Tafsir of Maryam 19:61

"Gardens of Eden" is a substitute (badal) for "the Garden," specifically a partial substitute (badal al-ba‘d) because the latter encompasses the former as a whole encompasses a part. This is based on the claim that "Gardens of Eden" is a proper name for one of the eight gardens, much like the proper-name status of Banat Ubar.

Others argue that the proper name is actually "the Garden of Eden," but the second part was elevated to represent the whole after the deletion of the first, as is the case in the phrases "the month of Ramadan" and "Ramadan." Thus, the origin was "the gardens of the Garden of Eden." What justifies this substitution is that what is considered the "proper-name status" in the genitive construction is the second term, as if it were transferred as a single unit, as established in its appropriate place in detailed works on grammar. In al-Kashf, it is noted that when naming occurs via a genitive construction (idafa), the second term is treated as having the status of a proper name because the established custom in their speech is to attribute to proper names and titles (kunya). When they attribute to something else, they treat it accordingly—similar to Abu Turab. Do you not see that they do not permit the insertion of the definite article (al-) in Ibn Dayah and Abu Turab, yet they require it in forms like Imru' al-Qays and Ma' al-Sama'? All of this is due to the fact that it does not change its state, just like a proper name.

Evidence for this is also found in its being prevented from declension (mamnu‘ min al-sarf) in Banat Ubar, Abu Qatrah, and Ibn Dayah, among others. Thus, "Gardens of Eden" is definite according to both views: in the first, due to its status as a proper name; in the second, due to the aforementioned genitive construction, even if "Eden" was not originally a proper name or a definite noun, but rather the infinitive (masdar) of ‘adana—he stays in a place—to reside.

Considering "Eden" a proper name for one of the gardens prior to the construction requires the addition in "Garden of Eden" to be an addition of the general to the specific, based on the fact that what comes to mind from "the Garden" is the well-known location, not the trees and the like. Such constructions are not always sound; some are sound, such as "Arak trees" or "the city of Baghdad," while others are ugly, such as "the human Zayd." There is no distinction between them other than linguistic taste, which is not strictly regulated.

It has also been suggested that "Eden" is a proper name for "the ‘adn" (staying/residing), just as Sahar is a proper name for the early morning and Ams (yesterday) for the day prior. The definiteness of "Gardens" through this is also apparent. They only said what they said to validate the substitution, for if the definiteness were not considered, it would necessitate substituting an indefinite noun for a definite one, which, according to the view of those who hold this position, is not permitted unless the indefinite noun is described (adjectivally). This is satisfied here by His saying: "which the Most Gracious has promised His servants."

Abu Hayyan permitted considering "Gardens of Eden" as an indefinite noun meaning "gardens of residence and stability." He said: The claim that ‘Adn is a proper name for the meaning of "residence" requires validation and hearing from the Arabs, in addition to implying a sense of indeclinability (bina'). Likewise, the claim of personal proper-name status here, and the impermissibility of substituting an indefinite for a definite unless described, is something stated by the Basrans; however, they are countered by what is heard (in speech). The view of the Basrans is the permissibility of substitution even if the indefinite noun is not described. Abu ‘Ali stated: This is permissible if there is a benefit in substituting the indefinite that is not derived from the original. Furthermore, the substitution (badal) is not exclusive, as it could be in the accusative case as a form of praise (madh). Similarly, it is not certain that the relative pronoun (allati) is an adjective, as substitution is also possible.

The substitution of the relative pronoun is challenged on the grounds that it is in the position of a derivative (mushtaq), and they have stated that the substitution of a derivative is weak. Perhaps Abu Hayyan does not concede this. Furthermore, he permitted that "Gardens of Eden" be a substitution of the whole (badal al-kull), and likewise permitted it to be an appositive (‘atf bayan). The sentence "they will not be wronged" is, under both views of substitution and apposition, either an interruption or a state (hal).

Al-Hasan, Abu Haywah, ‘Isa ibn ‘Umar, al-A‘mash, and Ahmad ibn Musa (from Abu ‘Amr) recited "Gardens of Eden" in the nominative case (raf‘). Abu Hayyan explained this as being the predicate of an omitted subject—i.e., "Those are Gardens." Others explained it as the subject, with the relative pronoun being the predicate. Al-Hasan ibn Hayy and ‘Ali ibn Salih recited "Garden of Eden" in the accusative (nasb) and singular form; this was also reported from al-A‘mash and is as such in the codex of ‘Abdullah.

Al-Yamani, al-Hasan (in one report), and Ishaq al-Azraq (from Hamzah) recited "Garden of Eden" in the nominative and singular. The referent (‘a'id) of the relative pronoun is omitted—i.e., "the Most Gracious has promised it." Addressing it with the attribute of Mercy is to indicate that its promise and fulfillment are due to the perfection of the vastness of His mercy, the Exalted and Almighty.

The ba' in His saying: "with the unseen (bi-al-ghayb)" is for accompaniment (mulabasa). It is connected to an implied element which is a state of the referent or of "His servants"—i.e., He promised it to them while it is hidden from them, or they are hidden from it, not seeing it. Or, it may be for causality (sababiyya), connected to "promised"—i.e., He promised it to them because of their belief in the unseen and faith in it. It is also said that it connects to "His servants"—meaning those who worship Him in secret.

"That He" (the Most Gracious). It is permitted that the pronoun refers to the situation (al-sha'n). "Was His promise"—meaning what He promised, the Exalted, which is the Gardens, as reported from Ibn Jurayj, or His place of promise, whatever it may be; the aforementioned enters into it primarily, as has been said. It is also permitted to keep "promise" as an infinitive, applied to the aforementioned as an exaggeration.

The expression "was" (kana) is to indicate the certainty of the occurrence—i.e., that was "to come" (61)—meaning it will inevitably come to those to whom it was promised. It is said that "to come" (matiyyan) is a passive participle in the meaning of the active—i.e., imminent. It is also said it is a passive participle from "to be done a favor," meaning that which is considered a favor and kindness was done to him. The promise is taken at its apparent meaning, and its being a passive participle means it is fulfilled, for the execution of a promise after its issuance and establishment is nothing but its fulfillment. That is, His promise to His servants was fulfilled.