Those are upon guidance. The phrase is in the nominative case if the ones who believe in the unseen is the subject; otherwise, it has no position. The structure of the speech is in both ways: if you intend to begin with those who believe in the unseen, you have taken it as a new statement. This is because when it was said: (a guidance for the righteous), and the righteous were specified as the ones for whom the Book is guidance, it is natural for a questioner to ask: why are the righteous specifically mentioned in this? Thus, the saying: (those who believe in the unseen) serves as an answer to this implied question. The description of the righteous includes their characteristics, which they have earned from Allah, that He may be kind to them and do for them what He does not do for those who do not share their qualities. That is, these are the ones whose beliefs and actions are deserving of Allah's guidance and granting them success. An example of this is your saying: I love the Messenger of Allah, blessings and peace be upon him, the Ansar who stood by him, and relieved him from distress; those are worthy of love. If you make it subordinate to the righteous, the new statement falls upon those as if it were said: what is the reason for those who possess these qualities being exclusively granted guidance? It is answered that those described are not unlikely to attain guidance sooner than others and success later. Know that this type of new statement sometimes comes by repeating the name of the one from whom the discussion was resumed, like saying: I have done good to Zayd; Zayd is deserving of kindness. And sometimes by repeating his description, like saying: I have done good to Zayd, your old friend; he is deserving of that from you. The new statement by repeating the description is better and more eloquent, as it encompasses a clarification of the reason and summarizes it. If you ask: is it permissible for the first relative pronoun to be applied to the righteous, and for the second to rise as a subject with those as its predicate? I say: yes, provided that their exclusivity in guidance and success is a hint at the people of the Book who did not believe in the prophethood of the Messenger of Allah, blessings and peace be upon him, while they think they are on guidance and hope to attain success with Allah. In the demonstrative pronoun which is (those), there is an indication that what follows it refers to those mentioned before, who are worthy of acquiring due to the qualities that have been enumerated for them. As Hatim said: And for Allah, a poor man, then he enumerated for him distinguishing qualities, and then followed the enumeration with the saying:

If he perishes, then his praise is enough for me... And if he lives, he will not remain weak and blameworthy.

Or war revealed its fangs and bared... And those who turned away were the ones who had advanced in teaching.

So if he perishes, then his praise is enough for me... And if he lives, he will not remain weak and blameworthy.

This is by Hatim al-Ta'i, lamenting a man for being high-minded, and when it is a day of war, he goes to the front of the spears and descends among them, while he is stained with blood from them. And the saying: 'or war' is an addition to the saying: 'it was a day of distress,' and attributing the revealing of the fang and the rolling up of the arm to war is a mental metaphor, as it is the cause for the knights to do that. It is possible that he likened it in its strength and intensity to a brave man who does that in a figurative manner, and the revealing of the fang and the rolling up is imaginative. The fang is the last of the molars, which is the wisdom tooth. The 'hadan' - like 'kitab' - is the heavy fool, and its plural is 'hudun' - from 'hudna' which means stillness. And 'aqdam' is the response to the condition, teaching the people that so-and-so is in the manner of knights, or teaching his horse that it is marked. So, the one described with those qualities, who is endowed with those characteristics, is the one deserving to be said of him: if he perishes and dies, then his praise is enough for me as a pride; that is, his mention among people is good. And the saying: 'if he lives' is a condition that does not necessitate occurrence, but mentioning it indicates that he is praiseworthy in action in any case. And the saying: 'he will not remain' is little praise in appearance but much for those with insight; that is, rather he will remain in his well-known state and his good qualities.

They have stated this in their saying: He made misguidance a mount, and ignorance he rode. [His saying 'and he rode ignorance' means he took ignorance as a mount, and he took desire as a saddle. The saddle of camels is the young one when it is ridden. The garb is what is between the hump and the neck, as mentioned in the dictionaries.] And he has taken the garb of desire.

And the meaning of guidance from their Lord is that He granted it to them from Him and bestowed it upon them from His presence. It is the kindness and success that they relied upon for good deeds and advancement to better and better. The word 'guidance' is made indefinite to convey a kind of ambiguity that does not reach its essence, nor can its value be measured, as if it were said: on any guidance, just as you say: if you had seen so-and-so, you would have seen a man. And Al-Hudhali said:

'By my father, the birds that gather at dawn... O Khalid, you have indeed fallen upon flesh.' [The phrase 'by my father, the birds that gather at dawn' means those that are gathered and settled. This was clarified in the dictionaries.] ... 'O Khalid, you have indeed fallen upon flesh.'

