And when the purification of the Prophets, blessings and peace be upon them, from calling to anything other than Allah was completed, then He threatened those who turned away. The listener was deserving of saying: I am coming, not turning away, so what should I say and what should I do? He said, addressing the head of the listeners to make them more deserving of obeying him: "Say"; that is, before everything, meaning alerting those whom this reminder and threat benefit, so they may come: "We have believed"; I and those who obey me from my nation - reproaching the People of the Book for what they abandoned of the religion of Ibrahim, blessings and peace be upon him, and those after him from his pure offspring, and they argued about it with hostility and claimed it. Then he detailed the command to believe in him by saying: "In Allah"; the One who has no equal to Him.

And when the revelation was intended for that thing specifically by the first intention, it was more appropriate to say: "And what was revealed to us"; so that this would be true for him and metaphorical for his followers. This Surah is thus more deserving as it is the Surah of Tawhid. "And what was revealed to Ibrahim"; that is, our father, "and Ismail and Ishaq"; that is, his sons, "and Yaqub"; the son of Ishaq, "and the Tribes"; that is, the children of Yaqub.

And when what was given to the two companions of the Shari'ah of the Children of Israel from the two revealed books and the miracles granted to them was greater than what was given to those before them, the context changed to his saying: "And what was given to Musa"; from the children of the Tribes, from the Torah and the Shari'ah, "and 'Isa"; from the descendants of Dawud, from the Gospel and the Shari'ah that abrogates the Shari'ah of Musa, blessings and peace be upon them both.

And when the focus here is on the Messenger, blessings and peace be upon him, more so because it is the Surah of Tawhid, which he is most deserving of and most immersed in, the emphasis on the negation of confirmation found in Al-Baqarah was appropriate. He looked at the whole in one glance and said: "And the Prophets"; meaning all of them, from the revelation and miracles, so that belief in the revealed is mentioned twice for its honor, "from their Lord"; meaning the One who is good to them specifically and to the servants generally by sending them to them. Then he began to explain this belief by saying: "We do not differentiate between any of them"; alerting to the point at which the Jews and Christians disbelieved. "And we to Him"; that is, to Allah and what was revealed from Him, "are Muslims"; meaning submissive on the path of sincerity and contentment.