وَفِيAnd inتَخْصِيصِهِHis specifyingلِأَهْلِthe peopleالصِّرَاطِof the pathالْمُسْتَقِيمِstraightبِالنّعْمَةِwith the graceمَاis whatدَلَّindicatesعَلَىthatأَنَّgraceالْنِّعْمَةَthe graceهِيَisالْمُوجِبَةُthe causeلِلْفَلاَحِfor successالدَّائِمِpermanent.
And in specifying the people of the straight path with grace, it indicates that grace is the cause for permanent success.
وَأَمَّاAs forمُطْلَقِabsoluteالْنِّعْمَةِgrace::فَعَلَىit is forالْمُؤْمِنِthe believerوَالْكَافِرِand the disbeliever.
As for absolute grace: it is for the believer and the disbeliever.
فَكُلَّAllالْخَلْقِcreationفِيis inنِعْمَةٍgrace.
All creation is in grace.
وَهَذَاAnd thisفَصْلٌis the separationالنِّزَاعِof the disputeفِيinمَسْأَلَةٍthe issue::هَلْisاللَّهَGodعَلَىuponالْكَافِرِthe disbelieverمِنَofالْمُطْلَقَةِthe absoluteالنِّعْمَةِgraceأَمْorلَاnot?
And this is the resolution of the dispute regarding the issue: Does God bestow absolute grace upon the disbeliever or not?
فَالنِّعْمَةُSo graceالْمُطْلَقَةُabsoluteلِأَهْلِis for the peopleالإِيمَانِof faithوَمُطْلَقٌand absoluteالنِّعْمَةِgraceتَكُونُisلِلْمُؤْمِنِfor the believerوَالْكَافِرِand the disbeliever,
So absolute grace is for the people of faith, and absolute grace is for the believer and the disbeliever,
كَمَاasقَالَsaidتَعَالَىthe Most High::(وَإِنْ(And ifتَعُدُّواyou countنِعْمَةَthe blessingاللَّهِof Godلَاyou cannotتَحْصُوهَاenumerate it.إِنَّIndeedالإِنْسَانَmanلَظَلُومٌis surely unjustكَفَّارٌand ungrateful.)
as the Most High said: (And if you count the blessings of God, you cannot enumerate them. Indeed, man is surely unjust and ungrateful.)
وَالنِّعْمَةُAnd graceمِنْis fromجِنْسِthe category ofالإِحْسَانِbeneficence,بَلْratherهِيَit isالإِحْسَانُbeneficence.وَالرَّبُّAnd the Lordتَعَالَىthe Most HighإِحْسَانَهُHis beneficenceعَلَىis uponالْبِرِّthe righteousوَالْفَاجِرِand the wickedوَالْمُؤْمِنِand the believerوَالْكَافِرِand the disbeliever.
And grace is of the category of beneficence; rather, it is beneficence. And the Lord, the Most High, extends His beneficence to the righteous, the wicked, the believer, and the disbeliever.
وَأَمَّاAnd as forالإِحْسَانِbeneficenceالْمُطْلَقِabsoluteفَلِلَّذِينَit is for those whoاتَّقَوْاfeared Godوَالَّذِينَand those whoهُمْareمُحْسِنُونَdoers of good.
And as for absolute beneficence, it is for those who are pious and those who are doers of good.
الْوَجْهُThe aspectالثَّانِيsecondأَنَّis thatاللَّهَGodسُبْحَانَهُglory be to HimهُوَHe isالْمُنْفَرِدُthe sole oneبِالنِّعَمِwith favorsوَمَاand whateverبِكُمْis with youمِنْofنِعْمَةٍfavorفَمَنْthen fromفَأُضِيفَit is attributedإِلَيْهِto HimمَاwhatهُوَHe isمُنْفَرِدٌsolelyبِهِpossessing.وَإِنْAnd ifأُضِيفَit is attributedإِلَىtoغَيْرِهِother than Himفَلِكُونِهِit is because it isطَرِيقًاa pathوَمَجْرًىand a conduitلِلْنِّعْمَةِfor grace.
