Tafsir of At-Talaq 65:11

It is also said: It is an adjective for an omitted word, meaning: dha rasul (possessor of a messenger). Another view holds that the genitive is omitted from the first, meaning: dha dhikrin (possessor of a reminder), and thus Rasulan is an adjective for that omitted word or an appositive. It is also said that Rasulan is in the accusative case due to an implied verb, such as arsala rasulan (He sent a messenger), which is indicated by anzala. Al-Suddi inclined toward this, and Ibn Atiyya preferred it.

Al-Zajjaj and Abu Ali said: It is permissible for it to be governed by the verbal noun Dhikr, as in His saying, the Almighty: "Or providing food in a day of famine to an orphan," and the poet’s saying: "By striking with swords the heads of a people, we removed their skulls from their resting place." That is: Allah the Almighty sent down His Dhikr (a Messenger), meaning Allah the Almighty sent down that which indicates his honor and proximity to Him. It is intended by this—according to some—the Quran, though this is strained. Similar to this is making Rasulan an appositive to it, on the basis that it means "the Message" (Risalah).

Al-Kalbi said: The Messenger here is Gabriel (peace be upon him), also treated as an appositive to Dhikr. Calling him Dhikr is due to the frequency of his being remembered; it is a description using the verbal noun for emphasis, like rajul 'adl (a just man). Or, it is because he descends with the Dhikr, which is the Quran, so there is an association between them such as occupancy. Or, because he (peace be upon him) is remembered in the heavens and among the nations, thus the verbal noun is used in the sense of the passive participle, like the dirham [that is] "the prince’s striking."

In this case, Dhikr may be interpreted as "honor," as in His saying, the Almighty: "And indeed, it is a reminder/honor for you and your people." Thus, it is as if it is honor in itself, either because it is honor for the one upon whom it is sent down, or because it possesses glory and honor with Allah the Almighty, as in His saying: "Honored in the presence of the Possessor of the Throne." In al-Kashf, it is stated: If Dhikr is intended to be the Quran and the Messenger to be Gabriel (peace be upon him), it is an appositive of inclusion (badal al-ishtimal). If Dhikr is intended to mean honor or something else, it is a total appositive (badal al-kull). Reflect upon this.

A reading exists for Rasul (nominative) with the suppression of "it is." His saying, the Almighty: "Reciting to you the verses of Allah, making them clear," is an adjective for Rasulan, which is the most apparent view. It is also said: It is a state (hal) from the name "Allah." Attributing the recitation to Him, the Exalted, is metaphorical, like [saying] "the prince built the city." "The verses of Allah" is the Quran. In this, the explicit noun is placed in the position of the pronoun according to one of the views. "Making them clear" is a state related to them, meaning: in a condition where they make clear to you what you need of the rulings. A reading exists for mubayyinat (active participle), meaning: Allah the Almighty made them clear, as in His saying, the Exalted: "We have clarified the verses for you."

The lam (for) in His saying, the Almighty: "To bring out those who believed and did righteous deeds from darkness into the light," is linked to anzala (sent down) or yatlu (recites). In the latter case, the agent of "bring out" is the pronoun of the Messenger (peace and blessings be upon him) or the pronoun of the Almighty. The "one who" (al-mawsul) refers to the believers after the sending down of the Reminder and before the revelation of this verse, or those whom the Almighty knew and decreed would believe; meaning: so that the Messenger—or Allah the Almighty—may bring them to what they are upon now of faith and righteous deeds, or to bring out those whom He knew and decreed would believe from the various types of misguidance into guidance. Thus, the past tense refers either to the time of the revelation of this verse or to His eternal knowledge and decree, the Exalted.

"And whoever believes in Allah and does righteousness" (in accordance with what was explained in the midst of the verses that were sent down), "He will enter him into gardens beneath which rivers flow." Nafi' and Ibn 'Amir read nudkhiluhu (We will enter him) with the 'nun' of majesty. His saying, the Almighty: "Abiding therein forever," is a state from the object of "He will enter him." The plural is used in consideration of the meaning of "whoever," just as the singular in the three pronouns is in consideration of its wording. His saying, the Almighty: "Allah has perfected for him a provision."

This is another state from him [the object], or from the pronoun in "abiding," by way of inclusion. The singularization of the pronoun "for him" is also in consideration of the wording. In it is a sense of wonder and glorification for the reward that Allah the Almighty has provided to the believers; otherwise, there would not be much benefit in the information mentioned here, as is not hidden.

Most grammarians have used this verse as evidence for the permissibility of observing the wording first, then observing the meaning, and then observing the wording [again]. Some have claimed that what is in it is not as mentioned, because the pronoun in "abiding" does not refer to "whoever" like the pronouns before it; rather, it refers to the object of "enter," and "abiding" is a state from it, and its operator is "enter," not the conditional verb. And this is as you see.