Now for [the preposition] "on (alâ)." Consider this: the mystery of the relationships [or associations] between things makes most of them like mirrors reflecting each other. This one reflects that, and that one this. Just as a fragment of glass can show you a vast desert; so sometimes a single word may provoke endless imaginings, and one sentence may conjure up a strange tale before your eyes, and one phrase may take your mind on a jaunt through the World of Similitudes. Similarly, the word bâraza, to meet in combat, reveals to you a battlefield, and the word "fruit" in the verse pushes open for you the door of Paradise. You can carry on in the same way! Just the same is the word "on ('alâ):" it opens a window for the mind, [revealing] the following comparison: the Qur'an's guidance is a divine mount which it gives to believers to travel on. When mounted on it, they are on the Straight Path, journeying to the throne of perfections.

The use of the indefinite for "guidance (hudan )" indicates that it is different to "guidance to those who fear Allâh (hudan li'l-muttaqin)."(2:2) For generally speaking, the repetition of the indefinite shows that the second is not the same as the first. Here, the previous one is a masdar or verbal noun, while this one is 'the product' of the verbal noun (hâsil bi'1-masdar). That is, it is a constant 'perceptible' attribute or quality (sifa mahsûsa qâra) and the fruit of the first.

The word "from (min)" indicates that [guidance] is both created by Allâh and granted to them by Him.

The word "Sustainer and Lord (Rabb)" indicates that to give guidance is the mark of dominicality (rubûbiyya), so just as He provides them with sustenance, so He sustains them with guidance.

"And it is these who will prosper (wa ûlâ'ika humu'l-muflihûn)"

Know that the places the subtle points should be sought are these: the conjunction "and (wâw)-" the repetition of "they (ûlâ'ika)-" the detached pronoun "they (hum)-," the definite article "the (al);" "those who will prosper (muflihûn)" being absolute, and the form of their prosperity or good fortune not being specified.

The conjunction is used owing to the relationship between the two clauses. For just as the first "they (ûlâ'ika)" signifies happiness in this world (al-sa'âdat al-âjila), which is a fruit of guidance; so the second points to the happiness of the hereafter (al-sa'âdat al-âjila). Yes, although both of them are the fruit [or summary] of what precedes them, the best [view] is that the roots of the first "they (ûlâ'ika)" are fastened on the first "who (alladhîna),(2:3) and it seems to refer to unlettered believers who [are not People of the Book and] receive their strength from the pillars of Islam [that is, they perform the salât and pay zakât]; this looks to what precedes "and have certain belief in the hereafter (wa bi'1-âkhirati hum yûqinûn)." The second "they (ûlâ'ika)" glances secretly, alluding to the second "who (alladhîna),(2:4) which it seems, refers to believing People of the Book. Its point of reference is the pillars of belief and certainty about the hereafter. Now reflect on this!