جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ لَهُمْ فِيهَا مَا يَشَاءُونَ كَذَلِكَ يَجْزِي اللَّهُ الْمُتَّقِينَ ﴿۳۱﴾ الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ طَيِّبِينَ يَقُولُونَ سَلَامٌ عَلَيْكُمُ ادْخُلُوا الْجَنَّةَ بِمَا كُنْتُمْ تَعْمَلُونَ ﴿۳۲﴾ هَلْ يَنْظُرُونَ إِلَّا أَنْ تَأْتِيَهُمُ الْمَلَائِكَةُ أَوْ يَأْتِيَ أَمْرُ رَبِّكَ كَذَلِكَ فَعَلَ الَّذِينَ مِنْ قَبْلِهِمْ وَمَا ظَلَمَهُمُ اللَّهُ وَلَكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ ﴿۳۳﴾ فَأَصَابَهُمْ سَيِّئَاتُ مَا عَمِلُوا وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ ﴿۳۴﴾ وَقَالَ الَّذِينَ أَشْرَكُوا لَوْ شَاءَ اللَّهُ مَا عَبَدْنَا مِنْ دُونِهِ مِنْ شَيْءٍ نَحْنُ وَلَا آبَاؤُنَا وَلَا حَرَّمْنَا مِنْ دُونِهِ مِنْ شَيْءٍ كَذَلِكَ فَعَلَ الَّذِينَ مِنْ قَبْلِهِمْ فَهَلْ عَلَى الرُّسُلِ إِلَّا الْبَلَاغُ الْمُبِينُ ﴿۳۵﴾

﴾31﴿ Jannaatu 'Adniny yadkhuloonahaa tajree min tahtihal anhaaru lahum feehaa maa yashaaa'oon; kazaalika yajzil laahul muttaqeen
﴾32﴿ Allazeena tatawaf faahumul malaaa'ikatu taiyibeena yaqooloona salaamun 'alai kumud khulul Jannata bimaa kuntum ta'maloon
﴾33﴿ Hal yanzuroona illaaa an taatiyahumul malaaa'ikatu aw yaatiya amru Rabbik; kazaalika fa'alal lazeena min qablihim; wa maa zalamahumul laahu wa laakin kaanoo anfusahum yazlimoon
﴾34﴿ Fa asaabahum saiyi aatu maa 'amiloo wa haaqa bihim maa kaano bihee yastahzi'oon
﴾35﴿ Fa asaabahum saiyi aatu maa 'amiloo wa haaqa bihim maa kaano bihee yastahzi'oon

﴾31﴿ It is the Gardens of Eternity they will enter, beneath which rivers flow. Therein they will have whatever they desire. Thus does Allah reward the righteous
﴾32﴿ These are the ones whose souls the angels take while they are pure (free from shirk). The angels say, 'Peace be upon you. Enter Paradise for what you used to do
﴾33﴿ They await nothing except the coming of the angels (of death) or the command of your Lord. Thus did those before them act. And Allah did not wrong them, but they wronged themselves
﴾34﴿ So the evil consequences of their deeds overtook them, and the punishment they used to ridicule engulfed them
﴾35﴿ And those who associated partners with Allah say, 'If Allah had willed, we would not have worshiped anything other than Him, neither we nor our forefathers, nor would we have forbidden anything without His permission.' Thus did those before them act. So, there is no responsibility upon the messengers except to convey the message clearly

[31] In this verse, there is a detailed glad tiding through the mention of five states. In verse (30), the term "the God-fearing" (متقین) refers to the monotheists. But in this verse, "the God-fearing" refers to the complete monotheists—those who not only believe in the Oneness of Allah but also protect themselves from all other sins.
[32] In this verse, the state of the monotheists at the time of death is mentioned, in contrast to the state of the wrongdoers. The phrase "Enter Paradise" (ادْخُلُوا الْجَنَّةَ) is addressed to their souls on the Day of Resurrection. The phrase "Peace be upon you" (سَلَامٌ عَلَيْكُمُ) is a glad tiding, meaning they are granted safety from all hardships and afflictions.
[33] In this verse, there is a worldly warning directed at the deniers. The meaning is that they do not believe like the God-fearing do; rather, they wait until the angels come to seize their souls or a punishment from Allah the Exalted descends upon them—only then will they believe. However, such belief at that time is not accepted. Thus, their delaying of faith until that moment is metaphorically described as "waiting," though in reality, they are not truly waiting with purpose or intent.
[34] In this verse, the mention of punishment serves as a warning. Similarly, in verse (35) of Surah Az-Zumar, punishment is mentioned. The term "سَيِّئَاتُ" refers to evil consequences or bad recompenses, which come in many forms—hence it is mentioned in the plural form.
[35] From this verse to verse (47) is the second section (باب دوم). First, the argument of the polytheists is mentioned, followed by a refutation of it—this is the main claim of the surah. Then, in verse (36), a brief transmitted (naqlī) argument from all the prophets is presented in response to the polytheists' reasoning. In verse (37), there is consolation. Then, in verses (38–40), there is a warning against denying resurrection and an affirmation of life after death. In verses (41–42), there is encouragement for migration to escape the oppression of tyrants. In verses (43–44), the Prophethood is affirmed, along with a response to the disbelievers’ objections. In verses (45–47), worldly warning is mentioned.
In verse (35), the polytheists' reasoning to justify shirk (polytheism) is mentioned—namely, that it is according to the will of Allah the Exalted. This same claim is mentioned in verse (148) of Surah Al-An'am, and some details of it were previously explained in that surah.
This refers to Divine Will of Creation (مشیت كونيه), which means predestination. Their statement was either based on their own acceptance of Allah's creative decree (مشیت كونيه), or it was an accusation against the believers. They would say: “O believers, you yourselves claim that all things happen by Allah’s decree—so our shirk is also predestined by Allah, and we are therefore not sinners.”
Since they had two types of shirk—one in worship and one in legal matters (like making things lawful or unlawful)—this verse addresses both types. Though this reasoning was in fact rejection and mockery (as indicated in Surah Al-An’am where it is referred to as denial), here it is expressed as action (فعل)—but even here, the intended meaning remains rejection and mockery.
So the conclusion is: Divine Will (مشیت) is of two types:
1. Kawniyyah (كونية) – Creative will (predestination), which relates to matters beyond human choice, such as being born black or white, tall or short, etc. For these, a person may rightly refer to Allah’s predestination.
2. Shar‘iyyah (شرعية) – Legislative will, which relates to human actions where choice and responsibility exist. In this domain, one cannot justify their sinful acts by referring to Allah’s decree—except when such actions are followed by repentance and forgiveness.
For example, if someone commits a wrong and is later forgiven, and then someone blames him, he may refer to Divine decree in a permissible way. The example of this is the argument of Adam (peace be upon him) before Musa (peace be upon him), which falls into this category.