Al 'Imran: (30) The Day You Will Find Every...

Know that this verse is for encouragement (Targhib) and warning (Tarhib), and it completes the preceding discourse.

There are several issues concerning this:

Issue 1: The Grammatical Attachment of "The Day" (Yawm)

They mentioned several possibilities for the word governing Yawm (The Day):

1. Ibn al-Anbari said: Yawm is related to the final destination (al-Masir). The implied meaning is: "To Allah is the return, the Day you find every soul..."
2. The preceding verse: It is governed by the statement, "And Allah warns you of Himself" (in the previous verse), as if it means: "And Allah warns you of Himself on that Day."
3. The statement of power: It is governed by "And Allah is over all things competent" (All-Powerful). Meaning: Allah is competent on that Day when every soul finds what it has done of good presented, and He specified this day, even though other days are equal in Allah's power, to honor the immense status of this Day, like His saying: "Master of the Day of Recompense" (Al-Fatiha: 4).
4. The verb "Wish": It is governed by the verb Tawaddu (wish). The meaning is: Every soul wishes such and such on that Day.
5. An implied verb: It is possible that it is governed by an implied verb, meaning: "And remember the Day you find every soul..."

Issue 2: The Meaning of "Finding" the Deeds

Know that deeds themselves do not remain, nor can they be physically found on the Day of Resurrection. Therefore, interpretation is necessary, and it has two aspects:

1. Finding the Scrolls of Deeds: This is supported by the Almighty's saying: "Indeed, We used to inscribe what you used to do" (Al-Jathiyah: 29), and: "Then He will inform them of what they did. Allah has kept count of it, while they have forgotten it" (Al-Mujadilah: 6).
2. Finding the Recompense of Deeds: The phrase "presented" (muhdaran) can mean that the scrolls of deeds will be presented on the Day of Resurrection. Alternatively, it can mean that the recompense for the deeds will be presented, as in His saying: "And they will find what they did present" (Al-Kahf: 49). In either case, encouragement and warning are established.

Regarding the phrase: "And whatever evil they have done, they will wish that between them and it was a great distance." This involves two issues:

Al-Wahidi said: The most apparent interpretation is that Mā here is equivalent to Alladhi (that which), and ʿamiltu (you have done) is its relative clause, and it is coordinated with the first Mā (referring to good deeds). It cannot be a conditional Mā, because if it were, Tawaddu (wish) would have to be in the accusative or genitive case, but everyone reads it in the nominative case. This proves that Mā here means Alladhi.

If it is asked: Can it be conditional based on 'Abdullah's recitation, Waddat (she wished)? We reply: There is no issue with its validity, but attributing it to the subject and predicate (as a description of the state) is more fitting, as it recounts the state of the disbeliever on that Day, and it aligns better with the famous recitation.

There are two opinions:

1. The opinion of Abu Muslim al-Isfahani: The Wāw is a conjunction (Wāw al-'Atf). The meaning is: They will find what they did of good, and what they did of evil.
   • Regarding the phrase "they will wish that between them and it was a great distance," there are two interpretations:
     • It is an adjective describing the evil: "And whatever evil they have done, which they wish a distance separated them from it."
     • It is a circumstantial clause (Hāl): "The Day they find what they did of evil presented, while they wish distance from it."
2. The second opinion: The Wāw is for resumption (Wāw al-Istināf). Under this view, the verse is not definitive proof regarding the punishment of sinners. This position shows grace and kindness, because the verse explicitly states that good deeds will be "presented" (a promise), but regarding punishment, it only mentions their wish to flee and distance themselves from it. This suggests that the promise (reward) is more likely to occur than the threat (punishment).

Amad means the limit or boundary to which something extends. A parallel is His saying: "He said, 'Oh, I wish there were between me and you the distance of the two horizons [East and West]! What an evil companion!'" (Az-Zukhruf: 38).

Know that the intended meaning of this wishing is clear, whether we interpret Amad as time or space, as the goal is wishing for distance.

Then He said: "And Allah warns you of Himself," which serves to emphasize the warning.

Then He said: "And Allah is full of kindness to His servants (Ra'ūf bi-l-'Ibād)." This has several interpretations:

1. He is kind to them because He warned them of Himself, informed them of His perfect knowledge and power, that He grants respite but does not neglect, encouraged them to earn His mercy, and warned them against deserving His wrath. Al-Hasan said: Part of His kindness to them is warning them of Himself.
2. He is kind to them by granting them respite for repentance, correction, and making amends.
3. Since He mentioned the warning ("And Allah warns you of Himself"), He followed it with the promise ("And Allah is full of kindness to His servants") so that the servant knows that His promise and mercy outweigh His threat and displeasure.
4. The term al-'Ibād (servants) in the Qur'an is often specific. Allah says: "And the servants of the Most Merciful are those who walk upon the earth humbly" (Al-Furqan: 63), and: "A spring from which the servants of Allah drink" (Al-Insan: 6). Thus, the meaning is: Since He mentioned the warning for the disbelievers and the wicked, He followed it by mentioning the promise for the obedient ones, saying: "And Allah is full of kindness to His servants," meaning: just as He takes vengeance on the wicked, He is kind to the obedient and the doers of good.

3 < Say, "If you should love Allah, then follow me, [and] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful." > 3 !