The second aspect is that God, glory be to Him, is the sole possessor of favors, and whatever favor you have is from Him; thus, whatever He alone possesses is attributed to Him, and if it is attributed to others, it is because they are a path and a conduit for grace.
وَأَمَّاAs forالْغَضَبِangerعَلَىagainstأَعْدَائِهِHis enemiesفَلَاit does notيَخْتَصُّpertain exclusivelyبِهِto Him;بَلْratherمَلَائِكَتَهُHis angelsوَأَنْبِيَاؤُهُand His prophetsوَرُسُلَهُand His messengersوَأَوْلِيَائَهُand His saintsيَغْضَبُونَget angryلِغَضَبِهِout of anger for His anger.
As for anger against His enemies, it is not exclusive to Him; rather, His angels, His prophets, His messengers, and His saints get angry out of anger for His anger.
فَكَانَThus there wasفِيinلَفْظِهِHis phrasing«المَغْضُوبِ'those upon whom wrathعَلَيْهِمْ»is brought'بِمُوَافَقَةِwith the agreementأَوْلِيَائِهِof His saintsلَهُwith Him::مِنْan indicationالدِّلاَلَةِof the indicationعَلَىofتَفَرُّدِهِHis singularityبِالْإِنْعَامِin conferring favorsوَأَنَّand thatالنِّعْمَةَgraceالْمُطْلَقَةَabsoluteمِنْهُis from Himوَحْدَهُaloneهُوَas He isالْمُنْفَرِدُthe sole oneبِهَاpossessing it--مَاwhichلَيْسَis notفِيfound inلَفْظَةِthe phrasing«الْمُنْعِمِ'the bestower of graceعَلَيْهِمْ»upon them'.
Thus, His phrasing 'those upon whom wrath is brought' in agreement with His saints serves as an indication of His singularity in conferring favors, and that absolute grace comes from Him alone, as He is the sole possessor of it—which is not found in the phrasing 'the bestower of grace upon them'.
الْوَجْهُThe aspectالثَّالِثthirdأَنَّis thatفِيinحَذْفِomittingفَاعِلِthe doerالْغَضَبِof angerمِنَis anالإِشْعَارِindicationبِإِهَانَةٍof the humiliationالْمَغْضُوبِof the one upon whom wrath fallsعَلَيْهِupon himوَتَحْقِيرِهِand his belittlementوَتَصْغِيرِand the reductionشَأْنِهِof his statusمَاwhatلَيْسَis notفِيfound inذِكْرِthe mentionفَاعِلِof the doerالنِّعْمَةِof graceمِنْconsisting ofإِكْرَامِthe honoringالْمُنْعِمِof the one upon whom grace is bestowedعَلَيْهِupon himوَالإِشَادَةِand the praiseبِذِكْرِهِof his mentionوَرَفْعِand the elevationقَدْرِهِof his rankمَاwhatلَيْسَis notفِيfound inحَذْفِهِits omission.
The third aspect is that omitting the doer of anger serves to indicate the humiliation of the one upon whom wrath falls, along with his belittlement and the reduction of his status, in a way that mentioning the doer of grace—which honors the recipient, praises his mention, and elevates his rank—does not accomplish through its omission.
فَإِذَاSo ifرَأَيْتَyou seeمِنْsomeoneأَكْرَمَهُwhom has honored himمَلِكٌa kingوَشَرَّفَهُand dignified himوَرَفَعَand elevatedقَدْرَهُhis rankفَقُلْتَand you sayهَذَاThis isالَّذِيthe one whoأَكْرَمَهُhonored himالسُّلْطَانُthe Sultanوَخَلَعَand bestowed robes
So if you see someone whom a king has honored, dignified, and elevated in rank, and you say: This is the one whom the Sultan honored and bestowed robes upon