(They recognize him) they recognize the Messenger of Allah, blessings and peace be upon him, with a clear recognition. They distinguish between him and others by a specific description, just as they recognize their own children. Their children do not become confused with the children of others. And it is reported from Umar, may Allah be pleased with him, that he asked Abdullah ibn Salam about the Messenger of Allah, blessings and peace be upon him, and he said: 'I know him better than I know my son.' He asked: 'Why?' He said: 'Because I do not doubt that Muhammad is a prophet. As for my son, perhaps his mother was unfaithful.' Then Umar kissed his head. The omission is permissible even if it has not been previously mentioned, because the speech indicates it and does not confuse the listener. Such an omission carries a sense of grandeur and indicates that it is due to his fame and being a well-known figure without needing to be informed. It has been said that the pronoun refers to knowledge, or the Qur'an, or the direction of the qibla. And His saying: (Just as they recognize their own children) supports the first and is reinforced by the hadith from Abdullah ibn Salam. If you say: Why did he specify children and not say their offspring... etc.? I say: Because the males are more famous and recognized, and they are more closely associated with their fathers, and they are more connected to their hearts. A group of them said it is an exception for those among them who believed, or for their ignorant ones who said: it is said about them: (And among them are unlettered ones who do not know the Book). The truth from your Lord may be understood as the truth being the news of an omitted subject, meaning it is the truth. Or it is a subject with the predicate (from your Lord). There are two aspects to it: that the 'lam' is for the definite article, indicating the truth that the Messenger of Allah, blessings and peace be upon him, is upon, or to the truth in the saying that they conceal the truth. That is: this which they conceal is the truth from your Lord, and that it is for the general meaning of the truth from Allah and not from others. Meaning that the truth is what has been established to be from Allah, like what you are upon, and what has not been established to be from Allah, like what the people of the Book are upon, is falsehood. If you say: If you make the truth the news of a subject, what is the position of 'from your Lord'? I say: It is permissible for it to be a news after news, and it can be an adjective. And it was read to me by Ibn Abbas, may Allah be pleased with him: the truth from your Lord. As a substitution from the first, meaning they conceal the truth, the truth from your Lord, so do not be among those who doubt in their concealing the truth while they know, or in that it is from your Lord. For each of the people of the different religions, there is a qibla. And in the reading of Ubayy: And for every qibla is its direction, so one of the objects has been omitted. It has been said that it is for Allah, the Exalted, meaning Allah directs it to Him. And it was read: For every direction. In the addition, the meaning is: And every direction Allah directs it, so the 'lam' was added to precede the object, like saying: I struck for Zayd, and for Zayd, his father is striking him. And Ibn Amer read: He is its guardian, meaning he is the guardian of that direction and has directed it. The meaning is: For every nation, there is a qibla to which they turn, from you and from others. Race towards good deeds. And race towards it, [the phrase 'race towards it' may be 'and race towards it.'] your others regarding the qibla and other matters. Another meaning is that it is intended: And for each of you, O nation of Muhammad, there is a direction, meaning a direction to pray towards, whether southern, northern, eastern, or western. So race towards good deeds. Wherever you may be, Allah will bring you all together for recompense, whether in agreement or disagreement, you cannot escape Him. And it is permissible that the meaning is: So race towards the best of the directions, which are the directions that are aligned with the Kaaba, even if they differ. Wherever you may be from the different directions, Allah will bring you all together, gathering you and making your prayers as if they are towards one direction, as if you are praying in the presence of the Sacred Mosque.