Tafsir of Al-Anbiya' 21:73

"And We made them leaders": [i.e.,] those who are to be followed in matters of religion.

"Guiding": [i.e.,] the nation to the truth.

"By Our command": [i.e., by] Our ordering them to do so and Our sending them, until they became perfecters [of others].

"And We inspired them to do good deeds": In order for perfection to be completed by the combination of knowledge and action. Its original form, according to the view held by al-Zamakhshari and those who followed him, is ‘fū‘ila al-khayrāt’ (that good deeds be done), with the verb in the passive voice and al-khayrāt in the nominative case as the deputy subject (nā’ib fā‘il). Then, it is ‘fi‘lu al-khayrāt’ (the doing of good deeds), using the infinitive (maṣdar) with tanwīn (nunation), with al-khayrāt in the nominative case as the deputy subject of the passive infinitive. Then, it is ‘fi‘lu al-khayrāt’ without tanwīn, by attributing the infinitive to its object which takes the place of its subject.

The motive for this, as it is said, is that "the doing of good deeds" in the sense of the infinitive is not what is inspired; rather, what is inspired is that they should do [them]. Furthermore, the passive form of the infinitive and what is produced by the infinitive are like synonyms. Also, inspiration is general to the aforementioned prophets (peace be upon them) and their nations; therefore, it was made passive.

Abu Hayyan challenged this, arguing that the infinitive in the passive voice is a matter of dispute; al-Akhfash permitted it, but the correct view is to forbid it. The aforementioned point regarding the generality of inspiration does not necessitate this here, for it is possible for the infinitive to be in the active voice and attributed in meaning to an implied subject that includes the inspired ones and others—meaning "the doing of good deeds by the accountable [believers]." It is also possible that it is attributed to the inspired ones themselves, meaning "that they should do good deeds," and since they were inspired with this, their followers are treated in the same way regarding it, and there is no necessity for it to be exclusive to them. [End of quote].

Some defended al-Zamakhshari, stating that what he mentioned is an explanation of a settled matter in grammar, and that there are two reasons for it. The second is the aforementioned point about the generality of the one inspired, which was objected to, but the first reason is free from objection. Al-Khafaji mentioned most of this, then said: The apparent meaning is that the infinitive here is for the imperative, like the phrase 'darba al-riqāb' (strike the necks). In this case, the address is to the prophets (peace be upon them), and the "inspired" is the word of God—Exalted is He—"Do good deeds." This is because inspiration contains the meaning of speech, as they have said; therefore, it relates to the command, not the action itself. However, it is said that the objection raised earlier applies to this: that what is mentioned is not among the rulings exclusive to the prophets (peace be upon them). It is not hidden that the matter here is simple. It is also permitted that the meaning is "We ordained for them the doing of that through inspiration to them." Reflect on this.

The discussion regarding His saying, "And the establishing of prayer and the giving of zakah", follows this style. It is—as more than one has said—the inclusion of the specific within the general as an indication of its virtue and eminence. The origin of ‘iqām’ (establishing) is ‘aqwām’; its waw was changed into an alif after transferring its vowel to what precedes it, and one of its two alifs was deleted due to the meeting of two silent letters. The majority compensate for it with a tā’ (tā’ marbūṭah), so it is said ‘iqāmah’. Sometimes the tā’ is omitted: either absolutely, as Sibawayh and usage hold (supported by it), or on the condition of annexation (iḍāfah) so that the annexed noun takes its place, as al-Farra’ held. This—as Abu Hayyan said—is a weak doctrine. What makes the omission elegant here is the stylistic uniformity (mushākalat). The verse is clear that there was prayer and zakah in the previous nations, and this is something confirmed by the texts, though they are not like the prayer and zakah prescribed for this Muhammadi nation (upon its prophet be the best of prayer and most complete greeting).

"And they were to Us...": Specifically, rather than others, "worshippers". [Meaning:] Nothing would cross their minds except our worship. It is as if He, Exalted is He, pointed by this to the fact that they fulfilled the covenant of servitude after He pointed to the fact that He, Glorified is He, fulfilled for them the covenant of Lordship.