Commentary on Tafsir al-Jalalayn: “Indeed, this” which is mentioned for the people of Paradise “is the great success. For such a thing, let the workers work.” It is said, it is said to them.

Which you mentioned, is it with the feminine ta in your view?
The student: ...

The Shaykh : It appears that omitting it is more correct. “Which is mentioned for the people of Paradise” Now, this which is referred to is what was mentioned of the blessings for the people of Paradise, and among them is the negation of death and torment. The lam is for emphasis, and inna is for emphasis, and huwa is a demonstrative pronoun for separation. Accordingly, this sentence is emphasized by three emphatic elements: inna, the lam, and the demonstrative pronoun for separation. Then, both the subject and the predicate are definite, which indicates that this success is a specific success for the people of Paradise. This specific success is the great success. If asked what success is, we say that success is the attainment of what is desired and the removal of what is disliked. His saying is derived from greatness, because there is no greater success than that. Allah the Exalted said: I remind you that the demonstrative pronoun for separation has three benefits. The first benefit is emphasis, the second benefit is restriction, and the third benefit is distinguishing between the predicate and the attribute. Because if you say, for example, “Zayd the virtuous,” then “the virtuous” could be an attribute or a predicate. But if you say “Zayd is the virtuous,” it is established that it is a predicate, and thereby the distinction between the predicate and the attribute is achieved.
Then He, Glory and Exaltation be to Him, said: For such a thing, which is what was mentioned of the blessings. As for his saying “for such a thing,” some said that “such” (mithl) here is superfluous, meaning “for this, let him work.” It was said, rather, it is not superfluous but original, and that “such” is used for magnification and exaggeration. If a person is asked to work for such a thing, what about the thing itself? It is clear. They say that the similar is attached to its counterpart, just as the compared thing is attached to the thing it is compared to. The rank of the thing it is compared to is higher than the rank of the compared thing. The counterpart for which it is said “this is like this” is higher than its equivalent, because if you say “this is like this,” you have attached the first to the second. The first in the sentence is attached to the second. So if it is said “for such a thing,” and a person is required to work for such a thing, then his being required to work for the thing itself is even more so. They say that this is a matter of emphasis. This is like His saying, Glory and Exaltation be to Him: In that case, “such” is not superfluous, but it was brought for exaggeration. If it were assumed that He, Glory and Exaltation be to Him, had a counterpart, nothing would be like Him, so what about Him Himself? This would be a matter of emphasis. So for “such a thing,” we say this is a matter of emphasis and exaggeration, meaning that a person is required to work for such a thing, so how much more so for the thing itself? Thus, “such” in this case is not superfluous, but it is original, and its benefit is emphasis and exaggeration. For this reason, it is said to a person, “One like you does not stingy,” when they mean he is not stingy, but they brought “such” for the sake of exaggeration. That is, if the one who imitates you is not stingy, then you are even more so. Such a construction in the Arabic language is intended for exaggeration, and there is no superfluity.
So for such a thing, the great success, The fa here is a conjunction, and the lam is the lam of command. As for his saying With what? With the legislation of Allah. If souls, breaths, and treasures were to be spent in this, it would be cheap compared to this great success. One of us strives with all his might to obtain a dirham or a dinar, to fill his belly with it, to clothe his nakedness with it, and to enjoy his body with it. That false, vanishing enjoyment. You find him staying up at night and toiling during the day in order to reach this goal. But the reward of the Hereafter is greater and greater, and yet our work toward it is very little. And Allah, Glory and Exaltation be to Him, has rebuked us in His saying: So what one should truly work for, indeed, what is obligatory for the sensible person to truly work for, is the reward of the Hereafter. And this verse is like His saying, Glory and Exaltation be to Him: This is the place of competition, and this is the place of work, and it is worthy of that. He said:
“It is said, it is said to them, and it is said, they are the ones who say it” In any case, whether they are the ones who say it or it is said to them, it indicates that this reward, this blessing, and this for which souls, breaths, and treasures should be spent.
Allah the Exalted said: Which is mentioned to them, And it is what is prepared for the arrival of a guest and others. Is that better, or a tree? Is the am here connected or disconnected? It appears that you do not know the difference between the connected and the disconnected. If you knew the difference between the disconnected and the connected, it would not be difficult for you, and you would not say this is disconnected. The connected am is mentioned between two equal things, and “or” can take its place. Here it is mentioned between two equal things, and it is correct to replace it with “or”: Is that better, or a tree? As long as it is mentioned with an equivalent to what came before it, it is connected. Yes. As for the disconnected am, it is the one that means “rather,” like