And when the mention of Paradise and Hell was repeated in this surah until it concluded with this verse, which divided the people into guided friends and misguided transgressors, the context guided to the estimation: Is he who is upon clear proof from his Lord, alive with a good life in both abodes? And whoever follows his desires, he will be led to destruction therein. He followed it with a description of Paradise, which is the abode of His friends, whom guidance led to it, and Hell, which is the abode of His enemies, whom inevitable misguidance led to ruin. He said: "The example of Paradise" meaning: the great gardens that conceal their interior due to the abundance of their trees.

And when His promise, glorified is He, was repeated for those who believed in Paradise by the greatest name that encompasses, and some of it with the pronoun referring back to Him, the promise of it became extremely certain. Thus, He expressed it here with the past tense built for the passive to indicate that it is a matter that has been realized with the easiest of matters. It has been completed to the point that it has become present, with no barrier to it except the description that the promise is contingent upon. He described it with attributes that indicate certainty that only Allah can fulfill it. Thus, the mere mention of it and the report about it in the passive form is a higher matter. He said: "Which was promised to the righteous" meaning: those whose piety led them after refraining from every action that there is no evidence for, that they listened to you and benefited from what you guided them to regarding the matters of religion until the people were divided into three categories: one who is fully engaged with it, so he is a follower; one who is completely averse to it; and one who listens but does not benefit.

And when the estimation was: like a great garden whose leaves do not fall, its fruit does not cease, and its delights are not perceived due to what is in it of the diverse rivers, and what is characterized by this attribute is only imagined for us, not known, He concealed it and mentioned what indicated it from the attributes of the promised known Paradise by the promise of the truthful one, whose truth has been established by miracles. He said, resuming: "In it" meaning: the promised Paradise. And when what they are accustomed to from the gardens does not allow for more than three rivers, He expressed it in the plural, which is borrowed for abundance when there is an indication, and here it is the praise and gratitude. He said: "Rivers of water" and when the water of this world is of three different tastes: sweet, fresh, and salty, along with the unity of the earth with its simplicity and the intensity of its connection to indicate that the doer of that is capable and choosy, and it may be stagnant, meaning changed from the water that is drunk with a foul smell from its original creation or from an incidental occurrence that happened to it from its source or its course. He said: "Non-stagnant" meaning: it is stable for it at a time without any taste or smell or color in any way, even if its stay is prolonged or if something else is added to it; for it does not accept change in any way.

And when most of their drinks after water is milk, He mentioned it and said, glorified and exalted is He: ﴿And rivers of milk﴾. And when change is not praiseworthy, and they used to know in this world that all milk, in all its types, is good when it comes down from the udder, despite the differences in the sources of milk in shapes, types, quantities, and mixtures, and with the separation of each one from the other, and that it only changes after it has been milked, He expressed what negates change in the past and said: ﴿Its taste has not changed﴾, meaning: by itself from the original creation, even if it lasts for eternity. This implies that if they wanted to change it for a desire they wished for, it would change, and that it remains good in many types just as it was in this world, diverse.

And when most of what follows milk is wine, He said: ﴿And rivers of wine﴾. And when wine has a strong taste, and it is only drunk by its drinkers for its effect, and whenever its taste changes, its name is removed, it is known that everything in the wine of Paradise is in the utmost beauty, not subject to taste. So He said: ﴿A pleasure﴾, meaning: it is a fixed pleasure and everlasting at the time of drinking it and after it ﴿for those who drink﴾ in the goodness of taste and the beauty of the outcome.

