The commentators side by side

نضح البيت رشه ونضح العطشان سكن عطشه ويجوز الوجهان هنا والميت أصله ميوت فقلبت الواو ياء وادغمت الياء فى الاء و يخفف بعد الادغام فيقال ميت قال افراء ويستوى فيه بعد التخفيف المذكر والانثى قال الله تعالى لنحيى به بلدة ميتا

'Naḍaḥa al-bayt' means he sprinkled it; 'naḍaḥa al-ʿaṭshān' means the thirsty one's thirst was allayed. Both senses are possible here. Mayyit: its origin is maywit; the wāw was changed into yāʾ and the yāʾ assimilated into the yāʾ. After assimilation it may be lightened, so one says mayt. Al-Farrāʾ said: after lightening, masculine and feminine are the same in it. God Most High said: 'that We may revive thereby a dead land' (Q 25:49).

ضمير الجمع فى نضحوا للندمان فى البيت قبله

The plural pronoun in 'naḍaḥū' refers to the boon companions in the verse before it.

﴿منها﴾

أى من المدامة واللام فى لعادت جواب لو والضمير فى اليه للميت والروح فاعل عادت وذلك يقتضى أن الروح كات موجودة قبل والروح اذا سئل عنها أحد جوابه أن يقول ى من عالم الأمر ليوافق قوله تعالى ويسئلونك عن الروح قل الروح من أمر ربى وبعض المتكلمين يجعل الروح والنفس بمعنى واحد وانتعاش الجسم عمارة عن ثبوت حركات الحياة وظهور الطراوة وانبعاث الوجود بما ينافى وصف العدم ولاشبهة فى ان انتعاش الجسم من لوازم ود الروح اليه وما الطف الانتعاش بعد الرشاش

That is, from the wine. The lām in 'la-ʿādat' is [the lām of] the apodosis of 'law'. The pronoun in 'ilayhi' refers to the dead man, and 'al-rūḥ' is the subject of 'ʿādat'. This entails that the spirit existed before. As for the spirit, if anyone is asked about it, his answer is to say: it is from ʿālam al-amr (the world of the command), in accord with His saying: 'They ask you about the spirit; say: the spirit is of my Lord's command' (Q 17:85). Some of the mutakallimūn (theologians) take spirit (rūḥ) and soul (nafs) to have one meaning. The reviving of the body is an expression for the establishment of the movements of life, the appearance of freshness, and the arising of existence in a way that negates the attribute of non-existence. There is no doubt that the reviving of the body is a concomitant of the spirit's return to it. How subtle is reviving after sprinkling!

﴿منها﴾

أى من المدامة المذكورة ونضحهم كناية عن توجههم بالجمعية الكبرى من حضرة المتجلى الحق بأذنه سبحانه كما قال تعالى عن عيسى عليه السلام واذ تخرج الموتى باذنى

That is, from the aforementioned wine. Their sprinkling is a kināya (metonymy) for their turning [toward it] with the greatest jamʿiyya (concentration), from the ḥaḍra (presence) of the Real who discloses Himself, by His leave, glory be to Him. As He, Most High, said of Jesus, peace be upon him: 'and when you bring forth the dead by My leave' (Q 5:110).

﴿وانتعش الجسم﴾

أى عاد حيا كما كان لو أراد الله تعالى واذن فى ذلك لمن شاء من عباده السالكين فى طريق التحقيق كما وقع احياء الموتى بطريق الكرامة لماعة من أولياء الله تعالى ميراثا عيسويا روحانيا اه

That is, he would return to life as he was, if God Most High willed and granted leave for that to whomever He wills of His servants who travel the path of taḥqīq (realization). Thus the reviving of the dead has occurred by way of karāma (charismatic grace) for a group of the saints of God Most High, as a spiritual inheritance from Jesus.