'In the name of Allah, the Most Gracious, the Most Merciful' His saying, exalted and glorious is He: "O mankind, there has come to you an admonition from your Lord and a healing for what is in the breasts and guidance and mercy for the believers." "Say, 'In the bounty of Allah and in His mercy, let them rejoice; it is better than what they accumulate.'" This verse is addressed to all of humanity. The admonition is the Qur'an, for admonition is indeed a saying that commands what is good, forbids, softens, promises, and warns. This is the characteristic of the Glorious Book. His saying, "from your Lord," means: it was not fabricated by Muhammad, blessings and peace be upon him, nor anyone else; rather, it is from Allah, exalted and glorious is He. And "for what is in the breasts" means by it ignorance and arrogance against contemplating the signs of Allah, blessed and exalted is He, and similar things that oppose faith. He made it an admonition according to all people, and He made it guidance and mercy only for the believers. This is a correct interpretation of the meaning when contemplated, its aspect becomes clear. And His saying, glorified and exalted is He: "Say, 'In the bounty of Allah and in His mercy,'" the preposition is related to something omitted, which is indicated by His saying, "and guidance and mercy." Some of the interpreters, such as Hilal ibn Yasaf, Qatadah, Al-Hasan, and Ibn Abbas, may Allah be pleased with them, said: the bounty is Islam, and the mercy is the Qur'an. Abu Sa'id Al-Khudri said: the bounty is the Qur'an, and the mercy is that He made them among His people. Zayd ibn Aslam and Al-Dahhak said: the bounty is the Qur'an, and the mercy is Islam. A group said: the bounty is Muhammad, blessings and peace be upon him, and the mercy is the Qur'an. The judge Abu Muhammad, may Allah have mercy on him, said: I see no reason for any of this specification except that something from it is based on the Prophet, blessings and peace be upon him. What the wording necessitates and what follows from it is that the bounty is the guidance of Allah, exalted and glorious is He, to His religion, and the success to follow His Shari'ah. The mercy is His pardon and dwelling in His Paradise, which He made a reward for adhering to Islam and believing in it. The meaning of the verse is: Say, O Muhammad, to all people: 'In the bounty of Allah and in His mercy, let there be joy among you,' not in the matters of this world and what it accumulates of its debris. The believers are told: 'Let them rejoice,' and they are adorned with the cause of joy and its reason, and they are obtaining the bounty of Allah, waiting for the mercy. And the disbelievers are told: 'In the bounty of Allah and in His mercy, let them rejoice,' meaning that if you were to agree, or if you were to be fortunate with guidance to obtain that.

Ubayy ibn Ka'b, Ibn al-Qaqa', Ibn 'Amir, and al-Hasan - as Harun claimed - read: "So let them rejoice," and "You will gather" with the letter 'ta' in both, addressing the addressees. This is the reading of a significant group from the predecessors, and there is disagreement among most of them. The seven reciters, except for Ibn 'Amir, and the people of Medina, al-A'raj, Mujahid, Ibn Abi Ishaq, Qatadah, Talhah, and al-Amash read with the letter 'ya' in both, referring to the absent. It was narrated from al-Hasan with the letter 'ta' from above in both. Abu al-Tayyah, Abu Ja'far, and Qatadah - with a difference among them - and Ibn 'Amir read with 'ya' in the first and with 'ta' in the last. Al-Hasan ibn Abi al-Hasan, and a group from the predecessors, read with 'ya' in both the first and the last, and it was narrated from Abu al-Tayyah. If you contemplate the aspects of that, it becomes clear according to the eloquent style of the speech of the Arabs. Therefore, there was much disagreement among every reader. In the Mushaf of Ubayy ibn Ka'b, it states: "So by that, let them rejoice." As for those who read: "So let them rejoice," they included the 'lam' in the command to the addressees, and that is based on a rare dialect. Abu Ali mentioned this in al-Hujjah, and Abu Hatim and others said: The original in every matter is to include the 'lam' if the prohibition is with a letter. So likewise, the command if it is a command for the absent with 'lam'. Abu al-Fath said: Except that the Arabs rejected including the 'lam' in the command to the addressees due to its frequent recurrence. Abu al-Tayyah and al-Hasan read with a kasrah on the 'lam' of "So let them rejoice." If it is said: How did Allah command joy in this verse? While there is a mention of its blame in His saying: "Certainly, he is boastful and proud" [Hud: 10], and in His saying: "Do not rejoice; indeed, Allah does not like the joyful" [Al-Qasas: 76], it is said: Joy, when it is conditioned by good, is not blameworthy. And so it is in this verse. When it is conditioned by evil or is absolute, it is followed by blame since it is not from the actions of the Hereafter. Rather, a person's sorrow over his sin and his fear of his Lord should prevail over him. His saying: "Better than what they gather" means: than the wealth of this world and its fleeting, harmful debris in the Hereafter.