Tafsir of Al Imran 3:133

In the codices of the people of Medina and Syria, it is written sāriʿū (hasten) without the wāw. The rest read it with the wāw, which is supported by the readings of Ubayy and ʿAbd Allāh, as well as the reading sābiqū (compete). The meaning of hastening to forgiveness and Paradise is to apply oneself to that through which they are attained.

"Its width is the heavens and the earth" Meaning: its width is like the width of the heavens and the earth, similar to His saying: "Its width is like the width of the heaven and the earth." The intent is to describe its vastness and expanse, so it is likened to the most expansive and vast thing known to people among His creation. The "width" is specified because, by custom, it is less than the length, serving as an exaggeration (hyperbole), similar to His saying: "Their linings are of brocade" (Al-Raḥmān: 54). Ibn ʿAbbās (may Allah be pleased with him) said: "Like the seven heavens and seven earths, if they were joined one to another."

"In ease and hardship" In times of prosperity and comfort, and in times of distress and difficulty. They do not fail to spend in both states whatever they are able, whether much or little. It is narrated of some of the predecessors that one might give an onion in charity, and from ʿĀʾishah (may Allah be pleased with her) that she gave a grape as charity. Or, it means in all circumstances, for no state is devoid of joy or harm; neither a state of happiness and delight nor a state of trial and affliction prevents them from doing good. It is the same to them whether one of them is at a wedding or in prison; he does not abandon benevolence.

He began by mentioning spending because it is the most difficult thing for the soul and the greatest indicator of sincerity. At that time, it was the greatest of deeds due to the need for it in struggling against the enemy and supporting the poor among the Muslims.

"And who restrain anger" Kaẓm is like the qirbah (water skin) when it is filled and its mouth is tied shut. Kaẓama the camel means it does not ruminate. From this comes "restraining anger," which is to hold back what is in one's soul through patience without showing any trace of it. The Prophet (peace be upon him) said: "Whoever restrains his anger while he is able to execute it, Allah will fill his heart with security and faith." ʿĀʾishah (may Allah be pleased with her) said, when a servant angered her: "How excellent is piety; it has left no cure for one who is angry."

"And who pardon the people" If someone commits an offense against them, they do not hold them accountable. It is narrated: "A caller will call out on the Day of Resurrection: 'Where are those whose rewards are upon Allah? None shall stand except those who pardoned.'" Sufyān ibn ʿUyaynah narrated this to Al-Rashīd when he was angry at a man, and he released him. The Prophet (peace be upon him) said: "These are few in my nation, except those whom Allah protects, though they were many in the nations that passed before."

"And Allah loves the doers of good" The lām (in al-muḥsinīn) may be for the genus, thus encompassing every doer of good, with those mentioned falling under it. Or, it may be for reference, pointing to those mentioned.

"And those who..." This is a conjunction to "the righteous," meaning: [Paradise] is prepared for the righteous and for those who repent. His saying "And those" is a reference to both groups. It is also possible that "And those" is the subject, and "those" (ulāʾika) is the predicate.

"An immorality" An act of excessive ugliness.

"Or wronged themselves" Or committed any sin for which they are held accountable. It is said that "immorality" is adultery, and "wronging oneself" is anything less than that, such as kissing or touching. Others say "immorality" is a major sin, and "wronging oneself" is a minor one.

"Remembered Allah" They remembered His punishment, His warning, His prohibition, or His great right and majesty, which necessitates fear and modesty before Him.

"And sought forgiveness for their sins" They repented from them due to their ugliness, being remorseful and resolute.

"And who forgives sins except Allah?" This describes His essence as having vast mercy and near forgiveness. It implies that the one who repents from a sin is like one who has no sin, that there is no refuge for the sinners except His grace and generosity, and that His justice necessitates forgiveness for the repentant. For when a servant comes in apology and dissociation [from the sin] with the utmost of his ability, pardon and overlooking become mandatory [by His promise]. This brings comfort to the souls of the servants, stimulates repentance, encourages it, and deters from despair and despondency. Even if sins are great, His pardon is greater and His generosity is more magnificent. The meaning is that He alone possesses the means of forgiveness. This is a parenthetical sentence between the conjoined elements.

"And do not persist" They do not remain upon their ugly deed without seeking forgiveness. The Prophet (peace be upon him) said: "He has not persisted who seeks forgiveness, even if he returns to it seventy times a day." It is also narrated: "There is no major sin with seeking forgiveness, and no minor sin with persistence."

"While they know" This is a state describing the act of persistence, and the particle of negation applies to both. The meaning is: they are not among those who persist in sins while knowing their ugliness, the prohibition against them, and the warning regarding them; for one who does not know the ugliness of an ugly act might be excused.

In these verses is a decisive clarification that those who believe are of three classes: the righteous, the repentant, and the persistent. Paradise is for the righteous and the repentant among them, not for the persistent. Whoever disagrees with this has contradicted his own intellect and opposed his Lord.

"The reward of the workers" This follows His saying "their reward" (Al-Imran: 87), as they have the same meaning. He varied the expressions to increase the warning that this is a reward obligatory upon a deed and a wage deserved for it, not as the falsifiers claim. It is narrated that Allah revealed to Moses: "How little shame has he who hopes for My Paradise without a deed? How shall I be generous with My mercy to one who is stingy with My obedience?"

Shahr ibn Ḥawshab said: "Seeking Paradise without a deed is a sin among sins, waiting for intercession without a cause is a type of delusion, and hoping for mercy from One who is not obeyed is foolishness and ignorance." Al-Ḥasan (may Allah be pleased with him) said: "Allah will say on the Day of Resurrection: 'Cross the Bridge by My pardon, enter Paradise by My mercy, and divide it by your deeds.'" Rābiʿah al-ʿAdawiyyah (may Allah be pleased with her) used to recite: You hope for salvation but do not tread its paths; Indeed, the ship does not sail upon dry land.

The object of praise is omitted; the estimation is: "And excellent is the reward of the workers, that [which is mentioned]," meaning forgiveness and the Gardens.

"Sunan (ways/laws) have passed before you" He means what Allah has ordained regarding the nations who denied [the truth] through His events [of punishment], as in His saying: "And they killed them with a killing—the way of Allah with those who passed before" (Al-Aḥzāb: 61), and "Then they will not find for themselves a protector or a helper" (Al-Fatḥ: 2), and "The way of Allah which has passed before" (Al-Fatḥ: 23).