13. This same theme has been expressed in another way in ( Surah HaMim As-Sajdah, Ayat 62) above. For explanation, see( E.N. 69 of that Surah).
14. A large number of the commentators have taken this witness to imply Abdullah bin Salam, who was a famous Jewish scholar of Madinah, and who believed in the Prophet (peace be upon him) after the migration. As this thing happened in Madinah, these commentators say that this verse was revealed at Madinah. This commentary is based on a statement of Sad bin Abi Waqqas according to which this verse was sent down in respect of Abdullah bin Salam (Bukhari, Muslim, Nasai Ibn Jarir); and on the same basis have several major commentators like Ibn Abbas, Mujahid, Qatadah, Dahhak, Ibn Sirin, Hasan Basri, Ibn Zaid and Auf bin Malik al-Ashjai accepted this commentary. But, on the other hand, Ikrimah and Shabi and Masruq say that this verse cannot be about Abdullah bin Salam for this entire Surah was revealed at Makkah. Ibn Jarir Tabari also has preferred this view. He says: The whole previous discourse is an address directed to the pagans of Makkah and the following discourse also is directed to them. In this context it is not conceivable that a verse revealed at Madinah was inserted here. The later commentators who have accepted this second version, do not reject the tradition of Saad bin Abi Waqqas, but have opined that as this verse also applies to Abdullah bin Salam’s affirmation of the faith, Saad expressed the opinion, in the tradition of the ancients, that it was sent down with regard to him. This does not, however, mean that when he believed, it was revealed then about him only, but that this verse precisely applied to him and his acceptance of Islam.
Apparently, this second view seems to be more correct and reasonable. Now, the question that remains to be answered is: Who is implied by this witness? Some of the commentators who have accepted the second view say that it implies the Prophet Moses (peace be upon him), but the following sentence: He believed while you showed arrogance, bears no relevance to this explanation. What seems to be nearer the truth is that which the commentator Nisaburi and Ibn Kathir have stated. They say: Here, by a witness is not meant any particular person but a common Israelite. The meaning is this: The teachings that the Quran is presenting before you are not new so that you could deny them by offering the excuse that they were novel teachings which had never been presented before man in the past. Before this these very teachings have been similarly revealed and exist with the Israelites in the form of the Torah and other scriptures, and a common Israelite has already believed in them, and also admitted that Allah’s revelation is a means of the coming down of these teachings. Therefore, you cannot make the claim that revelation and these teachings are incomprehensible. The only thing that hinders you from believing is your arrogance and baseless conceit.