Tafsir of Al-Baqarah 2:157

The word al-ṣalāh (blessing) in its origin, according to the majority of linguists, is supplication (duʿāʾ). When attributed to Allah the Exalted, it means mercy. Others have said it means praise; others, glorification; and others, forgiveness. Imam al-Ghazali stated that it means showing concern for one’s state. The meaning that best fits what is intended here—whether literal or metaphorical—is praise and forgiveness, because intending "mercy" would necessitate redundancy, which contradicts the narration transmitted by the two upright witnesses [referring to the pairing of al-ṣalāh and al-raḥmah]. As for interpreting it as glorification and showing concern, the plural form makes these interpretations difficult. However, if we permit the intention of both meanings—by permitting the generality of a homonym, or the combination of the literal and the metaphorical, or of two metaphorical meanings—then it is possible to intend both. Otherwise, it refers to one of them.

Al-raḥmah (mercy) has had its meaning previously explained. The preposition ʿalā (upon) is used to indicate that they are immersed in these blessings, as they have enveloped them and covered them like garments; it is more expressive than the preposition al-lām (for). The plural form ṣalawāt is used to indicate that these blessings comprise many types, corresponding to the varying attributes for which they are praised and the sins for which they are forgiven. It is also said that the plural is used to indicate that one blessing follows another, similar to the duality in labbayk and saʿdayk (at your service); however, there is no precedent for the plural being used merely for repetition. The tanwīn (nunation) on ṣalawāt—and likewise on what is conjoined to it—is for magnification.

The mention of the title of Lordship (al-rubūbiyyah), combined with the possessive pronoun referring to them, is to demonstrate extra care for them. The preposition min (from) is used to denote the source (origin). It has also been said that it is partitive, and that there is an elided word, meaning: "from the blessings of their Lord." The sentence is nominal to indicate that the descent of this upon them occurs in both this world and the Hereafter. Ibn Abi Hatim, al-Tabarani, and al-Bayhaqi in Shuʿab al-Īmān recorded from Ibn Abbas, in a marfūʿ report: "Whoever says inna lillāhi (We belong to Allah) at the time of a calamity, Allah will compensate his calamity, improve his outcome, and grant him a righteous successor whom he will be pleased with."

Wa-ulāʾika (and those): This is a reference back to the patient ones who have been characterized by the aforementioned attributes. The repetition is to show complete care for them. It is also possible that the reference is to them in consideration of their attainment of the blessings and mercy that resulted from what preceded. Based on the first interpretation, the "guidance" referred to in His saying, “those are the guided ones,” is absolute guidance to truth and correctness. The sentence confirms the preceding one, as if to say: "Those are the ones uniquely characterized by guidance to every truth and correctness, and it is for that reason that they sought refuge in Allah and submitted to His decree." Based on the second interpretation, it is the guidance and attainment of one's aspirations; the meaning being: "Those are the successful ones" in their religious and worldly aspirations, for whoever attains the purification of Allah and His mercy, no aspiration will elude him.

"O you who have believed"—[those of] experiential faith—"seek help" with patience in My presence when faced with the manifestations of My majesty and pride, "and prayer"—meaning true witnessing—"indeed, Allah is with the patient"—those who have the capacity for the manifestations of My lights. "And do not say about those"—who become annihilated and killed in the pursuit of the path of Oneness—"they are dead"—meaning incapable and wretched—"rather, they are alive with their Lord"—with a true, everlasting, eternal life; witnesses for Allah the Exalted, capable through Him. "But you do not perceive"—due to the blindness of your insight and your deprivation of the light through which hearts witness the entities of the world of holiness and the realities of the spirits.

"And We will surely test you with something of fear"—meaning fear of Me, which necessitates the breaking of the soul and its defeat—"and hunger"—which necessitates the breaking of the body, the weakening of its powers, the lifting of the veil of desire, and the narrowing of the pathways of Satan to the heart—"and a loss of wealth"—which are the materials of desire that strengthen the self and increase its tyranny—"and lives"—which take hold of the heart through their attributes, or the lives of the loved ones you take refuge in, so that you may be severed for [Allah]—"and fruits"—meaning the delights of the self—so that you may take pleasure in the illuminations, the knowledge of the heart, and the spiritual witnessing at the time of the purification of your inner selves and the refinement of your hearts through the fire of spiritual discipline.

"And give glad tidings to the patient"—with Me, by Me, or away from their familiar comforts—with the sweetness of My love. "Those who, when a calamity strikes them"—from My actions upon them—witness the effects of My power, rather, the lights of the manifestations of My attribute, and they submit and are certain that they are My possession, and I act upon them through My manifestations. They become annihilated, witness their own destruction through Me, and say: "Indeed we belong to Allah, and indeed to Him we return." Those are upon them blessings from their Lord, through the existence gifted to them after annihilation, poured upon by My attributes, and My lights shine upon them. "And mercy"—meaning guidance by which they guide My creation and those who wish to turn toward Me. "And those are the guided ones"—by Me—who arrive [at the Truth] after having purged themselves of their own existence, which is the greatest sin in My sight.