Tafsir of Fatir 35:33

"Gardens of Eden" is a subject, and its predicate is the statement of the Exalted, "they shall enter them." This is supported by the recitation of al-Jahdari and Harun from ‘Asim: "Jannatin" (Gardens) in the accusative case due to ishtighal (preoccupation), meaning: they shall enter Gardens of Eden, they shall enter them. The possibility of it being in the genitive case as a substitute (badal) for "the good things" is far-fetched, as it involves separating the substitute from that which it replaces with an extraneous element, so no attention should be paid to it.

The plural pronoun refers to those whom We have chosen, or to all three groups [mentioned in the preceding verse]. Al-Zamakhshari said: "That" refers to the outstripping in good deeds. "And Gardens of Eden" is a substitute for the "bounty" which is the outstripping. Since outstripping in good deeds is a cause for obtaining reward, the reward itself was presented as a substitute, establishing the cause in the place of the effect. Then, it was substituted [by Gardens of Eden], and the plural pronoun refers to the one who outstrips, because the intent is towards the genus; thus, the promise was restricted to the last category in adherence to the Mu’tazili doctrine. However, as you have heard, it applies to all three categories, and that is the most apparent interpretation in the noble arrangement [of the Quranic text]. This is to ensure correspondence with the subsequent statement of the Exalted: "And those who disbelieved, for them is the fire of Hell," and to suit the discourse of glorification and specification embedded in His, the Almighty's, statement: "Then We caused to inherit the Book." Otherwise, what glorification is there in that mention after the majority of those who were chosen are placed in the rank of the disbelievers?

It also suits the mention of the "Forgiving" after the state of the wrongdoer and the moderate, and the "Appreciative" after the state of the one who outstrips. The interpretation he [Zamakhshari] mentioned is forced and distant from refined taste. How could it not be the most apparent when the Best of Messengers—to whom this Manifest Book was revealed—has interpreted it as such, as mentioned a moment ago? Many of his noble companions and the stars of guidance among mankind, may the Exalted be pleased with them, held this view. Among those counted in al-Bahr are ‘Umar, ‘Uthman, Ibn Mas‘ud, Abu al-Darda’, Abu Sa‘id, and ‘Aisha, may the Exalted be pleased with them. Sa‘id ibn Mansur and al-Bayhaqi in al-Ba‘th recorded from al-Bara’ ibn ‘Azib that he said after reciting the verse: "I bear witness before the Exalted God that He will enter all of them into Paradise." More than one narrated from Ka‘b that he read the verse up to "weariness," then said: "They have entered it, by the Lord of the Ka‘bah," and in another wording: "All of them are in Paradise; do you not see following it: 'And those who disbelieved, for them is the fire of Hell'?" Yes, if the "wrongdoer to his own soul" is intended to be the disbeliever, then the return of the pronoun to what was mentioned becomes impossible, and it must necessarily return to the one who outstrips and to the moderate, because the intent for both is the genus. However, it should not be intended after those reports.

Zirr ibn Hubaysh and al-Zuhri recited it as "Jannat ‘Adn" (singular) in the nominative case. Abu ‘Amr recited "yudkhalunaha" (they shall be entered into it) in the passive voice, and it is reported from Ibn Kathir. His statement: "They will be adorned therein" is a second predicate for "Gardens," or a state (hal) that is anticipated. It is said that due to its imminent occurrence after entering, it is considered as if it is concurrent. It was recited as "yuhallawna" with a fathah on the ya, a sukun on the ha, and a light lam, from "huliyat al-mar'atu" (the woman was adorned), so she is "haliyah" when she wears ornaments. It is said a neck is "hal" when ornaments are upon it.

"With bracelets" — plural of siwar (bracelet), as in al-Irshad. In al-Qamus, the siwar—like kitab or ghurab—is a bracelet, and its plural is aswirah, asawir, asawirah, suwar, and suwwar. Applying the plural to the plural of the plural is frequent, so there is no contradiction. The siwar of a woman is an Arabized word, as al-Raghib said, and its origin is dastwareh. The "min" (from) is for partitivity, meaning: they will be adorned with some bracelets, as if it is a part that has distinction and superiority over the other parts. It is permitted that it be for exposition (bayaniyyah), as the mention of adornment hints at the unspecified ornament. It is also said it is extra (za'idah), based on the view of al-Akhfash regarding the permissibility of its addition in positive sentences. It is also said it is an adjective for an omitted object of "yuhallawna," meaning they will be worn.

"Of gold" — "min" is for exposition. "And pearls" — is a conjunction to the place of "min asawir" (from bracelets), meaning: they will be adorned therein with pearls. Al-Tirmidhi and al-Hakim (who authenticated it), and al-Bayhaqi in al-Ba‘th narrated from Abu Sa‘id al-Khudri that the Prophet (peace be upon him) recited the verse and said: "Upon them are crowns; the lowest pearl among them would illuminate what is between the East and the West." It is said it is a conjunction to the omitted object, or accusative due to an implied verb indicated by "yuhallawna," meaning: and they will be given pearls. A group of the seven [qurra’] read "wa lu'lu'in" (with pearls) in the genitive case, as a conjunction to "dhahab" (gold), meaning: they will be adorned therein with some bracelets made of a combination of gold and pearls, by stringing beads of gold with beads of pearls, and a bracelet is made from that, as is customary today in our lands, or by inlaying the gold with pearls as one inlays with certain stones. It is said: it means of gold in the clarity of pearls—but there is what there is in that interpretation regarding its murkiness.

Perhaps he who says there is no resemblance between the gold and pearls of the world and the gold and pearls of the Hereafter, except in name, does not commit to the arrangement [of gold and pearls as a single unit] nor to the inlaying, as is not hidden. It was also recited "lu'lu'an" with the lightening of the first hamzah.

"And their garment therein is silk" — meaning pure silk, as in Majma‘ al-Bayan. Al-Raghib said: it is the finest of garments. The change in style—where it did not say "and they will wear silk therein"—is said to be to indicate that the existence of the garment for them is a confirmed matter, independent of being clarified, as it is impossible for them to be unclothed. What needs clarification is what their garment is, unlike bracelets and pearls, for they are not essential requirements; thus, equality between wives is not required regarding them. Therefore, the clarification of their adornment was made essentially exclusive. Perhaps this is the motive for placing the adornment before the clarification of the state of the garment. It is said: that is to indicate that silk is their customary clothing, while maintaining the rhythm of the verse-endings. And this is not very strong.