| Al 'Imran: (171) They give glad tidings of a favor from Allah...

And in this [verse] there are several issues:

It is explained that just as they give glad tidings concerning those who have not yet joined them (in paradise), they also give glad tidings for themselves regarding the blessings they have been granted.

The word {يستبشرون} (give glad tidings) is repeated because the first instance referred to the state of those who preceded them (their brethren), while the second instance refers specifically to their own state.

If one asks: Is this not a repetition, since joy (farah) is essentially the same as giving glad tidings (istibshār)?

We reply: There are two answers:

1. Istibshār is perfect joy (al-farah al-tāmm), so repetition is not necessarily implied.
2. Perhaps the meaning is that they experience joy in the present moment (al-ḥāl), while the istibshār refers to the great reward they know they will receive in the Hereafter.

Al-Ni'mah (the favor) refers to the promised reward, and Al-Faḍl (the bounty) refers to the supererogatory grace and excess given by Allah.

This verse indicates that their glad tidings concerning the happiness of their brethren are more complete than their glad tidings concerning their own happiness. This is because the first mention of glad tidings in the verse concerns their brethren. This serves as a reminder from Allah that a person's joy over the well-being of his brethren and dependents must be more complete and perfect than his joy over his own well-being.

Then He said: {وأن الله لا يضيع أجر المؤمنين} (And that Allah does not allow to be lost the reward of the believers). And in this, there are several issues:

Al-Kisā’ī recited {وأنَّ الله} (with a kasra on the alif) as a new, independent clause (isti’nāf). The rest of the reciters read it with a fatḥa on the alif ({وَأَنَّ الله}), meaning: "and that Allah..."

The structure with the fatḥa implies: They give glad tidings of a favor from Allah and bounty, and that Allah does not allow the reward of the believers to be lost.

The reading with the kasra (new clause) is considered more complete and perfect because, under that reading, the glad tidings are solely focused on the favor and mercy of Allah. Under the second reading (with fatḥa), the glad tidings include both the favor/mercy and the seeking/expectation of the reward. Undoubtedly, the first state (focusing only on Allah's grace) is more perfect, as the servant being occupied with seeking Allah is superior to being occupied with seeking the reward for his deeds.

The purpose of the verse is to clarify that what was mentioned previously—the conveyance of great reward and joy to the martyrs—is not a ruling specific only to them. Rather, every believer deserves a share of the reward and recompense, and Allah, the Glorified, will convey that reward to them and will absolutely not allow it to be lost.

This verse, in our view, indicates the forgiveness of sinful practitioners of prayer (fussāq ahl al-ṣalāh). This is because, by virtue of their faith (īmān), they have earned Paradise. If they were to remain eternally in the Fire due to their sinfulness, the reward for their faith would never reach them, meaning the reward of the believers would be lost, which contradicts this verse.