before its advanced branches. Whoever undertakes to set something right and bring it to completion has nurtured it. Its singular is rabbān, on the pattern of rayyān (‘well-watered’), ʿaṭshān (‘thirsty’), shabʿān (‘sated’), and ʿuryān (‘naked’). Then the relational suffix -ī was added to it, as in lihyānī and raqabānī.

It is related from Ali, may Allah be pleased with him, that he said: “He is the one who cultivates his knowledge through his actions.” When Ibn Abbas died, Muhammad ibn al-Hanafiyyah said: “Today the rabbānī of this community has died.”

“Because you were”: that is, because you are, as in His saying, “one who is in the cradle, a child” (Sura Maryam, verse 29)—that is, one who is in the cradle. “You teach the Scripture”: Ibn Amir, Asim, Hamzah, and al-Kisa’i recited it with doubling, from “teaching”; the others recited it without doubling, from “knowledge,” as in His saying, “and because you studied”—that is, you recited.

“Nor would he command you to take the angels and the prophets as lords. Would he command you to disbelieve after you have become Muslims? (80) And when Allah took the covenant of the prophets: ‘Whatever I give you of Scripture and wisdom, then a messenger comes to you confirming what is with you, you must surely believe in him and support him.’ He said, ‘Do you affirm this and accept My binding covenant upon it?’ They said, ‘We affirm it.’ He said, ‘Then bear witness, and I am with you among the witnesses.’ (81)”

His saying, “Nor would he command you”: Ibn Amir, Asim, Hamzah, and Yaqub recited the final letter with the accusative ending, coordinated with His saying, “then says”; thus it refers back to the human being—meaning, nor would that human being command you. It was also said that an implied “that” is understood: nor would that human being command you. The rest recited it with the nominative ending, as a new statement, meaning: Nor does Allah command you. Ibn Jurayj and a group said: Nor does Muhammad command you “to take the angels and the prophets as lords,” as the Quraysh and the Sabeans did when they said, “The angels are Allah’s daughters,” and as the Jews and Christians did in what they said concerning the Messiah and Ezra. “Would he command you to disbelieve after you have become Muslims?” This was said by way of astonishment and repudiation; that is, he would not say this.

His saying, exalted is He: “And when Allah took the covenant of the prophets: ‘Whatever I give you of Scripture and wisdom’”: Hamzah recited limā with the lām vowelled with kasrah, while the others recited it with fathah. According to the one who read the lām with kasrah, it is the lām of annexation joined to mā, and means “that which I have given you”; that is, Allah took the covenant of the prophets on account of what He had given them of Scripture and wisdom, meaning that they were bearers of revealed laws. According to the one who read the lām with fathah, it means “that which I have given you,” as a declarative statement. It was also said that it is conditional in meaning: “If I give you,” or “whatever I give you”; and the answer to the condition is His saying, “You must surely believe.”