Maryam: 76

"And Allah increases those who are guided in guidance." This is an inaugural statement presented to clarify the state of the guided after explaining the state of the astray, as chosen by Abu al-Su’ud. Al-Zamakhshari chose [the interpretation] that it is a conjunction to the position of "Let him extend" (19:75), and Abu al-Baqa’ followed him in this. However, Abu Hayyan did not permit this, whether "let him extend" is a supplication or a declarative statement in the imperative verse, because it [the clause] is in the position of a statement if man is a relative pronoun, or in the position of a conditional [protasis] if it is a conditional particle; and the position of the conjoined follows the position of the one to which it is conjoined. Furthermore, the sentence made as a conjunction is devoid of a pronoun that links the predicate to the subject, or the response to the condition. It was also objected that the conjunction is inappropriate in terms of meaning, just as it is inappropriate in terms of syntax, for it does not make sense to say: "Whoever is in error, Allah increases those who are guided in guidance."

This was answered by stating that the meaning is: "Whoever is in error, he is increased in his error, and his enemies are increased in their guidance," because that is what enrages him. Regarding what was previously mentioned, [the response is] that man is a conditional particle, not a relative pronoun, and the requirement of a pronoun returning from the response to the conditional noun—when it is not a circumstantial adverb—is prohibited; it is not agreed upon by the grammarians, as is stated in al-Durr al-Masun, although it is implied, as you have heard. It is not hidden that this conjunction is not devoid of affectation.

Al-Baydawi chose the view that it is a conjunction to the entirety of His saying: "Whoever is in error, let him extend..." in order to complete the contrast, for the Prophet (peace and blessings of Allah be upon him) was commanded to answer them regarding their statement to the believers: "Which of the two parties..." and so on. Thus, he brings the mention of the two sections primarily. Al-Tibi said: It is as if it were said: "Say: Whoever is in error among the two parties, let Allah grant him respite and prolong his lifespan so that he may increase in transgression, and Allah will gather for him the punishment of both abodes; and whoever is among those who are guided, Allah will increase his guidance and gather for him the good of both abodes." This answer is of the Usul al-Hakim (the wise style), and it contains the meaning of Hassan’s [poetry]: "Do you mock him, while you are not his equal? So the evil of the two of you is for the good of this one." This is in the context of supplication and avoiding confrontation. In al-Kashf, it is stated that this is superior to what al-Zamakhshari chose.

"And the enduring righteous deeds are better with your Lord for reward and better for outcome." The transmitted opinions regarding its interpretation have already been presented; the chosen view is that they are the acts of obedience whose benefits remain and whose yields are perpetual, due to its generality. All of them are "better with your Lord for reward" in the conventional sense. It is also said that it is a return from what the disbelievers were provided with of the flawed, fleeting worldly pleasures in which they take pride. "And better"—that is, than that—"for outcome", meaning for return and final consequence, because their end is eternal happiness and abiding bliss, while the end of that [worldly vanity] is everlasting regret and painful punishment.

The mention of the title of Lordship, along with the attribution to His pronoun (peace and blessings of Allah be upon him), contains a grace and honor that is not hidden. The repetition of "better" is for the sake of greater concern in clarifying and emphasizing its superiority. According to what al-Zamakhshari mentioned, the verse contains a form of mockery towards the disbelievers, as he indicated that naming their recompense a "reward" is by way of comparison, similar to saying: "Summer is hotter than winter," meaning it is more intensive in its heat than winter is in its cold; it is not by way of mockery. For if you were to say, "The Fire is better than the bitter cold," or vice versa as a mockery, the mockery would be literal in both the preferred and the preferred-over [objects], and that does not apply here. The conclusion of what he intended is that the reward of these [believers] is more intensive than the reward of those—meaning their punishment. The objection of the author of al-Taqrib to this—that it is not known how it is a "reward"—is rejected: how can it not be, when mercy has preceded wrath, and in Paradise there is an increase and abundance that cannot be estimated, whereas in the Fire is His justice? His statement that it is inappropriate for the context of a threat—along with the prohibition contained therein—is met by the fact that the speech is based on contrast, and it is by way of Mushakala (stylistic correspondence) to their statement: "Which of the two parties is better in standing and better in assembly?" Thus, the promise for these is not merely to threaten those, but is intended for its own sake, as stated in al-Kashf.

The author of al-Fara'id said: What al-Zamakhshari said is distant from nature and usage, and there is nothing in their speech that supports it. It is possible to say that the meaning is: "The reward of righteous deeds in the Hereafter is better than their reward in the world"—which is what they obtained of "good" by their claim, and what they were given of wealth, status, and the benefits resulting from them. This rejection [by others] was answered by the fact that al-Zajjaj mentioned it in His saying: "Is this better or the Garden of Eternity which is promised to the righteous?" and that it has parallels; thus, being "distant from nature" is within the realm of dispute.

Some researchers said that the Af'al (superlative form) in the verse is to indicate the attribute of the event and absolute increase, as it was said of Yusuf (peace be upon him): "The best of his brothers," which is one of his four states mentioned by some Arab linguists. The meaning is that their reward and their outcome are characterized by an increase in "goodness" over the one characterized by it, regardless of these people who boast of their worldly life; thus, there is no requirement for their participation in "goodness." Contemplate this.

The sentence, according to what Abu al-Su’ud chose, is an inaugural statement, and the conjunction previously was for the sake of His command to clarify the excellence of the deeds of the guided, not entering into the scope of the speech taught by His saying (the Almighty): "With your Lord." Al-Allamah al-Tibi said: What the noble arrangement requires is that this sentence is a completion of the meaning of His saying (the Almighty): "And Allah increases those who are guided in guidance," and it contains consolation for the hearts of the believers regarding what might pass through them of the disbelievers’ boasting, just as His saying: "Until when they see that with which they are threatened" is a completion of their warning. Both are from the completion of the command to answer their statement: "Which of the two parties is better in standing and better in assembly?" The expression "better" was used by way of Mushakala. What he mentioned regarding it being a completion of the answer is what suggests itself to the mind, except that the outward appearance of the address rejects it, though it may be justified through affectation. Perhaps we have already provided in this Surah what will benefit you in its matter, so remember.