His saying, exalted and majestic is He: "And We certainly gave Moses the Scripture, so do not be in doubt about meeting him, and We made it a guidance for the Children of Israel." "And We made from them leaders guiding by Our command when they were patient and were certain of Our signs." "Indeed, your Lord will judge between them on the Day of Resurrection concerning that in which they used to differ."

The people read: "in doubt" with a kasra on the meem, and Al-Hasan read it with a damma. The interpreters differed regarding the pronoun in "meeting him" to whom it returns. Abu Al-Aliya Al-Riyahi and Qatadah said it returns to "Moses," meaning: do not be in doubt that you will meet Moses, that is: on the night of the Isra, and this is the saying of a group from the Salaf. Al-Mubarrad said this when he tested Abu Ishaq Al-Zajjaj with this issue. A group said: the pronoun returns to "the Scripture," meaning that he met Moses when he met him, peace be upon him. The source in this interpretation can be validly added to the subject, meaning: the Scripture met Moses, and it can be validly added to the object, meaning: the Scripture - in the accusative - met Moses, peace be upon him. Al-Hasan said: the pronoun returns to what is implied in the saying about the trial and hardship in informing him that We gave Moses the Scripture, as if he said: And We certainly gave Moses this burden that you are on your way to, so do not doubt that you will encounter what he encountered of trials with the people, and as if the verse is a consolation for Muhammad, blessings and peace be upon him. A group said: its meaning is: so do not be in doubt about meeting him in the Hereafter.

Qadi Abu Muhammad, may Allah have mercy on him, said: This is a weak saying.

Another group said: the pronoun returns to the Angel of Death that was previously mentioned, and His saying: "So do not be in doubt about meeting him" is an interruption between the two statements.

Qadi Abu Muhammad, may Allah have mercy on him, said: This is also weak.

And "doubt" means: uncertainty. The pronoun in "We made it" returns to "Moses," and this is the saying of Qatadah, and it is possible that it returns to "the Scripture."

And "leaders" is the plural of Imam, which is one who is followed. Its origin is the thread of construction. The majority of grammarians are on "leaders" with a ya and the lightening of the hamza, except Ibn Abu Ishaq, who permitted the gathering of the two hamzas and read: "leaders." The majority of the reciters read: "when they were patient" with a fatha on the lam and a shadda on the meem, and Hamzah and Al-Kisai read: "when they were patient" with a kasra on the lam and a light meem, which is the reading of Ibn Mas'ud, Talhah, and Al-Amash. The first is in the meaning of circumstance, and the second is as if he said: for the sake of their patience, so "ma" is a source. In both readings, there is a meaning of recompense, meaning: He made them leaders as a reward for their patience in the world and their certainty in the signs of Allah, glorified and exalted is He, and His commands and all that the Shari'ah brings. Ibn Mas'ud read: "for their patience."

And His saying, exalted is He: "Indeed, your Lord" the verse is a ruling that encompasses all of creation, and some of the interpreters went to specify the pronoun, and that is weak.