أُولٰئِكَ أَصحابُ المَيمَنَةِ

They are the fortunate ones.

EXEGESIS

The verse starts with the demonstrative pronoun ulāʾika (they), rather than the pronoun hum. This is perhaps to indicate the greatness of this group, and make it clear in the mind of the listener that there is a stark difference between this group and the group mentioned in the next verse.^{‎[1]Ibn Ashur, 30/319-320.}

There are two opinions as to the origins of the word maymanah. According to Jubbāʾī, it comes from the root word yamīn, which means right (as opposed to left), such as people of the right hand, whilst Hasan al-Baṣrī and Abū Muslim say that it comes from the root word yumn which means prosperity, luck, and fortune.^{‎[2]Tabrisi, 10/751.} Based on the second meaning, the verse would be saying those only who had the qualities mentioned in the previous verse will see a blessed and beautiful outcome.^{‎[3]Mizan, 20/293.} Or it can mean that these people are a source of blessing for themselves and their society.^{‎[4]Amthal, 20/224.}

EXPOSITION

Most exegetes have taken the term aṣḥāb al-maymanah to mean people of the right hand. This is based on the understanding that these individuals will be given their book of deeds in their right hand on the Day of Judgement. However, this may be true in the context of other verses such as in Sūrat al-Wāqiʿah, where the people of paradise are called people of the right hand (aṣḥāb al-yamīn) and the people of hell are termed people of the left hand (aṣḥāb al-shimāl). However, since this verse is in contrast to the group mentioned in verse 19 who are the people of misfortune (aṣḥāb al-mashʾamah), such a contrast would only be logical with people who are fortunate and lucky, and not people of the right hand.^{‎[5]Mizan, 20/293.}

Alternatively, they can be described as people of the right hand due to the fact that the Arabs would regard the right hand as a symbol of strength, eminence, and honour, and therefore would seat a person whom they wished to honour on the right side in their assemblies.^{‎[6]Maududi; Ibn Ashur, 30/320.}

REVIEW OF TAFSĪR LITERATURE

The use of a demonstrative pronoun when describing the believers has been said to give a sense of greatness and magnanimity.^{‎[7]Ibn Ashur, 30/320.} However, Ālūsī rejects this point and says demonstrative pronouns can also be used for the sake of belittling, such as in 107:6.^{‎[8]Alusi, 15/356.} However, it is clear that this is not a good enough reason to reject the signification of the demonstrative pronoun to show greatness. When used in the context of praise, demonstrative pronouns have an added connotation of magnanimity, and when used in the context of blame or criticism, they have an added connotation of belittling.

According to Tafsīr al-Qummī, this verse refers to the companions of Imam Ali (a).^{‎[9]Qummi, 2/423.} However, this is an application of the verse rather than its interpretation.

INSIGHTS FROM OTHER TRADITIONS

1. I have set the Lord always before me: Because he is at my right hand, I shall not be moved.^{‎[10]Psalms 16:8.}
2. Thou wilt shew me the path of life: In thy presence is fulness of joy; At thy right hand there are pleasures for evermore.^{‎[11]Psalms 16:11.}

[1] Ibn Ashur, 30/319-320.
[2] Tabrisi, 10/751.
[3] Mizan, 20/293.
[4] Amthal, 20/224.
[5] Mizan, 20/293.
[6] Maududi; Ibn Ashur, 30/320.
[7] Ibn Ashur, 30/320.
[8] Alusi, 15/356.
[9] Qummi, 2/423.
[10] Psalms 16:8.
[11] Psalms 16:11.