'By my father, the birds do not eat like him... in the evening when he was not distinguishable from the peace.' This is from Abu Kabir Al-Hudhali mourning Khalid bin Zuhair. And there is no addition before the oath. He found the birds to be significant upon him, so he swore by them, and he referred to them as 'by the birds' just as one refers to the great by 'by so-and-so.' The origin of 'by my father' here is 'by my father,' in the form of the masculine plural, its nun was dropped due to the addition. It is possible that it is singular and refers to the eagle, as it is referred to as 'by the birds.' It is also possible that he means by 'by the birds' Khalid due to its falling upon him, or he may mean its origin. It is narrated: 'By my life, the birds that gather at dawn...' etc. This is narrated with the birds being raised. And it is possible that it is in the beginning or a news for something omitted, or in the form of a call, and to be added to the pronoun of the speaker like what follows.

It is said: he dwelled in the place and remained there. The gathering is the one that resides and settles at dawn upon the slain Khalid. And he turned to address the birds and said to them: you have indeed fallen. And it is narrated: you have hung upon flesh - with the movement - in a dialect and its indefiniteness for glorification: that is, upon great flesh. And he feminized it because they are a group in meaning. If it is read with a fatḥa on the tā, it is apparent, and he addressed it as if it were rational, then he swore by his father that the birds do not eat like Khalid in size in the evening when he does not appear to us from the peace - which is the tree of the thorny bushes - a metaphor for him being slain in it and the birds around him on that tree. And in the two verses, there are two shifts.]

And the nun in 'from their Lord' was merged with a ghunnah and without a ghunnah. So Al-Kisai, Hamza, Yazid, and Warsh in a narration and Al-Hashimi from Ibn Kathir did not merge it. The others merged it except Abu Amr. He has two narrations reported about him in it.

And in the repetition of 'those' is an indication that just as they have established superiority in guidance, it is established for them in success. Thus, each of the two superiorities made in their distinction is sufficient on its own. If you say: why did it come with the conjunction? And what is the difference between it and his saying: 'Those are like cattle, rather they are more astray, those are the heedless'? I say: the two reports differ here, therefore the conjunction was included, unlike the two reports there, for they are in agreement because the registration against them in heedlessness and their comparison to animals is one matter. Thus, the second sentence confirms what is in the first, so it is separate from the conjunction, and 'their Lord' is a separation: and its benefit is to indicate that what follows is a report, not a description, and the emphasis, and necessitating that the benefit of the predicate is established for the subject only and not for others. Or it is a subject and the successful ones are its news, and the sentence is the news of those.

The meaning of the definition in 'the successful' is to indicate that the righteous are the people about whom you have been informed that they will succeed in the Hereafter. It is like when you hear that someone has repented from your town, and you inquire about who it is. It is said, 'It is Zaid the repentant,' meaning he is the one you have been informed about his repentance. Or it means that they are the ones who, if the attribute of the successful is attained and they realize what they are, and they imagine themselves in their true form, they are indeed that reality. It is like saying to your friend: 'Did you recognize the lion and what he is accustomed to in terms of extreme bravery? Indeed, Zaid is he.' So look how Allah, glorified and exalted is He, repeatedly emphasizes the exclusivity of the righteous in attaining what no one else can through various means. These are: mentioning the demonstrative pronoun, repeating it, defining the successful, and placing a separation between it and those to make you aware of their ranks, encourage you to seek what they sought, motivate you to present what they presented, and deter you from empty hope, false expectations, and wishing upon Allah what His wisdom does not necessitate and what His word has not preceded. O Allah, adorn us with the garment of righteousness, and gather us in the company of those mentioned in Surah Al-Baqarah. The successful is the one who achieves his aim, as if the paths to victory have opened for him and have not closed off. The one who is successful - with a 'j' - is similar. From it is their saying, 'She has succeeded in her matter,' with a 'h' and a 'j.' The structure indicates the meaning of splitting and opening, as do its siblings in the letters 'f' and 'ain,' such as: 'falaq,' 'faladh,' and 'fali.'