They are on [true] guidance from their Lord, and it is these who will prosper. (Ūlā’ika ‘alā hudan min Rabbihim wa ūlā’ika humu’l‑mufliḥūn.)
Consider this: The surmised places (al‑maẓānn) in which the subtleties sparkle [in this verse] are the following:
the positions of the words in relation to those that precede them;
the perceptibility of they (ūlā’ika) and the distance it expresses;
the elevatedness denoted by on(‘alā);
the use of the indefinite in guidance (hudan);
the preposition from (min);
the raising and sustaining inferred by their Lord and Sustainer (Rabbihim).
The First
The positioning: This verse is tied to what precedes it with a number of threads of relationships.
One of these is picking up the threads, that is, it is the answer to three implied questions:
The First is a question seeking an example, as though having listened to the Qur’an and heard that it is marked by giving guidance to people who as a result acquire fine qualities, the listener wants to see them actually clothed in these qualities seated on the throne of guidance. So it replies by depicting them for him, saying: They are on [true] guidance from their Lord and Sustainer.
The Second is a question about the reason for guidance, as though the questioner is asking: “What are they like that they have deserved guidance and are distinguished by it?” And it replies: “They possess all these qualities in combined form. If you study them carefully, you will see that they are worthy of the light of guidance.”
If You Were to Ask: Doesn’t the more detailed mention of the qualities in previous verses explain the reason for guidance more clearly than the concise they (ūlā’ika)?
You Would Be Told: Conciseness (ijmāl) is usually clearer than detailed explanation, especially if the answer sought arises from a combination of things. For [here] the limited nature of the listener’s mind, and the extended nature of the discussion, and the intervention of forgetfulness, and the reason for guidance emerging from the combination of all the elements of the discussion [hinder] understanding of it. So because “they (/ūlā’ika)" combines these things, its conciseness explains the reason more clearly.
The Third is a question about the results and fruits of guidance, and its being a bounty and pleasure, as though the listener asks: “What is its pleasure and [how is it a] bounty?” And it replies saying that it is [only] in guidance that happiness is to be found in this world and the next; that is, the result of guidance is itself and its fruits are the same as itself. For of itself it is the greatest bounty, and rapture of the conscience; it is the paradise of the spirit, just as misguidance is its hell. Later it will produce the fruits of happiness and salvation in the hereafter.
İkinci Me'haz
When it comes to the perceptibility (al‑maḥsūsiyya) of “they (/ūlā’ika)," it is a sign that the frequent mention of the qualities leads to their being embodied in the listener’s brain, made present in his mind, and perceptible to his imagination. So from their [qualities] being known by [mere] mention they become (lit. a door opens onto) known actually (lit. externally), and from this he understands the believers’ distinction and gazes on their shining radiance among mankind. It is as though nothing else will appear to whoever raises his head and opens his eyes to look.
Üçüncü Me'haz
The distance expressed by they (ūlā’ika), although on the whole they are near, indicates the loftiness of their rank, for when seen from afar only the tall in stature are visible. Nevertheless, if distance of time and space is real, it is the best judge of the imperatives of eloquence. For the Era of Bliss [may be thought of as] a tongue reciting this verse as it was revealed, and all subsequent centuries tongues reciting it also, making it young and fresh as though newly revealed, not [something that] was revealed long ago that has been related. For the front rows, referred to by they (ūlā’ika), appear from afar. So their being visible despite the distance proclaims their great stature and lofty rank.
Dördüncü Me'haz
Now for [the preposition] on (‘alā).
Consider this: The mystery of the relationships [or associations] between things makes most of them like mirrors reflecting each other. This one reflects that, and that one this. Just as a fragment of glass can show you a vast desert; so sometimes a single word may provoke endless imaginings, and one sentence may conjure up a strange tale before your eyes, and one phrase may take your mind on a 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.
Beşinci Me'haz
The use of the indefinite for guidance (hudan) indicates that it is different to guidance to those who fear Allah (hudan li’l‑muttaqīn). 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.
Altıncı Me'haz
The word from (min) indicates that [guidance] is both created by Allah and granted to them by Him.
Yedinci Me'haz
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 First
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) , 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) , which it seems, refers to believing People of the Book. Its point of reference is the pillars of belief and certainty about the hereafter. Now reflect on this!
The Second
As for the repetition of they (ūlā’ika), it indicates that in respect of the ultimate cause of guidance and the reason for their being praised and privileged, these two fruits [of guidance and salvation (prosperity)] are independent of and different to each other. Nevertheless, the best [interpretation] is that the second they (ūlā’ika) points to the first in addition to [the predicate of which it is the subject] as though it is saying: “This one is learned and that one has been honoured.”
The Third
To come to the detached pronoun they (hum): Besides corroborating the restriction that hints at the People of the Book who do not believe in the Prophet (Upon whom be blessings and peace), it contains a subtle point which is this:
the they (hum) being placed between the subject and predicate changes the subject into one with numerous predicates. One is mentioned and the rest are referred to the imagination. For the “they (hum)” alerts the imagination to the fact that the predicates are not restricted and urges it to search for suitable ones.
Just as you could plant Zayd before the listener and reel off many of his attributes, saying “Zayd is learned, Zayd is clever, he is this, he is that;” so too by saying: they (ūlā’ika) then putting the [pronoun] they (hum), the Qur’an excites the imagination so that it comes up with things consonant with their attributes. For example, “They are on guidance,” “they shall prosper,” “they shall escape Hell‑fire,” “they shall win Paradise,” “they shall succeed in attaining to the vision of Allah’s beauty (May He be exalted),” and so on.
The Fourth
The definite article the (al) portrays reality,
as though saying:
“If you want to see the truth about those who shall prosper, look in the mirror of they (ūlā’ika) and it will depict it for you.”
Or [its purpose] is to specify them, as though saying: “If you have heard who it is that shall prosper and attain to happiness and you want to learn what they’re like, look at they (ūlā’ika), for that is [how they are].”
Or [its purpose is] to clarify what is being stated and make it evident, like wāliduhu al‑‘abd (his father is [a] slave); that is, the fact that his father is a slave is known and obvious. [For although the predicate should have been indefinite, it was made definite.]
The Fifth
Who shall prosper (mufliḥūn) is absolute to make it general.
For the Qur’an addresses all classes of people with their different aspirations: some of them want to be saved from Hell‑fire; others aspire only to Paradise; and others seek only divine pleasure; yet others yearn for the vision of divine beauty; and so forth. The Qur’an has put it in absolute form to make the table of its favours general so that everyone may pick what they fancy.