Tafsir of Al-Insan 76:13

(Reclining therein upon the couches) is a circumstantial qualifier (hal) for the pronoun in their recompense (jazahum), and the governing agent is jaza (recompense). This state was singled out for the recompense because it is the most complete state of the one being favored with bliss. The words of the Exalted, "for what they patiently endured," do not contradict this, because the patience occurred in the world, while the state is a consequence in the Hereafter.

It is also said to be an adjective describing Paradise. The pronoun was not made explicit—even though the adjective is applied to something other than the one it refers to (i.e., it was not said "reclining they in it")—because there is no risk of ambiguity, as in the poet's saying: "A people whose glory is heralded by their builders, and you have known the essence of that, [both] Adnan and Qahtan." You know that this is the view of the Kufans, while the Basrans have a response regarding the necessity of making the pronoun explicit in such cases and regarding the [grammatical analysis of the] verse. It is also said that it is permissible for it to be an anticipated circumstantial qualifier (hal muqaddara) derived from the pronoun in sabaru (they endured), but this is not strong.

Al-Ara'ik (couches) is the plural of arika, which is a bed inside a curtained canopy (hajla); if it has no curtain, it is not called an arika. Others say it refers to anything one reclines upon, whether a bed, mattress, or dais. It was named such because it is a place of residence, derived from their saying araka bil-makan arukun, meaning: he resided. The root of aruk is remaining to graze on the arak (a specific tree). It was then used for other forms of residence.

His saying, the Exalted, "they will not see therein a sun, nor a freezing cold," is either a second circumstantial qualifier (hal) from the pronoun or a qualifier for the implied subject in muttaqi'in (reclining). It is also permitted that it be an adjective. The intent is that the atmosphere of Paradise is temperate; there is no heat of a sun that burns, nor severity of cold that causes harm. In the hadith: "The atmosphere of Paradise is temperate (sajasj), neither hot nor cold." By negating the sun, the negation of its necessary consequence is intended as well, according to His saying, the Exalted: "nor a freezing cold (zamharir)." It is as if it were said: "They will not see therein heat nor cold."

It is said that zamharir refers to the moon. It is narrated from Tha'lab that it is in the dialect of Tayy, and he recited: "And a night whose darkness had gathered, I traversed it, and the zamharir (moon) shone." This is not the standard view, as its nature is cold, as has been said, because it falls under the scope of what is prohibited. It has been said that it is evidence that all lights are hot; thus, it is possible that the term is used due to its gleaming, derived from zamhara al-kawkab (the star gleamed). The meaning, according to this view, is that its atmosphere is luminous by its own essence and does not need a sun or moon.

In the hadith: "Paradise is not like this; by the Lord of the Ka'bah, it is a shimmering light, a swaying aromatic plant, and a lofty palace." Furthermore, along with this, a light more intense than its [normal] light may appear therein, as is testified to by authentic reports. In some traditions from Ibn Abbas: "While the people of Paradise are in Paradise, they will see a light like the light of the sun, and the gardens will become bright with it. The people of Paradise will say, 'O Ridwan, what is this, when our Lord has said, "They will not see therein a sun nor a freezing cold"?' Ridwan will reply, 'This is not a sun nor a moon, but Ali and Fatimah—may Allah be pleased with them—have laughed, and the gardens have been illuminated by the light of their teeth.'"