And when the Messenger, blessings and peace be upon him, is the image of the Surah of the Qur'an, the Qur'an's inner meaning is its outer meaning because it is His creation. There is no saying or action except by Him. It was as if He is it. He replaced His saying: ﴿a Messenger﴾ with the fact that the matter in it is a deviation from interpretation. For indeed, the mention with a broken dhāl in the language, as in the dictionary, refers to a strong, brave, noble man. Then He clarified his being a mention by saying: ﴿reciting﴾, meaning he continues to recount ﴿to you the verses of Allah﴾, meaning the signs of the Greatest King, the One of Glory and Honor, who is truly apparent while they are ﴿clear signs﴾, meaning there is no ambiguity in them whatsoever. (p-169) And when it became clear that the mention and the Messenger became one thing, and he knew what was in this message of honor, he followed that with the clarification of another honor by stating the fruit of its revelation, saying: ﴿to bring out those who have believed﴾, meaning those who have acknowledged the two testimonies ﴿and have done﴾ in affirmation of what they have said with their tongues and in realization that it is from their hearts ﴿righteous deeds﴾ from the actions ﴿from the darkness﴾, meaning the inner and vile morals leading to the darkness of the limbs by their committing injustice and spreading it in the satanic paths ﴿to the light﴾, the spiritual, rational, pure light which has no impurity in it by walking the path of Allah which is [one]—there is no scattering in it and it is clear with no ambiguity in it ﴿and that this is My straight path, so follow it and do not follow the other paths﴾ [Al-An'am: 153] as they hastened to bring themselves out from the darkness of disbelief to the light of faith, and from the corruption of righteous deeds [to the rectitude of righteous deeds], and that is by making them embody the Qur'an so that they become a manifestation [of it] in their movements, stillness, words, and actions, so that they become a mention.

And when the estimation was: So whoever believes in Allah and does righteous deeds will witness the blessings of that in himself quickly, he turned to clarify the happiness of the hereafter with His saying: (p-170) ﴿and whoever believes in Allah﴾, meaning he renews at every moment the faith in the Most High King by always progressing in the ascents of His knowledge ﴿and acts﴾ on the continuous renewal ﴿righteously﴾ for Allah and in Allah, for him is the continuity of blessings, and this means his entering Paradise. And when it had previously been stated recently in the verse of piety that He expiates his sins, He explained his saying: ﴿and He will increase for him a reward﴾ [At-Talaq: 5] ﴿He will admit him﴾, meaning quickly, metaphorically, by what He grants him of the delights of knowledge and opens for him of companionship, truly, ﴿gardens﴾, meaning orchards that are at the utmost of gathering all trees and the beauty of the abode, and between the continuity of its watering with His saying: ﴿flowing﴾ and between the uncovering of much of its land with His saying: ﴿from beneath it﴾, meaning beneath its chambers ﴿are rivers﴾ or [it is] a metaphor that its land is at the utmost of watering such that its inhabitant flows in any place he desires [a river, and-] to the increase of its greatness, the reading of Nafi' and Ibn 'Amir indicated with the noon of greatness.

And when he specified the condition and the reward as an application of the word 'from', it indicates that the participation of anyone is not a condition for faith or its reward. And that acceptance is not dependent on anything other than the mentioned description. He gathered the state by indicating that the entrants are many. And that the one who enters the abode of honor will not experience humiliation after that at all. He said: ﴿They will remain therein﴾ and he emphasized the meaning of eternity so that it is understood as permanence without end, saying: ﴿Forever﴾. And when he informed that eternity is for all who enter Paradise, he returned to the first style, specifying every individual to convey the greatness of this reward by saying as a result of that, alerting that this result is rightfully expected to be said by everyone who hears this good news: ﴿Indeed, Allah has done well﴾, meaning the Most High King, the Possessor of Glory and Honor, ﴿for him﴾, meaning specifically, ﴿a provision﴾, meaning a great and wondrous one. Al-Qushayri said: The good provision is that which is sufficient without any deficiency in it, which does not hinder him from his affairs because of it, nor is there an excess that distracts him from enjoying what he has been provided due to his eagerness. Likewise, the best provisions of the hearts are those that allow him to have states that are independent without deficiency, and he does not suffer from thirst, nor should there be an excess that puts him at risk of delusions from which he can only escape with support from Allah, glorified and exalted is He.