'In the name of Allah, the Most Gracious, the Most Merciful' His saying - glorified and exalted is He -: ﴿And We granted him Isaac and Jacob; all of them We guided. And Noah, We guided before. And from his descendants, David and Solomon and Job and Joseph and Moses and Aaron. And thus do We reward the good-doers.﴾ ﴿And Zechariah and John and Jesus and Elias; all were of the righteous.﴾ ﴿And Ishmael and Elisha and Jonah and Lot; and all of them We preferred over the worlds.﴾ 'And We granted' is connected to 'We gave her'; and Isaac is his son from Sarah; and Jacob is the son of Isaac; and 'all' and 'Noah' are both accusative as objects; they are placed before the verb; and His saying: 'before' indicates his antiquity - blessings and peace be upon him -; and His saying: 'and from his descendants' means: 'and We guided from his descendants...'; and the pronoun in 'his descendants' can refer to Ibrahim - peace be upon him -; and this is objected to by the mention of Lot - peace be upon him -; for he is not from the descendants of Ibrahim - peace be upon him -; rather he is the son of his brother; and it is said: the son of his sister; and it can be derived from the one who sees the maternal uncle as a father; and it is said: the pronoun refers to Noah; and this is the better opinion. And David: it is said he is the son of Ishai; and Solomon is his son; and Job is - as it is said - Job the son of Razih the son of Aysu the son of Isaac the son of Ibrahim - peace be upon him -; and Joseph is the son of Jacob the son of Isaac; and Moses and Aaron - peace be upon them - are the sons of Imran the son of Yashar the son of Qahith the son of Levi the son of Jacob; and the accusative of 'David' may be due to 'And We granted' or it may be due to 'We guided'. And all these names have foreignness and definiteness; so they are not declined; and Moses according to Sibawayh is of the form 'Muf'il'; so on this basis it is declined in the indefinite; and it is said: its form is 'Fu'la'; so on this basis it does not decline in the definite or indefinite. ﴿And thus do We reward the good-doers.﴾ This is a promise from Allah - glorified and exalted is He - to whoever does good in his deeds; and it is an encouragement to do good; and Zechariah - peace be upon him - is said to be the son of Adhan the son of Barkana; 'and Jesus' - peace be upon him - is the son of Maryam the daughter of Imran the son of Yashahm the son of Amoun the son of Hizqiyah; and Elias - peace be upon him - is the son of Nasmi the son of Finhas the son of Al-Aizar the son of Aaron the son of Imran; and it has been narrated from Abdullah ibn Mas'ud - may Allah be pleased with him - that he said: Idris is Elias - peace be upon him -; and this was refuted by Al-Tabari and others by saying that Idris is the grandfather of Noah - peace be upon him -; and the narrations have corroborated this; and 'Zechariah' has been read by a group with elongation; and a group has read it with shortening 'Zechariah'; and Ibn 'Amir read it - differing from him -; and Al-Hasan and Qatadah read it with the facilitation of the hamzah from 'Elias'.

And in this verse, that 'Isa - peace be upon him - is from the progeny of Nuh; or Ibrahim - peace be upon them both; according to the difference in the return of the pronoun from 'his progeny'; and he is the son of his daughter; and by this it is inferred in the legal matters that the son of the daughter is from the progeny; and Isma'il - peace be upon him - is the oldest of the sons of Ibrahim - peace be upon him -; and he is from 'Hagar'; and Al-Yasa: Zayd ibn Aslam said: and he is Yusha ibn Nun; and others said: he is Al-Yasa ibn Akhtub ibn Al-Ajuz; and the majority of the people read: 'and Al-Yasa'; and Hamzah and Al-Kisai read: 'and Al-Laysa'; as if the alif and lam entered upon 'Fa'il'; Abu Ali Al-Farisi said: the alif and lam in 'Al-Yasa' is additional and does not affect the meaning of definition; because it is not for the definite; like 'the man' and 'the boy'; nor for the genus; like 'the human' and 'the animals'; nor a predominant attribute; like 'Al-Abbas' and 'Al-Harith'; because that necessitates that 'Al-Yasa' be a verb; and then it would be an attribute; and if it were a verb, it would be necessary for it to have a subject; and it must be narrated; since it is a sentence; and if that were the case, it would not be permissible for the lam to attach to it; since the lam does not enter upon the verb; so there remains only that the alif and lam are additional; as they are additional in their saying: 'the fifteen dirhams'; and in the saying of the poet: O I wish the mother of the matter was my companion with the eye; unpointed; and in his saying: We found Al-Walid ibn Al-Yazid blessed ∗∗∗ ∗∗∗ strong with the burdens of the caliphate on his shoulders And as for 'Al-Laysa'; the alif and lam in it is in its place as in 'Al-Harith' and 'Al-Abbas'; because it is from the structures of the attributes; but it is in the position of 'Al-Yasa'; in that it is outside of what the foreign names are based upon; since nothing has come in them that is on this weight; just as nothing has come from them that has a lam of definition; so they are from the foreign names; except that they are different from the names in what has been mentioned. Qadi Abu Muhammad - may Allah have mercy on him - said: And as for 'Al-Yazid'; when it was named thus, the meaning of the action was removed from it; and the nominal was singled out in it; so the proper name was obtained; and the alif and lam were added to it not for definition; and Al-Tabari said: the alif and lam entered following the pronunciation of 'Al-Walid'. And Yunus is the son of Mattah; and it is said: 'Yunus' and 'Yunas' and 'Yunis'; and likewise: 'Yusuf' and 'Yusaf' and 'Yusif'; and with the kasra of the noon from 'Yunis' and the seen from 'Yusif'; Al-Hasan read; and Ibn Al-Mussarif; and Ibn Wathab; and 'Isa ibn Umar; and Al-A'mash; in all of the Qur'an; and 'the worlds'; its meaning is: the world of their time.