Detailed Exegesis

Unzila (“was sent down”): The title of “sending down” in such cases indicates that the thing sent down is revelation; however, it does not necessarily imply that it is a tangible book.

Mā ūtiya (“what was given”): The term “giving” indicates granting, transferring ownership, empowering, and the like (hence, lowering a bucket into a well is an instance of “sending down,” not “giving”: “It is said: ‘I sent down the bucket into the well,’ and it is not said: ‘I gave it’”); however, it does not necessarily imply that it is prophetic revelation. Examples include the “giving” in the verses “And We had certainly given Luqman wisdom”(482), “And recite to them the news of him to whom we gave Our signs”(483), “And We had certainly given the Children of Israel the Scripture and judgment and prophethood”(484), as the recipients in these cases were not prophets. The title of “giving” also includes non-book miracles, such as “And We had certainly given Moses nine clear signs”(485); however, the title of “sending down” is not used for miracles like the staff, the white hand, and so on.

Al-asbāṭ (“the tribes”): The plural of sibṭ, literally meaning grandchild (child of a person’s child). For this reason, Ḥasan and Ḥusayn are the two _sibṭ_s of the Noble Messenger. The twelve tribes of the Children of Israel are called asbāṭ because of the fact they are each descended from one of the twelve sons of Jacob (a.s.), hence they are considered his descendants. This is what is meant by al-asbāṭ in the verse.

Sabaṭ means “the easy expansion and extension of something”(486). Based on this, a tree with abundant and widespread branches is called sabiṭ(487), and an open space between two buildings that connects them is called sābāṭ. Grandchildren and descendants who cause the expansion of lineage are called sibṭ and asbāṭ, just as the branches of a tree cause the expansion of its main trunk and body.

Lā nufarriqu (“we make no distinction”): Tafrīq is separating something from another thing that was previously together, while farq is “not placing something with another thing.” Therefore, the contrast between tafrīq and jamʿ (gathering) is a contrast between two incompatible existential matters, while the contrast between farq and jamʿ is a contrast between an existential matter and an incompatible non-existential meaning.(488)