Tafsir of Al-Baqarah 2:112

(Bala) is a refutation of their claim, and an affirmation of what that claim contained regarding the negation of anyone entering Paradise other than them. The statement that it is a refutation of what was indicated by "Say, bring your proof" (112) — namely, the negation that they possess any proof — is unfounded and lacks evidence.

(Man aslama wajhahu lillah): That is, he has submitted to what Allah Almighty has ordained and decreed, or he has dedicated his entire self to Him, or he has directed his intention toward Him, neither associating anything with Him nor intending anyone other than Him. "The face" is either a metaphor for the essence, specifically mentioned because it is the most noble of limbs and the source of the senses, or it is a metonymy for intention, as one who intends a thing faces toward it.

(Wa huwa muhsin): This is a state (hal) from the pronoun in (aslama); that is, he is in a state of performing goodness in all his deeds. If by the preceding, shirk (polytheism) is intended, the meaning equates to "He believed and did righteous deeds." The Prophet, peace and blessings be upon him, explained Ihsan (excellence) by saying: "To worship Allah as if you see Him, for if you do not see Him, He sees you."

(Falahu ajruhu): That is, what has been promised to him for that, not what he deserves as an obligation, as Al-Zamakhshari stated in observance of the Mu'tazili doctrine. Expressing what was promised as "the reward" is an indication of its strong connection to the deed.

(Inda Rabbihi): (Inda - at/with) is a state from "his reward," and the factor governing it is the sense of stability implied in the phrase. Being attributed to "the Lord" is for the sake of honor. The meaning is that it shall not be lost or diminished. He brought the noun "Lord" added to the pronoun of (man aslama) to manifest increased kindness toward him and to confirm the content of the sentence.

The sentence is the predicate (jawab) for (man) if it is conditional, or its predicate if it is relative (mawsulah); the fa is present because it contains the meaning of a condition. Under both interpretations, the refutation is [achieved] by Bala alone, and what follows is an initiated statement, as if it were said: "When what they claimed is nullified, what is the truth regarding that?"

It is permissible that (man) be relative, acting as the subject of an omitted verb "shall enter," and (Bala) along with what follows it serves as the refutation of their statement. In this case, (falahu ajruhu) would be conjoined to that omitted verb—a conjunction of a nominal sentence to a verbal one, because the first is intended to signify renewal and the second to signify permanence. Al-Sakkaki has stipulated that if two sentences differ in renewal and permanence, the meaning is considered, and they may be conjoined.

(Wa la khawfun alayhim wa la hum yahzanun): The like of this has preceded. The use of plural pronouns in these three instances is in consideration of the meaning of (man), just as the singular pronouns in the preceding instances were in consideration of the wording. The reverse is also permissible in such cases, though it is more eloquent to begin by addressing the wording, then the meaning, due to the precedence of the wording in understanding.