Commentary on Tafsir al-Jalalayn: ((Except for the servants of Allah who are sincere)) meaning the believers; this is a disjunctive exception, and their reward is mentioned in His saying

meaning the believers; this is a disjunctive exception. His saying, the Exalted: This is a disjunctive exception. A disjunctive exception is one that takes the place of "but." If it is asked: Why did He not use "but" instead of "except," since the meaning is one of correction? Since it is a disjunctive exception, why was the original particle of correction, which is "but," not used?
We say the answer to that is that He used it to indicate the strength of the connection between the second part and what follows it, because the default in exception is connection, and the default for "but" is the opposite, which is disconnection. So if "but" comes, it separates what follows it from what precedes it. But if "except" comes, it is as if there is an indication of the strength of the connection between what follows it and what precedes it, and that is indeed the case. For when He mentioned the reward of the sinners, He mentioned the reward of the sincere ones.
And this is part of the fact that the Great Qur'an is "Muthani" (doubled), in which opposing meanings are repeated. When the warning is mentioned, the promise is mentioned. When the believer is mentioned, the disbeliever is mentioned. When Paradise is mentioned, the Fire is mentioned, and so on. Because it is "Muthani," for if the speech were on a single track regarding the mention of fear and the Fire, the aspect of fear would dominate the reader, and that would lead to despair of the mercy of Allah. And if the speech were on a single track regarding the promise and encouragement, it would lead to hope, and the person would fall into security from the scheme of Allah, Mighty and Majestic. So the Qur'an comes with this and that side by side in order for the person to be between fear and hope.
And His saying The meaning of servitude here is servitude to the Shari'ah, because servitude is of two types: servitude to divine decree and servitude to the Shari'ah. Servitude to divine decree encompasses everyone, is that not so, Ahmad? Are you with us or not...? Servitude to divine decree encompasses everyone, meaning the believer and the disbeliever, the righteous and the wicked, as Allah the Exalted said: So all are submissive to the decree of Allah, Mighty and Majestic; they cannot escape it, nor oppose it, nor be arrogant toward it. As for servitude to the Shari'ah, it is specific to those who obeyed Allah, Mighty and Majestic, and worshipped Allah by His Shari'ah. Who is excluded from it? The disbelievers, because the disbeliever is not a servant of Allah the Exalted by His Shari'ah, but he is arrogant toward His Shari'ah. This verse Which of the two types is it? It is from servitude to the Shari'ah, meaning except those who worshipped Allah by His Shari'ah and whom Allah the Exalted made sincere in His obedience. So these are not like those who came before. Yes, he said: Because adhering to the obedience of Allah is the realization of the worship of Allah. And the person who disobeys Allah has, from the worship of other than Allah, an amount equal to what occurred from him of disobedience. Yes, the one who disobeys Allah has, from exiting from it... an amount equal to what occurred from him of disobedience, because Allah said: to the end of the verse. So this indicates that every person who disobeys Allah, and every one who disobeys Allah, is only disobeying him for the desire of his own self. So he has decreased from the servitude of Allah by the amount of the disobedience he committed. So the sincere one has a type of selection; Allah made them sincere for Himself, so they were truly servants of Allah. For this reason he said: And the sincere servants of Allah are those whom Allah made sincere for Himself, so He did not give Shaytan authority over them, as He said, the Exalted, regarding Shaytan: So the sincere one is protected by the care of Allah, Glorified and Exalted is He, and His protection from Shaytan. The important thing is that the sincere one has a greater impact than the believer. For this reason he said here "the sincere ones," those whom Allah made sincere for Himself, so they were not servants of anyone other than Allah. He said: "a disjunctive exception" Is there an exception that is not disjunctive? Yes, it is the conjunctive exception, and its rule is that the excepted item is of the same kind as the item from which it is excepted. This is the conjunctive. The disjunctive is that the excepted item is of a different kind. The grammarians give an example for the disjunctive, saying: "The people stood up except a donkey," because the donkey is not of the same kind as the people, so the exception is disjunctive. And "their reward is mentioned" — except for the servants of Allah who are sincere — their reward is mentioned in His saying: "Those are the ones for whom in Paradise is a known provision morning and evening." "Those" is a pronoun referring back to the servants of Allah who are sincere. And he used "Those," which indicates distance, despite their recent mention: "except for the servants of Allah who are sincere, those." He did not say "these," but he said "those" to exalt their status and to indicate the highness of their rank. The indication of distance comes to elevate the status and exalt it, as al-Farazdaq said, addressing Jarir:
"Those are my fathers, so bring me the like of them when the gatherings gather us, O Jarir"
He said: "Those are my fathers." He indicated them with an indication of distance to exalt them and elevate their status. meaning provision. The author said: "in Paradise" And it is better to leave it general as Allah the Exalted left it general: "for them is a known provision in Paradise." And it can also be said that they are rewarded in this world as well. But the apparent context of the verse indicates that the provision they receive is in Paradise. And His saying: means a known provision. The author said: "morning and evening" So it is as if he is indicating that the meaning of "known" is known in time. If it were said that it is broader — known in time, known in type, known in this world, and known when they meet it — that would be more comprehensive. For this provision is known in this world because Allah the Exalted has informed us of it. And it is also known in time: And it is known in its specific identity and type when they meet it, as Allah the Exalted said in Surat al-Baqarah: So it is known to them in this world, and also in the Hereafter.