And when he mentioned the abode and its inhabitants, both the served and the servants, he mentioned their clothing as a state of the doer and the acted upon: "Upon them" meaning while the servant and the served are above their bodies in a state of permanence. Nafi' and Hamzah the Yaa have settled on the fact that it is a subject and a news that explains the king as a means of beginning. "The garments of silk" is what is thin from silk. "Green" was raised by the group as an attribute for garments. Ibn Kathir, Hamzah, al-Kisai, and Abu Bakr narrated it from Asim as an attribute for silk, taking it in meaning, for it is a name of a genus. "And brocade" is what is thick from the brocade, made with gold, or it is thick silk garments similar to brocade - this was said in the Qamus. Ibn Kathir, Nafi', and Asim raised it as a connection to garments, and the others connected it to silk.

And when the aim was for the owners of fine clothing to adornment, he informed about their adornment. The verb was built for the acted upon indicating the ease of that for them and its simplicity for them, so he said: "And they are adorned" meaning the adornment of the served and the servants was found, "Bracelets of silver" and although they differ in accordance with ranks, the secret of specifying this surah with silver and bracelets is by gathering what is in it from the pleasure of adornment, the pleasure of the expansion of kingship, for it is a metaphor for it. As al-Malawi said, in ancient times, when a king possessed many great regions, he wore a bracelet and was called the 'king with bracelets' for the expansion of his kingdom and its greatness and the multitude of its regions. If he did not gather regions, he would not wear bracelets, so what do you think of one who has been given from that the gathering of the multitude? And it is extensive from the limbs to the extent that it reaches the ankles in ablution, as he ﷺ said: "The adornment of the believer reaches where the ablution reaches." Therefore, Abu Huraira, may Allah be pleased with him, would raise the water to the shoulders and to the shins.

And when it was that perhaps something from that mixed drink was thought to be lacking for its sake, it is mixed as it is in this world. And it had been said earlier, "They drink" [Al-Insan: 5] in the active voice, and secondly, "They are given to drink" in the passive voice. He said, indicating the active voice, to clarify the virtue of what they are given to drink in itself and in its existence from the Lord, the Most Great, who is characterized by the utmost kindness, in a manner of greatness that befits His kindness, glorified and exalted is He, as indicated by the attribution of the action to Him: "And He gave them to drink". And He expressed the attribute of kindness as an affirmation of that, saying: "Their Lord"; meaning the one who brings them into existence, the one who is kind to them, the one who manages their interests. "A pure drink"; meaning it is not like the drinks of this world, whether it is from wine or from water or from anything else. Rather, it is of the utmost purity and described as a drink of sweetness, pleasure, and gentleness. And with that, it is a means for the ultimate purification of others, so that no impurity or whisper remains in their innermost selves. And they desire nothing except what pleases their King, from what is established upon the utmost wisdom, complete agreement, pure qualities, and chosen morals that have no deviation in them. And nothing from their drink turns into impurity from urine or anything else. Rather, it becomes a fragrance like the fragrance of musk, and a man is given the appetite of a hundred men in eating and other matters. So when he eats, he drinks, and his innermost being is purified, and musk drips from him, and appetite returns. Rather, the hadith indicates that their appetite does not cease at all, for it was said: "He finds for the last one of the morsels of pleasure what the first one finds." He does this, glorified and exalted is He, saying to them, affirming the calming of their hearts, so that they do not think that what they are in is in the form of hospitality and similar matters, and they think it will come to an end.