Al-Isra: (9-10) Indeed, this Qur'an...

Know that when the Almighty explained what He did for His sincere servants—namely, the Night Journey (Isra') of the Prophet, peace and blessings be upon him, and the giving of the Book to Moses, peace be upon him—and what He did for the disobedient rebels—namely, inflicting various afflictions upon them—this served as a reminder that obedience to God necessitates all good and honor, while disobedience necessitates all tribulation and penalty.

It is therefore fitting that He praised the Qur'an, saying: {Indeed, this Qur'an guides to that which is most upright} (17:9).

Know that His saying, the Exalted: {a straight religion, the religion of Abraham, inclining to truth} (Ibrahim: 161), indicates the uprightness of this religion. And His saying in this verse, {to that which is most upright}, indicates that this religion is more upright than all other religions.

I say: Our statement that "this thing is aqwam (most upright) than that" is only valid for two things that share the quality of uprightness, and where the attainment of uprightness in one form is greater and more complete than in the other. This is impossible because what is meant by being upright is being true and veracious, and introducing variation into the quality of being true and veracious is impossible.

Therefore, describing it as aqwam (most upright) must be metaphorical. However, the superlative form (Af'al) sometimes comes to mean the active participle, as in our saying: Allahu Akbar (God is greater), meaning God is great. Or as in the saying: Al-Ashajj wa al-Naqis 'adala Bani Umayyah (Al-Ashajj and Al-Naqis were just among the Banu Umayyah), meaning they were just rulers of Banu Umayyah. Or, this word can be interpreted according to its common, apparent usage. And God knows best.

The Second Inquiry: His saying: {to that which is most upright} is an adjective for an omitted noun. The meaning is: it guides to the creed (millah), or the law (shari'ah), or the path (tariqah) that is the most upright of all creeds, laws, and paths. Such circumlocution is frequently used in the Qur'an, like His saying: {Repel [evil] with that which is best} (Fussilat: 34), meaning with the characteristic that is best.

As for His saying: {And give good tidings to the believers who do righteous deeds that they will have a great reward} (17:10).

Know that the Almighty described the Qur'an with three types of attributes:

1. The First Attribute: That it guides to that which is most upright, the explanation of which has already passed.
2. The Second Attribute: That it gives good tidings to those who do righteous deeds of a great reward. This is because when the first attribute indicated that the Qur'an guides to the soundest belief and the most suitable action, it was necessary that this correctness and suitability manifest an effect, and that effect is the great reward. This is because the most upright path must yield the greatest profit and the most immense benefit.
3. The Third Attribute: His saying: {And that He will punish the disbelievers whom He has prepared a painful punishment} (17:10). This is because just as sound belief and suitable action necessitate the most complete and greatest benefit for the doer, neglecting them necessitates the most immense and complete harm for the neglecter.

Know that His saying: {And that He will punish the disbelievers...} is connected (conjoined) to His saying: {that they will have a great reward}. The meaning is that the Almighty gave the believers two types of good tidings: regarding their reward, and regarding the punishment of their enemies. Similar to this is the saying: "I gave Zayd the good news that he will be given [something], and that his enemy will be prevented [from something]."

If it is asked: How is the term basharah (good tidings/glad tidings) appropriate for punishment?

We reply: It is mentioned in the manner of mockery (tahakkum), or it can be said that it falls under the category of using the name of opposites for each other, like His saying: {And the recompense of an evil deed is an evil deed like it} (Ash-Shura: 40).

If it is asked: This verse is revealed concerning the state of the Jews, and they did not deny belief in the Hereafter, so how is His saying appropriate here: {And that He will punish the disbelievers whom He has prepared a painful punishment}?

We reply with two answers:

1. The majority of the Jews deny bodily reward and punishment.
2. Some of them said: {The Fire will not touch us except for a few numbered days} (Al 'Imran: 24). In this statement, they became like those who deny the Hereafter. And God knows best.

{And man invokes evil as he invokes good, and man has ever been hasty} (17:11).