Tafsir of Ash-Shura 42:22

(You will see the wrongdoers): An independent sentence serving as an explanation for what precedes it. The address is directed to everyone for whom the vision is possible, aiming for hyperbole regarding the wretchedness of their state. That is: O you to whom it is possible to see the wrongdoers on the Day of Resurrection, (apprehensive), meaning: fearing with intense fear (of what they have earned) in the world, in terms of sins. It is said that the speech is based on the estimation of an omitted noun; and (from) relates to the apprehension—meaning: apprehensive of the consequence of what they have earned.

(And it)—that is, the consequence—(is falling upon them), meaning: obtaining them, reaching them. Some have chosen that there is no omission and that "from" is causal, as it is more inclusive in the threat, and the sentence is an objection to indicate that their apprehension will not benefit them. The preference for (falling) over "will fall," even though the meaning refers to the future, is because fear is only of that which is expected—unlike grief—to indicate its certainty and that it is inevitable. It is also permissible for it to be a circumstantial qualifier (hal) from the pronoun in "apprehensive," and the apparent sense of what you have heard is that it is a prospective circumstantial qualifier.

(And those who believed and did righteous deeds are in the meadows of the Gardens): That is, established in the most pleasant and pure sections thereof. Al-Raghib said: They are its beauties and delights. The root of rawda (meadow) is a stagnant pool of water and greenery. The most common linguistic form in its plural "waw" is quiescence, as in manzila (station). The dialect of Hudhayl permits its opening; they say rawadāt, treating the weak letter like a sound letter, similar to jafanāt. As far as we know, no one has recited it according to their dialect.

(They will have what they wish for with their Lord): Meaning, whatever they desire of the various delights is attained for them with their Lord. The prepositional phrase is connected to the connector of the genitive phrase that constitutes the predicate of "what," or to "have." Jar Allah [Al-Zamakhshari] chose the latter and denied that it could be connected to "wish for," even though that is the apparent grammatical reading. The author of Al-Kashf clarified this by stating that this is discourse in the context of hyperbole regarding the description of the permanent bliss in which the people of Paradise will be. Thus, it is conveyed that they are in the purest place in Paradise and the most pleasant residence by His saying: (in the meadows of the Gardens), because the meadow of Paradise is its purest place, especially since the annexation (idafa) in this context signals its distinction in honor and pleasantness. Following this with His saying: (they will have what they wish) adds further information, and then it is conveyed that they have what they desire from their Lord. It is not hidden that if you say, "I have with so-and-so what I wish," it is more eloquent in the attainment of all your demands from him than if you said, "I have what I wish with so-and-so" in relation to the requester and the one from whom the request is made.

As for the first, it conveys that everything you wish for is present and granted to you by him, whereas the second only conveys that what you wish for is present with him, and it is granted—either from him or someone else. As for the second aspect, it is because you have described him as granting all intended objects, whereas in the second, you have described him as having what you wish, whether from him or another. Furthermore, the first contains hyperbole in confirming and establishing that, just as you say: "I have with you and before you such-and-such." Thus, Allah—exalted is His affair—has informed that this is a right for them, established and decreed by the grace of His bounty, Glory be to Him, which is not the case in the second.

He then said: Perhaps the most appropriate interpretation is to make (with their Lord) a second predicate, meaning: "Those who believe and do righteous deeds are with their Lord in the meadows of the Gardens; they have therein what they wish." The delay of "what they wish" is for the sake of hyperbole in ascending from the lower to the higher, and also to observe the order of existence; for the visitor and guest first settles in the purest place, then what he desires is brought before him. The foundation of all this is that the master of the house favors him with closeness and honor. If it were made a circumstantial qualifier for the doer of "wish" or for the genitive pronoun in (to them), it would also convey this meaning, but it would fall short of what we have favored. It is brought as an extra, while it is intended in itself as a main component. By my life, what he favored is beautiful in meaning, yet it is further in wording than what Jar Allah favored. It is not hidden from you which is more appropriate for the Revelation.

In the report from Abu Zabya, he said: "A company of the people of Paradise will be shaded by a cloud, and it will say: 'What shall I rain upon you?' And no one among the people will make a request but it will rain upon him, until one of them will say: 'Rain upon us young, full-breasted companions (kawa'ib) of equal age.'"

(That): A reference to what was mentioned of the state of the believers, and what it contains of the sense of distance is to signal the high rank of that which is referred to, (is the great bounty).

(Which no one can estimate, nor reach its end, and in comparison to which, what others have in the world is insignificant.)