Tafsir of Al Imran 3:9

Al-Mi'ad (the promise) is a verbal noun of time/place—or rather an event, not a noun of time or place—which is fitting for the two objects of "breaking." Its ya is transformed from a waw due to the kasra before it. The Wa'idiyyah [those who emphasize the threat] used this to argue for the necessity of punishment for the sinner upon Him, the Exalted, otherwise, breaking the promise would be necessary. It was answered that the threat against the profligates is conditional upon the absence of forgiveness, based on separate evidence, just as it is conditioned upon the absence of repentance by consensus. It is also said that it is an initiation [of a statement], so no omission is required in its non-fulfillment. It is also said that what is in the verse is not the subject of the dispute, because al-mi'ad therein is a verbal noun meaning "the promise," and the non-fulfillment of the promise does not necessitate the non-fulfillment of the threat, for the former is the requirement of generosity, as the poet said: "And indeed, if I threaten him or promise him / I am a breaker of my threat and a fulfiller of my promise."

It was objected that the threat, which is the subject of the dispute, is included under the promise by the evidence of the Exalted's saying: (We have found what our Lord promised us to be true; have you found what your Lord promised to be true?). It was answered that we do not concede the inclusion, and the verse is of the category of sarcasm, being on the level of: (So give them tidings of a painful punishment). It was also objected that if breaking the threat is a requirement of generosity, it is not permissible for Allah, the Exalted, because it would necessitate that it is valid to call Allah the Exalted a "liar unto Himself," and this is something no Muslim would venture. It was answered with a response which is better left unmentioned. Thus, the truth is to return to the first answer.

Some said that (Lam) is composed of two Alifs—meaning it was placed parallel to the Essence and the attribute of Knowledge, which are two worlds of the three Divine worlds to which we have alluded; thus, it is one of His names, the Exalted. As for (Mim), it is an allusion to the Essence along with all the attributes and actions by which He is veiled in the Muhammadan form, which is the Greatest Name of Allah, such that none knows it save the one who knows Him. Do you not see the (Alif) which is the form of the Essence, how it is veiled within it, for in the Mim there is a Ya, and in the Ya there is an Alif? Because (Alif-Lam-Mim) contains the allusion to the stations of existence and the Muhammadan Reality, it was appropriate that these verses be opened with it, as they contain the refutation of the Christians who erred in the matter of Oneness and did not know it in its true aspect.

For this reason, the Exalted followed it by His saying: (Allah, there is no god but He), for there is no existence in all the worlds in reality except Him, as there is none more jealous than Allah, the Exalted. (The Ever-Living)—meaning the One described with Life, complete in a manner befitting His Essence. (The Sustainer)—the One who stands by managing the Fixed Archetypes through His manifestation within them according to their eternal, uncreated potential.

(He has sent down upon you the Book), which is the knowledge beneficial for the station of Assembly—which is the Oneness where multiplicity perishes and multiplicity is not witnessed, while being clothed with the Truth, which is the Permanent [Reality] that does not suffer change in its Essence. (Confirming what was before it)—of the first, eternal Oneness, preceding the sciences in the first Covenant, stored in the Unseen of potential. (And He sent down the Torah and the Gospel before, as guidance for the people)—unto the landmarks of Oneness. (And He sent down the Criterion), which is the Detailed Oneness, which is the Truth in view of the distinction, and it is the origin of uprightness and the beginning of the Call.

(Indeed, those who disbelieve)—that is, those who are veiled from these two Onenesses by manifestations, cosmic beings, and the perception of "others." (And do not believe in the signs of Allah)—the Exalted, which point to the fact that He, the Exalted, has the rank of Absoluteness, and that for Him is the manifestation and epiphany as He wills. (They have a severe punishment)—in remoteness and deprivation from the enclosures of Gnosis. (And Allah is Mighty)—the Subduer. (Owner of Retribution)—severe, according to the requirements of His Majestic attributes.

(It is He who forms you)—in the wombs of existence (how He wills), because you are the manifestations of His names and the reflectors of His Essence. (There is no god in existence but He, the Mighty)—the Subduer of the Fixed Archetypes, so they shall never smell the scent of existence by themselves. (The Wise)—who brings them forth by His True Existence and manifests through them according to what Wisdom requires. (It is He who sent down upon you the Book)—varied in manifestation. (Of it are verses [that are] precise)—made precise so that probability and ambiguity cannot reach them, for they do not bear but one meaning. (They are the Mother of the Book), and the foundation. (And others are allegorical)—bearing two meanings, or more, and in them, ambiguity occurs. This is because the Truth, the Exalted, has one Face, which is the Absolute—the Remaining after the perishing of His creation—it does not bear multiplicity from that Face. Yet He has numerous faces according to the mirrors and manifestations, and through them, ambiguity occurs. Thus, the Revelation came as such.

(As for those in whose hearts is deviation)—that is, an inclination away from the Truth (they follow what is allegorical)—due to their being veiled by multiplicity from Unity. (And none knows its interpretation)—which it returns to—(except Allah). And the Firmly Grounded in knowledge know it, those who were not veiled by one of the two matters from the other, through the knowledge granted to them by means of the nearness of supererogatory acts, not by discursive knowledge acquired through logical syllogisms. By this, the synthesis is achieved between stopping at (except Allah) and stopping at (the Firmly Grounded). (And none will be reminded)—by that one knowledge detailed in the numerous allegorical particulars—(except those of understanding)—those whose intellects have been purified by the light of guidance and stripped of the husk of desire and habit.

(Our Lord, let not our hearts deviate)—by looking at cosmic beings and being veiled by them from their Creator—(after You have guided us)—with Your light unto Your straight path and Your witnessing in the stations of existence and the numerous mirrors. (And grant us from Yourself mercy)—a special one, that wipes out our attributes with Your attributes and our darkness with Your lights. (Indeed, You are the Bestower)—the Giver to the recipients according to their potentials. (Our Lord, indeed You are gathering the people)—despite the difference in their ranks—(for a day in which there is no doubt)—and it is the Day of Gathering, which is the arrival at the station of Unity upon the unveiling of the faults and the rising of the sun of direct vision. (Indeed, Allah does not break the promise)—so that His Beautiful and Majestic attributes may appear, and for this, He created creation and manifested to the Archetypes and brought them forth as He willed.