'In the name of Allah, the Most Gracious, the Most Merciful' And when honey was the most precious and the least, he delayed it even though it was the most honorable. He said: ﴿and rivers of honey﴾. And when the honey of this world is found only mixed with wax and other impurities, he said: ﴿pure﴾, meaning: [it is] pure in the purity that has been strived for in its purification from that. This description is always established for it; there is no separation from it at any time. Thus, this has achieved the utmost in enticing to Paradise by likening it to what one enjoys from the drinks of this world. For it is the utmost that we know of that, free from what diminishes or spoils it, along with the description of abundance and continuity. Al-Baghawi said: Ka'b al-Ahbar said: The river of Tigris is the river of water for the people of Paradise, and the river of Euphrates is their river of milk, and the river of Egypt is their river of wine, and the river of Sayhan is their river of honey. These four rivers emerge from the river of al-Kawthar. And Ibn Abd al-Hakam in the Conquests of Egypt narrated to us that 'Uthman ibn Salih [narrated] from Ibn Lahiah from Yazid ibn [Abi] Habib that Muawiyah ibn Abi Sufyan, may Allah be pleased with them, asked Ka'b al-Ahbar, may Allah be pleased with him: Do you find any news of this Nile in the Book of Allah, the Exalted? He said: Yes, by the One who split the sea for Musa, I find it in the Book of Allah that Allah, the Mighty and Majestic, inspires it every year twice. He inspires it about its flow that Allah commands you to flow, so it flows as Allah has decreed for it, then He inspires it after that: O Nile, flow abundantly. Abdullah ibn Salih narrated to us that al-Layth narrated from Yazid ibn Abi Habib from Abu al-Khayr (p-222) from Ka'b al-Ahbar that he used to say: Four rivers from Paradise that Allah, the Exalted, placed in this world. The Nile is the river of honey in Paradise, and the Euphrates is the river of wine in Paradise. And Sayhan is the river of water in Paradise. And Jayhan is the river of milk in Paradise. We were informed by Sa'id ibn Abi Maryam that al-Layth ibn Sa'd and Abdullah ibn Lahiah said: Yazid ibn Abi Habib narrated to us from Abu al-Khayr from Abu Junadah al-Kinani that he heard Ka'b say: The Nile in the Hereafter is honey, the most abundant of the rivers that Allah, the Exalted, has named, and the Tigris in the Hereafter is milk, the most abundant of the rivers that Allah, the Exalted, has named, [and the Euphrates is wine, the most abundant of the rivers that Allah, the Exalted, has named], and Jayhan is water, the most abundant of the rivers that Allah has named. The origin of all this is what is in the authentic narration about the description of Paradise from Abu Hurairah, may Allah be pleased with him, that the Prophet, blessings and peace be upon him, said: "Sayhan and Jayhan and the Nile and the Euphrates are from the rivers of Paradise." And Abu Hayyan said regarding the wisdom of their arrangement, unlike what has preceded: It began with the water that is indispensable in drinks, then with milk; as it flows in the course of food for many of the sustenances of the Arabs and others, then with wine because when the water and food are obtained, the soul longs for what it enjoys, then with honey; because it contains healing in this world from what occurs from food and drink. This is concluded. And it is better than that, as it is when the context is for astonishment in the example because it is a saying (p-223) that does not cease to be strange, beginning with the rivers of water for their strangeness in their lands and the great need they have for it. And when it was free from change, it was stranger to deny it. And when milk was less, its flow as rivers was [stranger, thus] it was mentioned second. And when wine was the most precious, it was mentioned third. And when honey was the most honorable and the least, it was concluded with it. And He indicated - along with this reminder of His power, the Exalted - to what He intends by cause and without cause; for these three drinks, some of which are purely for drinking like wine and some of which are more nutritional, which is mostly honey, and some of which leans towards each of them, which is milk, all originate from water with their distinct tastes and effects in nutrition, medicine, and otherwise; for water is the origin of vegetation, and from vegetation come milk, wine, and honey in ways that are not hidden from the causes. As for the Hereafter, it is free from causes due to the appearance of His name, glorified is He, there; for there is no trial in it. And with this, another secret is understood for the arrangement; which is that He, the Exalted, has preceded water; for it is the origin of it, and followed it with the closest of things to it in drink and nature: milk, [then] with what is closest to milk from the perspective that it is only a drink, then with honey because it is the furthest from it.

And when the fruits are the most delightful and pleasing after the permissible drink, Allah, the Most High, said: (p-224) ﴿And for them therein﴾. And when its people are differing in ranks, the gardens of most of them do not gather all that is in Paradise of fruits. So He said: ﴿From every fruit﴾, meaning: all its types in a way that there is no need with it for scarcity or interruption.

And when the life does not taste good with fairness that necessitates blame, He said, indicating that no one can truly estimate Allah as He deserves, because ranks are insignificant compared to His rank, glorified is He: ﴿And forgiveness from their Lord﴾, meaning: the One who does good to them by erasing their past sins, their realities and traces, such that they do not fear for them a consequence of punishment or blame, and that they do not reach what is due to Him from gratitude, glorified is He.

And when this context guided to the estimation: Is then he who is in this greatest and everlasting bliss, built upon his saying: ﴿Like one who is eternal﴾, meaning: established in a permanence with no interruption with it, and He singled him out; because eternity encompasses those in it equally. ﴿In the Fire﴾, meaning: which its flame is not extinguished, its captive is not released, nor is its stranger comforted. And when each one of those inside it has a drink that is specific to him according to his deeds, and your Lord does not wrong anyone. The cause of their harm is the drink in the manner that is mentioned, not being from a specific source. He built for the unknown his saying, attributing it to the plural, His saying, the Most High: (p-225) ﴿And they were given to drink﴾, meaning: in compensation for what was mentioned of the drink of the people of Paradise ﴿Boiling water﴾, meaning: at the utmost heat ﴿And it cut their intestines﴾. And it is possible that the verse is from the overlap; and that is because when He, the Most High, presented that the believers are in gardens beneath which rivers flow, and that the disbelievers' abode is the Fire, and the estimation was to deny him who did not take heed of the warnings, indicating that his action is the action of one who equates between Paradise and the Fire; because the Fire is a recompense for one like him and Paradise is a recompense for the believer, it became in a limit that denial of it is not permissible: Is the like of the described Paradise like the Fire? And is one who is eternal in Paradise like one who is eternal in the Fire? And Allah is the One who grants success to what is correct.