And when He mentioned what is for them as a warning, He followed it with what is for the believers as an encouragement. He said, directing the address with mercy to the Prophet of mercy, blessings and peace be upon him, adding to what is understood: "So warn them of that," but He concealed it because the context is for drawing them in. "And give glad tidings"; the glad tidings, Al-Harali said, is the manifestation of the unseen joy by the saying: "Those who have believed"; meaning they have believed in the messengers. "And have done"; Al-Harali said, it is from action, which is a deed based on knowledge or its assumption. "Righteous deeds" are from sayings and actions. Al-Harali said, it is the plural of righteous. It is the action that is safeguarded from the entrances of corruption in it. If the glad tidings are for these, then the believers are more deserving of what is beyond the glad tidings. Indeed, only those who are in danger are given glad tidings, while the believer is assured. So how about what is beyond that from the rank of excellence to what no eye has seen nor ear has heard, and what no soul has attained nor has it crossed the heart of any human being.

And when He mentioned the one who is given glad tidings, He followed it with what he is given glad tidings of, saying: "That they will have gardens"; meaning multiple gardens. Al-Harali said, it is for the multiplicity of the ranks of their actions, which the reward corresponds to their arrangement and multiplicity, as the Prophet, blessings and peace be upon him, said to the one who asked about her son: "Indeed, there are gardens, and your son has attained the highest paradise." In the expression "for them" there is an indication that what is for them should be connected to their very selves to attain by it the completeness of their matter and the righteousness of their state, similar to what is attained by the perfection of their creation and their rectification. The gardens are delightful for the souls, gathering all the pleasures of all their senses, concealing the one who is engaged in them, meaning it hides him, and concealing behind its bliss is an ever-increasing abundance.

Then He described it as "flowing"; Al-Harali said, it is from the flow, which is the quick movement of a thing and its continuity. "From beneath it"; meaning from beneath its chambers, and the beneath is what is below the level. "The rivers"; the plural of river, which is the wide course of water. Thus, attributing the flow to it is metaphorical, and the definition is for what the listener is familiar with from the type. It is possible that the meaning is: indeed, its land is the source of the rivers, so beneath every tree and chamber is the source of a river, and it remains fresh, blooming, continuously connected with flowers and fruits, not as water is brought to it and perhaps it is cut off at a time, causing some of its matter to be disrupted. Al-Harali said, and if the state of the worker is known from the description of his reward, it is known that their actions were based on sincerity, which is the share of the workers from the birth that the water is its sign.

When the gardens were known by the fruits, He described them in that manner as a matter of certainty, unlike the flow of rivers. He said: "Every time"; this is a word that implies the repetition of the matter in general times. "They are provided with it from fruit"; whatever fruit it may be, it is a provision. "They said"; due to its resemblance to what is in this world. "This"; meaning this type, for the similarity is strong. "Which we were provided with before"; meaning in this world. Since the provision is known and there is no purpose in knowing what is coming with the provision, it was built for the unknown. So Allah, the Exalted, said, adding to what He has determined, that we created it in the form of what it was, so that they would be envious of it, and for its merit, they would recognize it, and to it, they would be inclined, unified in the pronoun, indicating that it is for the strength of the resemblance as if it were one. "And they were brought with it"; meaning they were brought this type of provision for them in both abodes in Paradise without any seeking or longing. "Similar"; in color and type, so it is assumed that it is similar in taste. Thus, its excellence in that is by tasting it, another blessing. The similarity intended here is the sharing in the outward appearance. The coming of the tool of repetition indicates that the resemblance increases in greatness each time, and the wonder increases. Al-Harali made this specific to the fruits of Paradise and said: "Before"; indicating that the individuals of the fruits of Paradise and their types do not differ because they are in their highest form, they do not vary between the highest and the lowest, nor does the time of their return delay. They are delayed for the moment of picking them, and the forms of the picked do not differ from the remaining ones, until the picker thinks that the remaining one is the same as the first. The state of the fruits of Paradise is like the state of water, which is its essence. With the rapidity of the succession of the fruits of Paradise and that it is connected to the flow of existence, he said, peace be upon him, regarding a cluster of its fruit: "If I were to take it, you would eat from it as long as the world remains." This implies, when considering the action by it, that their intentions in the actions are good, stable, and steadfast, until they pulled this connection and the perfection of the form in the provision. Among them is a raised narration reported by Al-Tabarani from Sahl ibn Sa'd: "The intention of the believer is better than his action."

"And they were brought with it similar"; it showed their excuse in the assumption of the unity of the fruit and informed of their safety from hardship. For if it differed, it would follow the dislike for the lower and would require effort for selecting the higher, and that is only suitable for the deception of this world, not for the bliss of Paradise. Some scholars have mentioned the consistency of this similarity in the fruits of Paradise, even if their types differ. This is weakened by what is necessary from the completeness of the indication in meaning and appearance, as in the saying of Allah, the Exalted: "In them are fruits and date palms and pomegranates" [Ar-Rahman: 68] and what runs parallel to it. The end.

And when he mentioned the dwelling which is the place of pleasure, and followed it with the food intended specifically, the pleasure of the abode is not complete except with the companionship of the neighbor, especially the one who enjoys it. He said: ﴿And for them therein﴾ meaning, along with that ﴿are spouses﴾. And since they are of one creation with no deficiency in it, he indicated this by the oneness of the attribute. He confirmed this by expressing it in the form of تفعيل, implying that he has acted in it in a manner that is exaggerated to the point that there is no hope for increase. He said: ﴿purified﴾. Al-Harali said: And the spouse is that which the objective of the thing is not complete except with it, in a manner of sharing and cooperation. And purification is the repetition of removing one abstaining after another from the thing. And when the Exalted mentioned the provision derived from the deeds of those who believed, he connected it with the mention of the spouses derived from the state of their souls, from the goodness of their morals and the beauty of their inner forms in this world. And the woman is the spouse of the man when he does not have control over his lineage and dwelling except with her. That is the end.

And when the fear of loss or transition to a lesser state is disturbing, the pleasure is not pleasing except with stability. And this description is general in all the high gardens and others. He said, presenting the neighbor, indicating that they will not be in a garden except with this attribute and that their delight has no end ﴿and they are therein﴾. And when the precedence of the circumstance implies the specification of being in it and not being in others, this was the meaning of eternity. It could be applied to the permanence without end, regarding the length of residence, even if it has an end. He clarified by stating that the intended meaning is that which has no end; otherwise, it would not provide anything new. He said: ﴿they will abide﴾. And eternity is the length of residence with permanence. The context of gratitude suffices without restricting it to perpetuity and continuity.