His saying, exalted and majestic is He: "Indeed, the righteous are in gardens and springs. Enter them in peace, safe." "And We have removed whatever is in their breasts of resentment, brothers on couches facing each other." "No fatigue will touch them therein, nor will they be asked to leave from it." "Inform My servants that I am the Forgiving, the Merciful." "And that My punishment is the painful punishment."

Allah, exalted and majestic is He, mentioned what He has prepared for the people of Paradise after mentioning what He has prepared for the people of Hell, to show the distinction. The majority read: "and springs" with a dammed 'ayn. Nubaish, Al-Jarrah, Abu Waqid, and Ya'qub - in a narration from Ruways - read it with a broken 'ayn, like 'houses' and 'sheikhs.'

The majority read: "Enter them" as a command meaning it is said to them: enter them. Ruways read from Ya'qub: "I will cause them to enter" in the form of a verb for the object with a dammed hamzah, a broken kha, and a dammed tanween in "springs," attributing to it the movement of the hamzah. And "peace" here may be understood as safety, and it may be understood as a greeting. And "resentment" means malice. Allah, exalted and majestic is He, mentioned in this verse that He will remove the resentment from the hearts of the people of Paradise, and He did not mention a specific place for that. It has come in some hadith that this occurs on the Sirat, and in some that it occurs at the gates of Paradise, and in the wording of some that the resentment remains at the gates of Paradise like the droppings of camels.

The judge Abu Muhammad, may Allah have mercy on him, said: This is based on the idea that Allah, exalted and majestic is He, will create that in a form there, similar to the hadith of the slaughter of death. It may also be possible that it is removed from the breasts, and thus it is like the black gems. It has come in some hadith that the removal of resentment occurs after their settling in Paradise, and what is said about this is that Allah removes it in a place from a group, and in another place from others. Ali ibn Abi Talib, may Allah be pleased with him, said: "I hope that I, Talhah, and Al-Zubair are among those whom Allah has said about them: 'And We have removed whatever is in their breasts of resentment, brothers on couches facing each other.'" It was mentioned that a son of Talhah was with him, and Al-Ashtar sought permission and he detained him for a while, then he permitted him to enter. He said: "Did you detain me for this? And would you have detained the son of Uthman for him?" Ali said: "Yes, I and Uthman, Talhah, and Al-Zubair are among those whom Allah has said about them: 'And We have removed whatever is in their breasts of resentment.'" It has been narrated that the one seeking permission was not Al-Ashtar.

And "brothers" is in the accusative as a state, and this is the brotherhood of faith and affection. The brother from that is pluralized as "brothers" and "siblings," while the brother by lineage is pluralized as "siblings" and "brothers." From this is the saying of the poet: "And which of the sons of brothers are pure in their ways?"

And "couches" is the plural of "couch," and "facing each other" evidently means: in faces, as the family is facing each other, for it is more beautiful in adornment. Mujahid said: None of them will look at the back of his companion. It was said: "facing each other" in affection, and it was said otherwise that which the wording does not convey.

'And 'النَصَبُ' means fatigue. It applies to both little and much. Among the many is the saying of Musa, blessings and peace be upon him: 'Certainly, we have encountered fatigue from this journey' [Al-Kahf: 62]. And from it is the saying of the poet: 'O Umaymah, call me for a concern that is burdensome.' And His saying, exalted is He: 'نَبِّئْ' means: inform. And 'عِبادِي' is the object of 'نَبِّئْ', and it extends to three objects. So 'عِبادِي' is one object, and 'أنَّ' takes the place of the remaining two objects. This is agreed upon, and it and what it has acted upon is like a single noun. Do you not see that when you say: 'I am pleased that Zayd is departing,' the meaning is: 'I am pleased with Zayd's departure'? Because its entry is only on the sentence of subject and predicate, it has taken the place of the two objects. And 'نَبَّأ' may extend to only two objects, as in His saying, exalted is He: 'Who informed you of this?' [At-Tahrim: 3]. And it may mean here: inform and make known. And in all of this, there is consideration. This verse is one of encouragement and fear. It has been narrated in this regard from the Prophet that he said: 'If the servant knew the extent of Allah's pardon, he would not refrain from what is forbidden. And if he knew the extent of His punishment, he would kill himself.' It has been narrated regarding this verse that its reason was that the Messenger of Allah, blessings and peace be upon him, came to a group of his companions at the gate of Banu Shaybah in the sanctuary and found them laughing. So he admonished them and advised them, then turned away. Then Gabriel came to him from Allah and said: 'O Muhammad, do you despair of My servants?' And he recited the verse to him. The Messenger of Allah, blessings and peace be upon him, returned to them and informed them. And if this reason had not existed, what preceded it would necessitate it, as the mention of what is in the Fire and what is in Paradise had already been made. So the Most High confirmed the warning of the people with this verse.