Tafsir of Al Imran 3:15

(Say, "Shall I inform you of something better than that?") This is a confirmation and establishment of what was understood from the preceding discourse, namely, that the reward of Allah the Exalted is better than the enjoyments of the world. The term al-inba’ (informing) denotes conveying news. "Than that" refers back to the previously mentioned women and what accompanied them.

Regarding the readers, when two hamzas coincide—the first being fathah-voweled and the second dammah-voweled, as in this instance, and as in the chapter of A-unzila (Chapter of Muhammad) and the chapter of A-ulqiya (Chapter of Qamar)—they follow five methods:

1. The method of Qalun: facilitating the second hamza in between (the sound of hamza and the sound of waw) and inserting an alif between the two hamzas.
2. The method of Warsh and Ibn Kathir: facilitating the second hamza in between without inserting an alif between them.
3. The method of the Kufans and Ibn Dhakwan from Ibn Amir: realizing (pronouncing clearly) the second hamza without inserting an alif.
4. The method of Hisham: three paths are reported from him: first, realization without inserting an alif; second, realization with the insertion of an alif in all three chapters; third, differentiating between the chapters, where he realizes and shortens the vowel here, but elongates it in the latter two.
5. The method of Abu Amr: facilitating the second hamza with or without the insertion of an alif.

The first jar-majrur (phrase) is attached to the verb before it, and the second is attached to the superlative noun (khayr). It is not permissible for it to be an adjective, as Abu al-Baqa’ claimed, because that would necessitate that Paradise and its contents—which they desired—are merely a portion of what they renounced, such as wealth and the like.

His saying: (For those who fear Allah, with their Lord are gardens) is a resumption intended to explain that indefinite "better thing." "For those" is a khabar muqaddam (fronted predicate) and "gardens" is a mubtada' mu’akhkhar (delayed subject). Regarding "with their Lord," there are two views: that it is an adverb of the istaqrar (the implied predicate), or that it is originally an adjective for "gardens" that was fronted, thus becoming an adverbial state (hal) of it. Mentioning this indicates the high rank of the gardens and their elevated status. By expressing this through the title of Lordship linked to the pronoun of those who fear Him, it signals extreme kindness towards them. These are the ones who turn solely to Him, the Exalted, turning away from all others, as the subsequent descriptions indicate. Linking the attainment of the gardens and what follows to this title serves to encourage its attainment and steadfastness upon it.

It is also permitted that the lam (in "for those") is linked to "better," or to an omitted adjective of it, in which case "gardens" is the predicate of an omitted subject—i.e., "They are gardens." The sentence then explains the "better." In this case, "with their Lord" either attaches to the verb in the sense that "their piety has been established with Him as a testimony to their sincerity," or it is treated as a fronted predicate, so there is no need to omit the subject. This was objected to on the grounds that one says "the reward is with Allah," but one does not say "the Garden is with Allah." Al-Sa'd and others explicitly stated this, though one may have reservations about that.

"Gardens" (jannat) is recited with a kasrah on the ta’ (in some readings). There are two views on this: first, it is in the genitive case as a substitute (badal) for the word "better"; second, it is in the accusative case due to an implied verb like "I mean," or as a substitute for the position of "better."

("Flowing beneath them are the rivers"): This is in the position of a nominative, accusative, or genitive state, acting as an adjective for the gardens according to the two readings.

("Abiding therein"): This is a prospective state (hal muqaddarah) relating to the hidden pronoun in "for those," and the operative factor is the meaning of istaqrar (being established) contained within the phrase. Abu al-Baqa’ permitted it to be a state of the pronoun in "beneath them" or the pronoun in "fear."

("And purified spouses"): That is, purified from that which is considered repulsive in women, both in physical nature and moral character. The conjunction is linked to "gardens" according to the reading of the nominative case; as for the accusative reading, one must assume the phrase "they have."

("And approval from Allah"): Meaning, a magnificent approval, as indicated by the tanwin (indefinite marking). Asim recited it with a dammah on the ra’. Both are linguistic forms and seven-recitation variants found throughout the Quran, except in His saying: (Whoever follows His approval/pleasure, the paths of peace), where it is recited with a kasrah by consensus. It is said that the kasrah-voweled form is a noun, and the dammah-voweled form is a verbal noun, though this is a claim without proof. "From Allah" is an adjective for "approval," confirming the grandeur already implied by the tanwin.

("And Allah is All-Seeing of His servants"): That is, fully aware of them and their states and actions, so He rewards the doer of good out of bounty and punishes the evildoer out of justice. Or, He is fully aware of the states of those who fear Him, and that is why He has prepared for them what He has prepared. Therefore, "servants" in the first interpretation is general, and in the second, it is specific.

The Almighty began this verse by first mentioning the established abode, which is the gardens. Then, He followed with the mention of what provides complete intimacy, which is the purified spouses. Then, He mentioned in the third place that which is the greatest elixir and the soul of the longing, enamored heart: the approval of Allah, the Mighty and Majestic.

In the Hadith: He, the Exalted, asks the people of Paradise, "Are you satisfied?" They reply, "How could we not be satisfied, O Lord, when You have given us what You have not given to anyone of Your creation?" He, the Majestic, says, "Shall I not give you something better than that?" They say, "O Lord, and what is better than that?" He says, "I bestow upon you My approval, so I shall never be angry with you after it."