| Al Imran: (142 - 143) Or do you think...

Allah the Exalted, having explained in the previous verse the reasons and effective causes behind the shifting fortunes of days, mentions in this verse the original cause for that. He said: {Or do you think that you will enter Paradise} without enduring hardships?

In this verse, there are several issues:

• Am is a disjunctive particle (munqati'ah), and its interpretation as such was previously explained in Surah Al-Baqarah.
• Abu Muslim said that {Or do you think} is a prohibition conveyed through an interrogative particle used for reprimand. Its summary is: Do not think you will enter Paradise without Jihad having been carried out by you. This is like His saying: {Alif, Lam, Mim. Do people think that they will be left alone upon saying, "We believe," and that they will not be tried?} (Al-Ankabut: 1-2).
• The discourse begins with the mention of Am, which most often occurs in their speech when doubt exists between two specific alternatives, such as saying: "Did you strike Zayd or 'Amr?" while being certain that a striking occurred to one of them. He said: The Arabs customarily use this type of interrogation for emphasis.
• When He said: {And do not lose heart, nor be grieved} (Al Imran: 139), it is as if He meant: Do you know that what you are commanded to do is so, or do you think you will enter Paradise without striving and patience? This is deemed unlikely because Allah the Exalted had already obligated Jihad before this event, and obligated patience in bearing its hardships, explaining the benefits thereof in both religion and worldly life. Since this is the case, it is far-fetched for a person to attain happiness and Paradise while neglecting this obedience.

• Al-Zajjaj said: If one says, "So-and-so did [a deed]," the response is that he did not do it. If one says, "So-and-so has [done a deed]," the response is that he has not yet done it. This is because when affirmation is emphasized with Qad (already/has), negation is emphasized with the word Lamma (not yet).

• The apparent meaning of the verse indicates that the negation applies to the knowledge itself. However, the intended meaning is the negation of the known thing. The implied statement is: Or do you think that you will enter Paradise while Jihad has not yet been carried out by you?
• The justification is that knowledge is connected to the known thing as it truly is. When this correspondence is established, it is appropriate for each one to stand in place of the other. The full discussion on this point has been previously covered.

Regarding His saying: {And He will know the patient ones}:

• Know that Al-Hasan recited {Wa ya'lamu as-sabireen} with the Jazm (jussive mood), connecting it to {Wa lamma ya'lamu Allah} (And Allah has not yet known).
• The Nasb (accusative case) reading implies the omission of an (that). This Waw (and) is called the Waw of Divergence (Waw as-Sarf), like saying: "Do not eat fish and drink milk," meaning, do not combine them. Similarly here, the meaning is that entering Paradise and abandoning perseverance in Jihad are two things that do not coexist.
• Abu 'Amr recited {Wa ya'lamu} with the Raf' (nominative case), assuming the Waw is for the state (Waw al-Hal), as if saying: "And while you have not striven while being patient."

Know that the essence of the discourse is that the love of the world does not combine with the happiness of the Hereafter. As one increases, the other decreases. This is because worldly happiness is only achieved by the heart's preoccupation with seeking the world, whereas happiness in the Hereafter is only achieved by the heart being empty of everything except Allah and filled with the love of Allah. These two matters cannot coexist. For this secret reason, there is a strong improbability expressed in this verse regarding their combination.

Furthermore, the love of Allah and the love of the Hereafter are not perfected by mere claim. Not everyone who affirms the religion of Allah is truthful. The decisive factor lies in the testing by disliked and beloved things. True love is that which is not diminished by harshness nor increased by fulfillment. If the love remains when the causes of affliction are imposed, it becomes clear that this love was genuine. For this wisdom, He said: {Or do you think that you will enter Paradise} merely by your affirmation of the Messenger before Allah tests you with Jihad and severe trial. And Allah knows best.

| 7 < {And Muhammad is not but a messenger. Messengers have passed on before him. So if he dies or is killed, will you revert to being upon your heels? And whoever reverts upon his heels - never will he harm Allah at all. And Allah will reward the grateful.} > 7 !

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