And when He clarified that this world is an illusion and a mirage to turn the complete ones among the servants away from it due to its lowliness and meanness, and that the Hereafter is permanence and perfection so that they may desire it with the utmost desire and long for its perfection, honor, and majesty, this resulted in His saying, the Exalted: ﴿Race﴾ meaning do in striving for it with righteous deeds the true striving of one who races someone. He strives and exerts himself to the utmost in surpassing him. However, perhaps his companion is slow, so he moves slowly. As for rushing, it can only be with the effort of the self from both sides along with speed in the known. Thus, the verse of Al-Imran commanding to hasten is more specific than that of racing, as it is more eloquent for it encourages detachment from the self, wealth, and all worldly gains fundamentally and essentially. For this reason, its paradise is for the pious who are described. As for this one, it is in the context of confirmation, which is detachment from excess wealth, and for this reason, it is [His Paradise] for those who have believed.

And when the standing is great, and man - even with that effort - is weak, he can only be encompassed by forgiveness, whether it is from the earlier or later ones among the righteous and the close ones. He alerted to this by His saying regarding the earlier ones; ﴿to forgiveness﴾ meaning a covering for your sins, both in essence and effect ﴿from your Lord﴾ meaning the One who is good to you by nurturing you and developing you after creation through various means, by your doing the means of that by obeying His commands, glorified is He, and avoiding His prohibitions. And when the intended purpose of forgiveness is what results from it, He said: ﴿and a garden﴾ meaning a garden that is vast due to the greatness of its trees and the flow of its rivers, such that it covers its interior. And when that cannot be complete except with spaciousness, He said: ﴿its width﴾ meaning what do you think of its length. And when the context is as it has been clarified to be devoid of excess wealth only, because what is promised is less than what is in the family of 'Imran, He specified it and stated the width, saying: ﴿like the width of the heavens and the earth﴾ meaning if some of it were connected to some of it, and the verse regarding the family of 'Imran allows for length, and all of the heavens and the earth in their state, and it is possible that this is on the condition that each one of them is measured and the head of each measure is connected to the head of the other, and all of the measures extend to their end like a shoelace. And this verse appears to indicate a single width and a single earth ﴿prepared﴾ meaning this garden that is promised has been made ready and its matter has been completed with the easiest of matters ﴿for those who believe﴾ meaning those who have established this truth, and they are from this nation, establishing it without doubt, even if it is on the slightest of faces, so they were from the earlier ones. And this indicates that the garden exists now in many verses, and that faith is sufficient in deserving it, and the hadiths of intercession support that ﴿by Allah﴾ meaning the One who has all greatness for His essence, being sincere to Him in faith ﴿and His messengers﴾ so they did not differentiate between any one of them. So this garden is not mentioned in the family of 'Imran, and if it is said that the heavens here refer to the genus, due to the context being in it the truthful ones and the martyrs, it has conveyed that by explicitly stating the plural and not explicitly stating the width, due to it being in a context where it has explicitly stated jihad. And the divine tradition has been established in honoring the fighters due to the severity of the danger in the matter of the self and the difficulty of departing from it and from all that is familiar.

And when what has been mentioned of the promise of forgiveness and Paradise is great, especially for one who believes, even if his faith is at the highest levels and with the detachment from all deeds, He magnifies it by His saying in response to those who impose upon Him, glorified and exalted is He, anything of reward or punishment: ﴿That﴾ meaning that great matter indeed ﴿is the favor of Allah﴾ meaning the King who has no equal (p-294), so there is no objection to Him ﴿He gives it to whom He wills﴾. And perhaps the expression in the present tense indicates that this is specific to this nation, which has less deeds and more reward. So when the people of the Book envy them, Allah, the Exalted, says: [Did] I wrong you in anything of your matter? And when they say: No, because the distribution of reward is for all groups according to the condition, He says: That is My favor; I give it to whom I will.

﴿And Allah﴾ meaning while the King is characterized by all attributes of perfection, for Him is all command ﴿the Possessor of great favor﴾ meaning He is exalted beyond what minds can encompass in describing Him.