to one and the same thing, but each described it by one of its attributes.

The Second Category

Each interpreter mentions some of the kinds encompassed by a general term, by way of illustration and to draw the listener’s attention to that kind—not as a definition exactly coextensive with what is being defined. This is like a non-Arabic speaker asking what the word “bread” denotes, then being shown a loaf and told, “This.” The indication is to this kind of thing, not to that particular loaf alone.

An example is what has been transmitted concerning His words:

“Then We gave the Book as an inheritance to those We chose from among Our servants. Among them are those who wrong themselves, those who take a middle course, and those who are foremost in good deeds.”

It is well known that “those who wrong themselves” includes those who neglect obligatory duties and commit forbidden acts. “Those who take a middle course” includes those who fulfil obligatory duties and refrain from forbidden acts. “Those who are foremost” includes those who advance ahead, drawing near to Allah through good deeds in addition to obligatory duties. Those who take a middle course are the people of the right:

“And the foremost will be the foremost.”

“Those are the ones brought near.”

Each interpreter then applies this to a particular kind of obedience. For example, one says that the foremost is someone who prays at the beginning of the prescribed time; the one who takes a middle course prays within that time; and the one who wrongs himself delays the afternoon prayer until the sun turns yellow.

Another says that Allah mentioned the foremost, the one who takes a middle course, and the wrongdoer at the end of Sūrat al-Baqarah. He mentioned the benevolent person who gives charity, the wrongdoer who consumes usury, and the just person who engages in trade. In matters of wealth, people are either benevolent, just, or unjust. Thus, the foremost is the benevolent person who performs