And when it was said that, the soul turned towards that by which it could reach the religion of Ibrahim. So the address that was with the pilgrims was directed to the more complete in a way that includes those who approach it and those below it by which it includes them, because the intention is general. And He, the Exalted, conveyed it in response to those who seemed to say: What should we say until we are it? He said: ﴿Say﴾, meaning: O you who have believed, ﴿We have believed in Allah﴾, the One who possesses all attributes of perfection. And when the command was to the believers, and the conveyance of the revelation with 'to' necessitated an ending, and that necessitated an intermediary before the ending, and the ending to following is only by the second intention, it was more appropriate in this verse to direct the command to them by expressing 'to' unlike the verse of Al-Imran, as will come, if Allah wills. He said: ﴿And what has been revealed to us﴾, meaning: from the Book which has been previously mentioned as guidance in whatever way it was from the rulings, abrogation, postponement, and other than that. And it was said ﴿And what has been revealed to Ibrahim﴾ so that the path would be one, ﴿and Ismail and Isaac﴾, his sons. Al-Harali said: So He taught the illiterate Arabs who were envied for what Allah had granted them of His favor, the sequence of what was conveyed from the words of the Children of Israel in their covenant with them. Thus, it included the connection of the Arabs who are the sons of Ismail with Ibrahim and his sons, and the severing of the Children of Israel from them. And in it is the manifestation of the virtue of Allah's favor upon the Arabs when He teaches them and does not make them speak so that they would fall short in their words. So He enriched them with what He taught them, and He guided them away from what they would have said if they had been left to themselves. So their Lord calmed them and recited to them what is suitable from the saying for them. And He said: ﴿And Jacob and the tribes﴾, a completion of what has preceded in the previous covenant. The end.

﴿And what was given to Musa and 'Isa﴾ meaning: from their Lord of what was revealed from the Torah and the Gospel and other than what was revealed. The style was changed to give preference to what they have from the two books and the miracles and other than that from the capabilities. Then the giving was attributed to all, due to the fact that the people of the great books among them are in a manner of predominance. So he said, affirming the words, because it is on the tongue of the followers, and they are certainly more deserving: ﴿And what was given to the Prophets﴾ meaning: all of those who preceded and others from what was revealed from a book and other than it ﴿from their Lord﴾ [Aal 'Imran: 136] who is gracious to them by that. ﴿We do not differentiate between any of them﴾ in the matter of faith in their selection along with directing the commands to them. ﴿And we are for Him﴾ meaning: for their Lord who is gracious to us by His grace towards them alone ﴿Muslims﴾ meaning: submissive in appearance after the submission of the inner self, there is no matter for us with Him at all. Al-Harali said: So he made it flow on the tongues of those who believed from this nation as a teaching for them what he made flow on the tongues of the tribes as a saying from them. So the Arabs were more deserving of it than the children of Israel, as they were equal in religion even if they differed in the lineage of Israelite descent. End of quote. The tribes are the plural of tribe. It is said in the dictionary: and the tribe - with kasra - is the child of the child and the tribe from the Jews, and its plural is tribes. Al-Baydawi said: and the tribes are the plural of tribe, which is the grandson. He means by it the descendants of Ya'qub and his children and their offspring, for they are the descendants of Ibrahim and Ishaq.

(p-190) And Al-Asbahani said: It is said that the origin of the tribe in language is a tree that is twisted with many branches from one tree. And Al-Baghawi said: and the tribes mean the children of Ya'qub, one of them is a tribe, and they are twelve tribes. And the tribe of a man is his grandson, and hence it was said about Al-Hasan and Al-Husayn: the grandsons of the Messenger of Allah ﷺ. The tribes of the children of Israel are like the tribes of the Arabs from the children of Isma'il, and the nations from the non-Arabs. And among the tribes were prophets, so for that he said: 'And what was revealed to them.' And it is said: they are the sons of Ya'qub from his loins, all of whom became prophets. End of quote. I say: and this is what appears if you contemplate this verse along with the one after it and the verse of the women, for the tribes - I mean the clans - among them were the misguided, and Allah has denied those who said: that they were Jews or Christians. And He informed in the verse of the women that He revealed to them, and He counted the tribes - I mean the children of Ya'qub - as a group, so their expressions about them differed. And what I have clarified from the Torah from several copies is more correct, as He counted them at the end of the first book of it, then He said at the beginning of the second book: 'And these are the names of the children of Israel who entered (p-191) Egypt with Ya'qub their father. Each person among them entered with his household: Reuben and Simeon and Levi and Judah and Issachar and Zebulun and Benjamin and Dan and Naphtali and Gad and Asher, and Yusuf was in Egypt.' End of quote.

I said: And Benjamin is the brother of Yusuf, peace be upon them. It may also be said about him: Binman. And regarding Rubel: Rubal. And concerning Shimon: Shaman. And in Isachar: Isachar. And in Zebulun: Zebulun and Zebulon - and Allah knows best.