And when He mentioned - glorified and exalted is He - the two Books; He mentioned their conclusion; and their completeness; which is what was revealed to this unlettered Prophet from the Criterion; a witness over all the Books that came before it; He said (the Exalted): ﴿And We sent down﴾; meaning: by Our greatness; ﴿to you﴾; meaning: specifically; ﴿the Book﴾; meaning: the complete one in gathering all that is required from it; and that is the Qur'an; ﴿in truth﴾; meaning: the complete one that does not need anything to complete it; then He praised it with the praise of the Prophets who preceded it; He said: ﴿confirming what is before it﴾; meaning: that which preceded it; and when the heavenly Books are so strongly consistent as if they are one thing; He expressed it in the singular; to convey what indicates the plural and more; as a sign of that; He said: ﴿from the Book﴾; meaning: that which the Prophets brought before; ﴿and a guardian﴾; meaning: a witness, a protector; confirming; and a trustworthy overseer; ﴿over it﴾; meaning: over every Book that preceded it - as Al-Bukhari said in the beginning of the virtues of the Sahih; from Ibn Abbas - may Allah be pleased with them both; and in this attribute is a glad tidings for His preservation - glorified is He - of our Book; so that it remains in the state of witnessing; for indeed Allah (the Exalted) entrusted them with their Books but they were unable to preserve them; so their distorters distorted them; and they omitted from them; and their excesses omitted; so He - glorified is He - took it upon Himself to preserve our Book; thus it was a guardian over them; whatever is in it that agrees with it is true; and whatever is in it that contradicts it is either abrogated; or altered; so it is not considered; rather it is judged by what is in our Book; because it is the abrogator of all the Books; and the one who brings it is sent to all the worlds; so its religion abrogates all religions; thus this necessitated the obligation of ruling by what is in it upon the conformist; and the opposer; with its condition; therefore He said, causing what preceded it: ﴿So judge between them﴾; meaning: between all the people of the Books; so others are more deserving; ﴿by what Allah has sent down﴾; meaning: the King who has all authority; to you in this abrogating Book that is a guardian over their Books; in establishing what they have omitted from it of their matters; by your following; and similar to that of your attributes; ﴿and do not follow their desires﴾; in what contradicts it; deviating; ﴿from what has come to you﴾; and He clarified it with His saying: ﴿from the truth﴾.

And when each of their books is from Allah; it is as if it was said: How can the judgment by their book, which our book confirms, be a deviation from the truth? This was explained; indicating abrogation; by His saying: ﴿For each﴾; meaning: for each one; ﴿We have made﴾; meaning: by Our greatness, which allows Us to do as We wish; of abrogation; and others; then He specified the ambiguity by saying: ﴿from you﴾; meaning: O people of the books ﴿a law﴾; meaning: a religion leading to eternal life; just as the law leads to water; by which worldly life is sustained; ﴿and a path﴾; meaning: a clear way; enlightening; abrogating what came before it; and We have made your law abrogating to all laws; and this and similar matters indicate that every legislator is specific to a law; and not one who worships by the law of those before him - is carried on the branches; and what indicates the gathering; as if it is a law for you of the religion carried on the foundations; ﴿And if Allah had willed﴾; meaning: the greatest King, the absolute owner; who has complete authority; and the comprehensive, general command; to gather you on one thing; ﴿He would have made you one nation﴾; meaning: a united group that leads one another; and He affirmed the intended meaning by saying: ﴿one﴾; meaning: on one religion; and He did not make anything of the books abrogating anything of the laws; because all is by His will; and there is no will of anyone else except by His will; ﴿But﴾; He did not will that; rather, He willed that you be on differing laws; ﴿to test you﴾; meaning: to treat you as the tester treats the tested; ﴿in what He has given you﴾; meaning: He has given you; and He divided among you from the differing laws; to bring forth into existence what you do in that; of following; and submission - believing that this is the requirement of divine wisdom; so you will turn away from it when the evidences of miracles arise regarding the truth of its abrogator; and the clear proofs stand for the correctness of his claim; after a long familiarity with it; and the attachment of souls to it; and its firm establishment with the passage of eras; and the turning of events - or deviation and inclination - suspicion and allowance; as the first of the arrogant did; Iblis; so you prefer to lean towards it; and to cling to it; to follow desires; and to stop at mere lust.

And when the trial was the greatest threat, it caused his saying: "So race towards good deeds"; meaning: act in hastening towards them, with utmost effort, like one who races against someone fearing disgrace by surpassing him. Then he explained that by saying: "to Allah"; meaning: the legislator of that, not to anyone else, because He is the Most High King. "Your return is all to Him"; even if your laws differ, in reality on the Day of Resurrection, and in meaning in all your matters in both abodes. "So He will inform you"; meaning: He will inform you with great news; "of what you used to do"; meaning: according to the differences in your natures. And when there was ambiguity in presenting the context, and understanding after the ambiguity is more impactful on the soul, he said: "in which you differ"; meaning: you renew the disagreement, continuing upon it; and it gives words that deserve it, and reveals the secret of the disagreement, and the benefit of agreement and harmony.