jaunt through the World of Similitudes. Similarly, the word bāraza, to meet in combat, reveals to you a battlefield, and the word “fruit” in the verse pushes open for you the door of Paradise. You can carry on in the same way! Just the same is the word “on (‘alā):” it opens a window for the mind, [revealing] the following comparison: the Qur’an’s guidance is a divine mount which it gives to believers to travel on. When mounted on it, they are on the Straight Path, journeying to the throne of perfections.
The use of the indefinite for “guidance (hudan )” indicates that it is different to “guidance to those who fear Allah (hudan li’l-muttaqīn).”(2:2) For generally speaking, the repetition of the indefinite shows that the second is not the same as the first. Here, the previous one is a maṣdar or verbal noun, while this one is ‘the product’ of the verbal noun (ḥāṣil bi’l-maṣdar). That is, it is a constant ‘perceptible’ attribute or quality (ṣifa maḥsūsa qāra) and the fruit of the first.
The word “from (min)” indicates that [guidance] is both created by Allah and granted to them by Him.
The word “Sustainer and Lord (Rabb)” indicates that to give guidance is the mark of dominicality (rubūbiyya), so just as He provides them with sustenance, so He sustains them with guidance.
“And it is these who will prosper (wa ūlā’ika humu’l-mufliḥūn)”
Know that the places the subtle points should be sought are these: the conjunction “and (wāw);” the repetition of “they (ūlā’ika);” the detached pronoun “they (hum);” the definite article “the (al);” “those who will prosper (mufliḥūn)” being absolute, and the form of their prosperity or good fortune not being specified.
The conjunction is used owing to the relationship between the two clauses. For just as the first “they (ūlā’ika)” signifies happiness in this world (al-sa‘ādat al-‘ājila), which is a fruit of guidance; so the second points to the happiness of the hereafter (al-sa‘ādat al-ājila). Yes, although both of them are the fruit [or summary] of what precedes them, the best [view] is that the roots of the first “they (ūlā’ika)” are fastened on the first “who (alladhīna),(2:3) and it seems to refer to unlettered believers who [are not People of the Book and] receive their strength from the pillars of Islam [that is, they perform the ṣalāt and pay zakāt]; this looks to what precedes “and have certain belief in the hereafter (wa bi’l-ākhirati hum yūqinūn).” The second “they (ūlā’ika)” glances secretly, alluding to the second “who (alladhīna),(2:4) which it seems, refers to believing People of the Book. Its point of reference is the pillars of belief and certainty about the