Al Imran: (133) And hasten to forgiveness...

There are several issues here:

Issue 1: The Reading of سارعوا (Hasten)

• Nafi' and Ibn 'Amir read it as سارعوا (without the waw), which is also found in the Mus'hafs of the people of Medina and Sham.
• The rest read it with the waw (وسارعوا), as found in the Mus'hafs of Mecca, Iraq, and the Mus'haf of Uthman.
  • Those who read with the waw connect it to the preceding command: "Obey Allah and the Messenger, and hasten..."
  • Those who omit the waw treat the command سارعوا (Hasten) as being equivalent to the preceding command أطيعوا الله (Obey Allah) (as in verse 32 of Al Imran), viewing them as a single concept due to their close meaning, thus omitting the conjunction.

Issue 2: Pronunciation (Imālah)

• It is narrated from Al-Kisā'ī that he performs Imālah (tilting the vowel sound towards i) for the ر (rā') in سارعوا, and in similar words like راجعون (Al-Mu'minun: 61) and نسارع (Al-Mu'minun: 65).
• This is permissible because the ر is followed by a kasrah (as in سارعوا), just as a ر followed by a fatḥah is subject to Imālah (according to some views).

Issue 3: The Meaning of "Hasten to Forgiveness"

There is an implied meaning in the statement: "Hasten to what necessitates forgiveness from your Lord." This undoubtedly means performing commanded acts and abandoning forbidden ones. Thus, it is a command to hasten in fulfilling obligations and refraining from prohibitions.

Many Usuliyyun (scholars of jurisprudence) use this verse to argue that the apparent meaning of a command necessitates immediate action (Fawr) and prohibits delay (Tarākhi).

The Mufassirun (Exegetes) have several interpretations regarding what specifically is meant by this hastening:

1. Islam: Ibn Abbas said it refers to Islam. (The rationale is that forgiveness is mentioned indefinitely (nakirah), implying the ultimate, greatest forgiveness, which is attained through Islam.)
2. Fulfilling Obligations (Fara'id): Narrated from Ali ibn Abi Talib (RA). (The rationale is that since the wording is general, it must encompass everything.)
3. Sincerity (Ikhlās): The view of Uthman ibn Affan (RA). (The rationale is that sincerity is the objective of all acts of worship, as stated: وما أمروا إلا ليعبدوا الله مخلصين له الدين [The Clear Proof: 5].)
4. Hijra (Emigration): Said by Abu Al-'Aliyah.
5. Jihad: The view of Al-Dahhak and Muhammad ibn Ishaq. (Rationale: Verses 121 to 60 verses later were revealed concerning the Battle of Uhud, so these commands relate to Jihad.)
6. The First Takbir (Allahu Akbar): Said by Sa'id ibn Jubayr.
7. The Five Daily Prayers: Said by Uthman.
8. All Obedience: Said by 'Ikrimah. (Rationale: The wording is general and encompasses everything.)
9. Repentance from Usury and Sins: Said by Al-Asamm. (Rationale: Allah first forbade usury, then commanded hastening to forgiveness, indicating the hastening must be in abandoning what was just forbidden. However, the preferred view is that it must encompass fulfilling obligations and repenting from all prohibitions because the wording is general.)

Allah then clarifies that just as hastening to forgiveness is obligatory, so too is hastening to Paradise. They are mentioned separately because forgiveness means removing punishment, while Paradise means attaining reward. Mentioning both signifies that the accountable person must achieve both.

This cannot be literal, as the physical heavens cannot be the width of Paradise. The meaning is "like the width of the heavens and the earth." Here are some questions regarding this:

Question 1: What is the meaning of its width being like the width of the heavens and the earth?

1. Layered Extent: If the heavens and the earths were stacked layer upon layer, such that each layer formed a continuous surface composed of indivisible parts, and these layers were joined together into a single expanse, that would be the width of Paradise. This signifies an immense vastness known only to Allah.
2. Individual Possession: The Paradise whose width is like the heavens and the earth is for a single person, because a person desires what becomes their possession, so each individual must have a Paradise of that magnitude.
3. Value/Equivalent (Abu Muslim's View): If the heavens and the earth were offered as the price for Paradise in a transaction, they would be its equivalent value. The word ‘Arḍ (عرض) can mean equivalence or measure against something else (as in Mu‘āraḍah).
4. Exaggeration of Vastness: The intent is to emphasize the vastness of Paradise, as nothing known to us is wider than the heavens and the earth. This is similar to خالدين فيها ما دامت السماوات والأرض (Hud: 107), where the heavens and earth are mentioned because they are the longest-lasting things known to us.

Question 2: Why was the width specifically mentioned?

1. Implying Greater Length: Since the width is so vast, the length must be even greater. This is analogous to mentioning the inner linings (بطائنها) of the garments in بطائنها من إستبرق (Ar-Rahman: 54). Since the inner lining is known to be of lesser quality than the outer surface, mentioning its quality implies the outer surface is even better. Similarly, if the width is this vast, how much vaster must the length be?
2. Metaphor for Vastness (Al-Qaffal's View): ‘Arḍ (width) here does not mean the opposite of length, but is an Arabic idiom for vastness. Arabs say bilādin ‘arīḍah (a wide/vast land) or da‘wā ‘arīḍah (a broad/great claim). The principle is that what is wide in breadth is not narrow, and what is narrow in breadth is thin. Thus, ‘Arḍ becomes a metaphor for general vastness.

Question 3: You say Paradise is in the heavens, so how can its width be like the width of the heavens?

1. Location Relative to Heavens: We mean that it is above the heavens and beneath the Throne. The Prophet (PBUH) said regarding Al-Firdaws: "Its roof is the Throne of the Most Merciful." When the envoy of Heraclius asked the Prophet (PBUH) about the location of Hell after describing Paradise, the Prophet replied: "SubhanAllah! Where is the night when the day comes?" Meaning, just as day and night occupy opposite sides of the world as the sphere rotates, Paradise is in the high direction and Hell is in the low direction. Anas ibn Malik was asked if Paradise was on Earth or in the sky, and he replied: "What Earth or sky could contain Paradise? It is above the seven heavens, beneath the Throne."
2. Non-Existence Before Judgment: Those who hold that Paradise and Hell are not yet created, but will be created after the Day of Resurrection, argue that it is not impossible for Paradise to be created in the space of the heavens and Hell in the space of the Earth at that time.

The apparent meaning suggests that Paradise and Hell are already created, which we have previously established.

7 < { Those who spend in ease and in hardship, and those who restrain anger and pardon the people—and Allah loves the doers of good. } >