Fāṭir: (33) Gardens of Eternity, they shall enter them...

Then He said: {Gardens of Eternity, they shall enter them, adorned therein with bracelets of gold and pearls, and their garments therein shall be silk.}

Regarding those who enter, there are three interpretations:

1. They are the three categories of believers: the wrongdoer (oppressor), the moderate, and the foremost.
2. They are those who recite the Book of Allah.
3. They are the foremost (the ones who race to good deeds). This is considered the strongest view because their mention follows immediately, and the honor bestowed upon them—{they shall be adorned}—implies that the honored one is the foremost.

Based on this last interpretation (that they are the foremost), there are several points of discussion:

First: The precedence of the subject (فاعل) over the object (مفعول) and the deferral of the object aligns with the order of meaning when the object is substantial, like in {Allah created the heavens} or when one says, "Zayd built the wall." Allah exists before everything, then His action (creation) occurs, resulting in the object (the heavens). Similarly, Zayd exists before the building, and the wall is the result of his building.

However, if the object is not substantial, like in "Zayd entered the house" or "He struck 'Amr," the house is not truly the object of entering; rather, it is an action realized in relation to the house. Likewise, 'Amr is an action of Zayd that relates to him, so it is called an object, even though this sequence is not strictly followed.

The principle is to place the subject before the object. This is why a previously mentioned object is brought back with a pronoun after the verb, such as saying, "‘Amr, Zayd struck him" (عمرا ضربه زيد), placing the pronoun ('him') after the verb, referring back to the object. If this structure were always used, the discourse would become lengthy, and a wise person would only choose it for a specific benefit.

What, then, is the benefit of mentioning the Gardens first, before the action of entering, and then referring back to them with the pronoun in {they shall enter them}? What is the difference between this and saying, "They shall enter them, the Gardens of Eternity" (يدخلونها جنات عدن)?

We say: When the listener knows that there is a place of entry and an act of entering, but does not know the specific place, if he is told, "You are entering," his heart remains suspended, wondering which entrance it is. But if he is told, "You shall enter the house of Zayd," by mentioning the house, he knows his entrance point. Combined with his prior knowledge that there is an act of entering, he knows the entry itself, and no hesitation remains. This is especially true for Paradise and Hell, as the places of entry for the dwellers are vastly different.

Second: The statement {they shall be adorned therein} indicates the immediacy of their entry. If the adorning were to happen outside, it would imply a delay in entering. Thus, He said, {they shall enter them}, and their adorning occurs within it.

Third: The use of {from bracelets} (من أساور) uses the plural of the plural (جمع الجمع), as asāwir (bracelets) is the plural of siwār (bracelet). However, {and their garments therein shall be silk} does not follow this pattern. This is because an abundance of garments suggests a need (to ward off cold or otherwise), whereas an abundance of adornment only indicates wealth.

Fourth: Bracelets are mentioned among the various types of adornments in many places, such as {and they were adorned with bracelets of silver}. This is because adornment has two meanings:

1. It shows that the wearer is not engaged in menial tasks, as adorning oneself does not happen during cooking or washing.
2. It shows self-sufficiency and capability regarding things. This is because adornment is either with pearls and jewels or with gold and silver. Adorning with jewels and pearls indicates that the wearer is not incapable of reaching great things when needed, as they are capable of obtaining rare items not out of necessity. Adorning with gold and silver indicates that the person is not in fundamental need, otherwise, the gold and silver would be spent to meet that need.

Knowing this, we say that bracelets are worn on the hands, and most actions are performed by the hands (for grasping/seizing). Therefore, when the hands are adorned with bracelets, it signifies leisure and freedom from labor. The mention of gold and pearls points to the two main categories from which adornments are made.

< { And they will say, "Praise be to Allah, who has taken away from us grief. Indeed, our Lord is Forgiving and Appreciative." } >

Then the Almighty said: {And they will say, "Praise be to Allah, who has taken away from us grief. Indeed, our Lord is Forgiving and Appreciative."}