{أولئك يجزون الغرفة...}

"Those" is a demonstrative pronoun referring to those described by what was detailed in the relative clauses, by virtue of their being characterized by them. It contains an indication that they are distinct and are arranged, by reason of these qualities, in the ranks of observable matters. The remoteness implied in the demonstrative particle is intended to signify the loftiness of their station in excellence. It is the subject, and its predicate is the sentence of His saying, the Almighty: "They are rewarded with the chamber [al-ghurfa]." The sentence, most likely, is a parenthetical statement having no grammatical place, clarifying the eternal happiness they possess in the Hereafter, following the description of the sublime deeds they performed in this world.

"The chamber" [al-ghurfa] is the high degree among dwellings; it is every elevated, high structure. It has been interpreted here, according to what is narrated from Ibn Abbas, as houses of chrysolite, pearls, and rubies. Al-Hakim al-Tirmidhi recorded in Nawadir al-Usul, from Sahl bin Sa’d, from the Prophet (peace be upon him) that he said regarding it: "There are houses in it of red ruby, green chrysolite, or white pearl; they have no cracks or flaws." It is also said that it is the highest of the dwellings of Paradise, and the aforementioned report does not preclude this, as it is possible that the chambers described therein are located there. It is narrated from al-Dahhak that it is Paradise itself, and others said it is the seventh heaven. Regarding its interpretation as a plural—and it is supported by the saying of the Almighty: "And they will be secure in the chambers [al-ghurafat]"—it has been recited as "in the chamber" [al-ghurfa] while intending the genus, which applies to the plural, as you have just heard. Al-Tibi stated that the preference for the plural there is because it was predicated upon faith and righteous deeds, and there is no doubt that people differ in those; thus, the rewards differ accordingly. Here, however, it is predicated upon the collection of perfect attributes; therefore, the singular was used as an indication that these chambers do not differ.

"For what they patiently endured [bima sabaru]"—that is, because of their patience, with the ba being for causation and ma being a particle for the masdar (source form). It is also said that it is for substitution, as in His saying: "Would that I had a people in their place [bi-him] who, when they ride, launch a raid as horsemen and riders," meaning: in place of their patience. The object of patience was not mentioned so that it might encompass everything that preceded of their worship—whether acts of commission, omission, or other types of devotion—as all are subsumed within it; for patience is either against sins, upon acts of obedience, or for the sake of Allah, the Blessed and Exalted, which is higher than the two. From this, one knows the reason for preferring "they patiently endured" over "they acted."

"And they will be met therein with greetings and peace [tahiyyatan wa salaman]"—that is, the angels will greet them with peace and pray for them for longevity and safety from afflictions, or they will greet one another and pray for each other with that. The intent behind this supplication is honor, the casting of joy, and companionship; otherwise, it is already realized for them. They are granted endurance and eternity along with safety from every affliction, for there is no supplication in reality there.

Talha, Muhammad al-Yamani, and the people of Kufa—except for Hafs—read "they will be met" [yulaqqawna] with an open ya, a quiescent lam, and a light qaf.