As for the Zabur, several meanings are reported by Allama Tabataba'i 1 from different commentators :
1- Apparently, the Zabur is the Book which was revealed to the Prophet Dawud as mentioned in another part of the Qur'an: "wa aatayna Dawud Zabura".
2- Some commentators believe that this refers to the Qur'an.
3- Some are convinced that it concerns all the Books in general that were revealed to the Prophets, or that were revealed to the Prophets after Moses. However, there is no apparent support for this view.
For the word Dhikr, Tabataba'i reports that :
1- Some believe it means the Tawrah because God used the word Dhikr in two other places of this same chapter, clearly referring to the Tawrah.
2- Some say that it refers to the Qur'an because God used it several times in the Qur'an with that meaning. If this is so, the
1 Al-Mizan, vol. 14, p. 453
fact that the Zabur comes after the Qur'an in this verse where the Qur'an was revealed before the Zabur is not a problem because this order corresponds to the rank of the Books and not to their chronology.
3- Dhikr is also said to mean al-Lawh al-Mahfuz (the Protected Tablets), but according to Tabataba'i this is not correct.
For Inheritance (waratha), Tabataba'i reports that Raghib says Inheritance means the donation of goods to someone without any monetary exchange and that the inheritance of land means in this verse the transfer of that land from others to the virtuous people as well as the wealth and abundance of this land which belongs exclusively to them. This inheritance may be this-worldly or otherwise.
Tabatabai's view is that the verse here has a general meaning and that the inheritance to which it refers concerns both this world and the hereafter, and that those who say that it concerns only the inheritance in the hereafter are in error. Also, the commentators who believe that the verse concerns exclusively the inheritance in this world, interpreting it for the time of the Mahdi's reappearance (about which there are authentic traditions from the Prophet reported by both Sunnites and Shi'ites) are also in error. The traditions concerning the Mahdi, even authentic and certain, cannot be applied exclusively to this verse, according to Tabataba'i. Tabatabai also refers to the Tafsir al-Qummi in which it is written that
the word Dhikr means all the divine Books and that the Zabur comprises the predictions, praises and prayers (du'a). As far as the inheritance of land by the virtuous is concerned, it is mentioned that it refers to the Mahdi and his followers.
Tabatabai concludes that the traditions concerning the Mahdi and his advent, whether originated by the Shi' ites or the Sunnites, by the Prophet or the Imams, are so numerous that they are considered as mutawatir, reported by several unbroken chain of transmitters, and authentic. It would perhaps be better to refer to the works devoted specifically to this subject.