Surah Al 'Imran: (15) Say, "Shall I inform you of something better than that?"...

Issues in the Verse:

• Ibn 'Amir, 'Asim, Hamzah, and Al-Kisai' read it with two hamzas: {أُؤَنبِئُكُم} (A-u-nbi'ukum).
• The narration regarding Nafi' and Abu 'Amr differs (regarding the pronunciation/simplification of the two hamzas).

There are three possible interpretations for what the question relates to:

1. The meaning is: "Shall I inform you of something better than that [the worldly pleasures mentioned previously]?" Then, a new sentence begins: "For those who feared [God] are, with their Lord, such and such..."
2. The meaning is: "Shall I inform you of something better than that for those who feared [God]?" Then, a new sentence begins: "Gardens beneath which rivers flow..."
3. The meaning is: "Shall I inform you of something better than that for those who feared [God] with their Lord?" Then, a new sentence begins: "Gardens beneath which rivers flow..."

There are several perspectives on the connection of this verse:

1. Since Allah mentioned, "And Allah has with Him the best of returns" (Al 'Imran: 14), this verse clarifies that this return (Ma'ab), while inherently good, is better and superior to this worldly life. Thus, He says, "Say, 'Shall I inform you of something better than that?'"
2. Since Allah enumerated the blessings of this world, this verse shows that the benefits of the Hereafter are better than them, as stated in another verse: "And the Hereafter is better and more enduring" (Al-A'la: 17).
3. It is as if Allah is indicating that although your affairs in this world may be good and orderly, your affairs in the Hereafter are better and superior. The purpose is for the servant to know that just as the world is more pleasant, wider, and more spacious than the womb, so too is the Hereafter more pleasant, wider, and more spacious than the world.

We assert that the blessings of the Hereafter are better than the blessings of this world because:

• The blessings of this world are mixed with harm, whereas the blessings of the Hereafter are entirely free from any admixture of harm.
• Furthermore, the blessings of this world are inevitably temporary, while the blessings of the Hereafter are inevitably everlasting.

Regarding the phrase "For those who feared [God]" (لِلَّذِينَ اتَّقَوْا):

We have already explained what Taqwa (piety/fear of God) is in the exegesis of "A guidance for the God-fearing" (Al-Baqarah: 2). In summary, a person is not considered pious unless they perform obligatory duties and abstain from prohibitions.

Some of our colleagues stated that Taqwa specifically means avoiding Shirk (polytheism). This is because, in the terminology of the Quran, Taqwa has become specialized to mean Iman (faith), as seen in the verse: "And He held them to the word of righteousness (Taqwa)" (Al-Fath: 26). The literal meaning also supports this, as avoiding Shirk is more general than avoiding all prohibitions or avoiding some prohibitions. Since the essence of a shared attribute does not necessitate the essence of distinction, the reality and essence of Taqwa are achieved upon avoiding Shirk. The Quranic usage aligns with this, so it must be interpreted accordingly. Therefore, the phrase "For those who feared [God]" applies to everyone who guards against disbelief in Allah.

Regarding the phrase "For those who feared [God] with their Lord" (لِلَّذِينَ اتَّقَوْا عِندَ رَبِّهِم):

There are two possibilities:

1. This phrase describes the "better thing" (the reward). The structure is: "Shall I inform you of a better thing than that, which is with their Lord for those who feared [God]?"
2. This phrase describes "those who feared [God]". The structure is: "For those who feared [God] with their Lord [is something better than that from the worldly benefits]." This indicates that this great reward is only attained by those who are pious in the sight of Allah. Thus, the hypocrite is excluded, and the believer (in Allah's knowledge) is included.

As for "Gardens" (جَنَّات):

The implied meaning is: "It is Gardens." Some recited it with the genitive case (جَنَّاتٍ) as an apposition (Badal) to "better thing" (بِخَيْرٍ).

Know that the phrase "Gardens beneath which rivers flow" describes the pleasantness of Paradise, encompassing all the blessings within it: food, drink, clothing, furnishings, and scenery. In short, Paradise contains everything desired, as Allah says: "In them is whatever the souls desire and what the eyes find delight in" (Az-Zukhruf: 71).

Then He said: "Abiding eternally therein" (خَالِدِينَ فِيهَا), meaning those blessings are permanent.

Then He said: "And purified spouses, and pleasure from Allah" (وَأَزْوَاجٍ مُّطَهَّرَةٍ وَرِضْوَانٌ مِّنَ اللَّهِ).

We have previously discussed the subtleties of this when interpreting the verse in Surah Al-Baqarah: "And they will have therein purified spouses" (Al-Baqarah: 25). The definitive view is that no blessing, no matter how great, is complete without spouses with whom true intimacy is achieved.

He then described these spouses with a single, comprehensive attribute covering every desired quality: "Purified" (مُّطَهَّرَةٍ). This includes:

• Purity from menstruation, post-natal bleeding, and all other states women experience in this world that naturally cause aversion.
• Purity from blameworthy character traits, ugliness, and physical disfigurement.
• Purity from bad companionship/conduct.

Then Allah said: "And pleasure from Allah" (وَرِضْوَانٌ مِّنَ اللَّهِ). This involves two issues:

'Asim recited it with a Dammah on the Ra' (رِضْوَان), while the rest recited it with a Kasrah (رِضْوَان). The Dammah is a dialect of Qays and Tamim. Al-Farra' stated that one says Rada (with Fathah) and Ridwan (with Kasrah), similar to how one says Al-Hirmaan and Al-Qurbaan (with Kasrah) versus At-Tughyaan and Ar-Ruhjaan (with Dammah).

The theologians (Mutakallimun) stated that reward has two components:

1. Benefit (Manfa'ah): Which we have already mentioned (the Gardens, spouses, etc.).
2. Exaltation/Honoring (Ta'dheem): Which is meant by Ridwan (Pleasure/Contentment). Knowing, amidst this established bliss, that Allah is pleased with them, praises them, and commends them, adds more joy than those material benefits.

The philosophers (Hukama') stated that the Gardens (with their contents) refer to the corporeal Paradise (Jannah al-Jismāniyyah), while Ridwan refers to the spiritual Paradise (Jannah ar-Rūhāniyyah). The highest station is the spiritual Paradise, which is the manifestation of the light of Allah's Majesty in the servant's spirit and the servant's immersion in knowing Him. In the initial stages of this station, the servant becomes pleased with Allah, and in the final stage, they become one with whom Allah is pleased (i.e., "pleased and pleasing" - Al-Fajr: 28).

A similar verse is Allah's statement: "Allah has promised the believing men and believing women Gardens beneath which rivers flow, wherein they will abide eternally, and pleasant dwellings in Gardens of Eden. But approval from Allah is greater..." (At-Tawbah: 72).

Then He said: "And Allah is Seeing of His servants" (وَاللَّهُ بَصِيرٌ بِالْعِبَادِ).

This means He is fully aware of their welfare. Therefore, they must be content with what He has chosen for them—the bliss of the Hereafter—and disdain what He has distanced them from—the matters of this world.

{Those who say, "Our Lord, indeed we have believed, so forgive us our sins and protect us from the punishment of the Fire."}