And when the meaning of the two descriptions was: So we ease for the recitation of Our Book for whoever is capable of knowledge; which is the pillar of fear; by what he learned from it through our report; and our insight; and the one who combined understanding with recitation in the highest peak of knowledge; he said - in reference to this which the context guided to its estimation; indicating with the tool of distance to the high rank of the people of this section; and they are this unlettered nation; differing in the ranks of their inheritance; with the delay of their inheritance from those before them; diverting the saying to the manifestation of greatness; due to the necessity of the situation for it; in taking something from a people; and establishing it for others -: "Then We caused to inherit"; meaning: We granted by Our greatness a complete ownership; and We gave a gift with no return in it; and He expressed in other than this nation with His saying: "They inherited the Book" [Al-A'raf: 169]; so look at the difference between the two expressions; you will know the difference between the two positions; and it may be that the estimation is: "After We revealed to you; and We caused you to inherit it; then We caused it to be inherited"; but He made it clear; indicating the description; alerting to the culmination of its gathering of the past books; and informing that "from" in "We revealed to you from"; is for clarification; so He said: "the Book"; meaning: the Qur'an - by the agreement of the interpreters; as Al-Asfahani said -; the gathering of every book We revealed; so it is the mother of every good; and Ibn Abbas said; as narrated by Ibn Al-Jawzi: Indeed, Allah caused the nation of Muhammad to inherit every book He revealed; "Those whom We have chosen"; meaning: We acted in their selection as one who strives in that; "from Our servants"; meaning: We purified them for Us; and they are the children of Ismail; and whoever follows them; meaning the nation of Muhammad - blessings and peace be upon him - as narrated by Al-Baghawi from Ibn Abbas - may Allah be pleased with them both -; and it was reported from Ibn Jarir that he said: "Inheritance": the transfer of something from one people to another; so "then"; here; is for arrangement; because the giving to this nation is delayed from the giving to the nations; and its transfer to them after the abrogation of those religions; and the abrogation of those books; except what agrees with the Qur'an; so the meaning of inheritance is that He took those books from the previous nations; and gave them to this nation; in the manner that He was pleased with for them; and this inheritance for the collective; does not necessitate exclusivity to whoever memorizes the entire Qur'an; rather it includes whoever memorizes a part of it; even if it is only Al-Fatiha; for indeed, the companions - may Allah's pleasure be upon them all - not every one of them memorized the entire Qur'an; and we are certain that they are chosen.

And when most people do not cease from much shortcoming; due to what mankind is created with of deficiency; so whoever has that in him removes himself from this category; he means by saying - defining it by its measure; comforting him with what he has opened for him of His lights; attracting him to the presence of His holiness; and the mine of His secrets; dividing the people of this category; and they are the people of understanding; into three categories; presenting the lowest; because they are the most; and so that despair does not occur; and the hearts do not break from the fear of calamity -: ﴿So among them﴾; meaning: so it resulted from our inheritance for them that he was among them; as is observed; ﴿a wrongdoer to himself﴾; meaning: by negligence; and carelessness in fulfilling the right; due to what his state requires of action; not being cautious of the major sins; and this category is the majority of the heirs; and they are the ones deferred to the command of Allah.

