And when the gardens are not inhabited in this world because they do not contain all that a person needs, it was made clear that the state of those is not the state of this. So he said, replacing what was before: "In a place of seating," meaning those gardens are the abode of their residence which is intended for sitting. "Of truth," meaning: in what a person intends, the existence of his intention is true, and no one sits in it except the people of truth. And there is nothing in it except his truth; there is no idle talk in it nor sin. And the oneness of the intention of the kind, with the substitution implying that there is no place in those gardens except that it is suitable to be named by this name. And because of their unity of hearts and their satisfaction, it is as if they are in one place of seating, although it was recited in the plural.

And when this was not customary, it was clarified that its cause is Allah's enabling them of it, for His specialization of them and bringing them near to Him for His pleasure with them. He said, restricting that with the expression of 'near' because His nearness, glorified and exalted is He, is free from the proximity of bodies and directions: ﴿Near to a Sovereign﴾ meaning a King of complete sovereignty ﴿All-Powerful﴾ meaning encompassing power to an extent that cannot be comprehended by others, glorified is He, as was previously mentioned. He brings them to every good and averts every harm from them. Just as they have in the Hereafter the nearness of witnessing, they have in this world the nearness of support. And for this noble name is a secret in achieving victory over the oppressors. The chapter has been concluded as you see, just as it began with the matter of the Hour. The beginning is for the beginning and the end is for the end. The end has added clarification of the cause that brings it about, which is His power, glorified is He, and exalted is His status, and His mercy is great, and His kindness, and His pardon, and His forgiveness, and His pleasure. And for the classification of people in it into a disbeliever deserving of vengeance, and a believer qualified for the utmost honor, the greatest name that encompasses both, which is mentioned in the context of combining majesty and honor for one category, is not mentioned, and that is the one who has faith and [does not] become tainted by disobedience. They are the ones who have believed. And for its sharing with the two chapters that follow it in this discourse, which is the speech regarding the two categories only without mentioning any incidental mention of those who have believed, the three have shared in the absence of mentioning the greatest name. It was not mentioned in either of them, and it came in them from the attributes that imply greatness over the people of disbelief, and what indicates honor and kindness to the people of faith ﴿And for whoever feared the position of his Lord are two gardens﴾ [Ar-Rahman: 46]. And for this, this was concluded with the attribute of sovereignty that necessitates complete dominance and profound honor and the disregard for anyone, whoever they may be. For the king, in terms of his kingship, either necessitates the humiliation of the enemy and the honoring of the ally, and He made that in a manner of exaggeration as well. All of that is to inform that His management, glorified is He, of the conditions of the Hereafter is as intended in this chapter from His management in the conditions of this world from the destruction of enemies and the salvation of allies. And it seems that this chapter was thus because it came after An-Najm, which explained the Isra, and it was for the Prophet, blessings and peace be upon him, of greatness by breaking the norms by piercing the heavens and reaching the utmost goal of supplication, and other than that from the secret of the kingdom and the place of the might, after He hinted at his position, may blessings and peace be upon him, at the Mount, to know the difference and to describe each with what is true. This necessitated that there would be no one after him except a pure believer. If there were another, he would be a severe disbeliever. And it seems that it was made three for the purpose of emphasizing this strong meaning. When the three concluded, it was blessed in most of the verses of Al-Hadid, then each verse of the verses of Al-Mujadila was crowned with it, indicating that the utmost longing for it has occurred, intimidating those who disobey, especially those who oppose, and encouraging obedience to the Forgiving King. And Allah is the One who grants success to what He wills. Indeed, He is Powerful and Effective in what He wills.