And when it was extremely difficult for a person to abandon wrongdoing, he alerted to this by the form of causation; he said: ﴿And among them is a moderate﴾; meaning: one who is intermediate in action; not expending all effort; except that he is avoiding the major sins; so he is forgiven for the minor sins; and they are those who mixed good deeds with other bad ones; ﴿And among them is a forerunner in good deeds﴾; meaning: acts of worship; and all types of acts of drawing closer to Allah; fulfilling the station that he is established in with its due right; as he increases in closeness, he increases in action; he is not a forerunner except in this manner; and they are the foremost among the emigrants and the supporters; and those who followed them in goodness; and this is supported by the saying of Al-Hasan: The forerunner is the one whose good deeds outweigh; and the moderate is the one whose good and bad deeds are equal; and the wrongdoer is the one whose bad deeds outweigh; and he concluded with the forerunners because they are the elite; and so that they may be closer to the gardens; as he has preceded the monasteries in Surah Al-Hajj; to be closer to destruction; and he delayed the mosques for the proximity of remembrance; and he has preceded in Surah At-Tawbah the forerunners after the people of drawing closer from the Bedouins; and he delayed the Murji'ah; and he followed them with the people of the Mosque of Dhirar; and he has preceded - glorified is He - in Surah Al-Ahzab; the Muslims; and he elevated the address degree by degree; to those who remember Allah much; so he - glorified is He - sometimes begins with the lower; and sometimes with the higher; according to what the situation necessitates; as is mentioned in this book; in its contexts; and this is on the estimation of the return of the pronoun in 'among them' to 'those'; not to the worshippers; and it is - with the support of observation; and that the context is that the people of knowledge are the ones who recite the Book of Allah - supported by hadiths that are not limited; even if they are weak; regarding the validity of strengthening that; among them is what Al-Baghawi narrated with his chain; 'from Ibn Al-Khattab - may Allah be pleased with him - that he recited this verse on the pulpit; and said: The Messenger of Allah, blessings and peace be upon him, said: "Our forerunner is a forerunner; and our moderate is safe; and our wrongdoer is forgiven."'; and with his chain; from Abu Al-Darda - may Allah be pleased with him - 'that the Messenger of Allah, blessings and peace be upon him, recited this verse; and said: "As for the forerunner in good deeds, he will enter Paradise without account; and as for the moderate, he will be judged with an easy account; and as for the wrongdoer to himself, he will be detained in the station until he enters it with worry; then he will enter Paradise."; then he recited: ﴿Praise be to Allah who has removed from us the sorrow﴾ [Fatir: 34]'; and it was narrated without a chain; from Usamah ibn Zayd - may Allah be pleased with both of them - he said: The Messenger of Allah, blessings and peace be upon him, said: "All of them are from this nation"; and Ibn Al-Jawzi said - after mentioning the hadith of Umar - may Allah be pleased with him - without a chain: And Al-Tirmidhi narrated from Abu Sa'id Al-Khudri - may Allah be pleased with him - 'that the Messenger of Allah, blessings and peace be upon him, said regarding this verse: "All of them are in Paradise."' And the hadith of Abu Al-Darda - may Allah be pleased with him - was narrated by the scholar Ibn Asakir; in the Kunya; from the History of Damascus; in the biography of his brother Ziyad; or Abu Ziyad.

As for the return of the pronoun to the servants, Ibn Abbas - may Allah be pleased with both of them - said: "The foremost is the believing sincere one; the moderate is the showy one; and the wrongdoer is the disbeliever in the blessing of Allah; not denying it." And Qatadah said: "The wrongdoer is the people of the left; the moderate is the people of the right; and the foremost are the close ones."

And since this is not within the power of the servant; in the course of habits; nor is it taken by earning and striving; He indicated its greatness by His saying: ﴿By the permission of Allah﴾; meaning: by the enabling of the One who has complete power; and general greatness; and action by choice; and all attributes of perfection; and His facilitation; and making it easy; so that no one may feel secure from the deception of Allah, the Exalted. Al-Razi said in Al-Lawami: Then among the foremost are those who reach the place of closeness; and they immerse themselves in His oneness; and He is the One who trembles at His mention; it has ended. Then He increased the greatness of this matter by clarification; and said - affirming; to refute the assumptions of the ignorant; because the more the foremost rises in rank in precedence, the less his share of this world; and the ignorant see that he is wasting himself -: ﴿That﴾; meaning: the precedence; or the inheritance of the Book; ﴿is﴾; indicating with the tool of distance; specifying with the pronoun of separation; ﴿the great favor﴾.