His saying, exalted and majestic is He: "And those who believed and their descendants followed them in faith, We joined with them their descendants, and We did not deprive them of anything of their deeds. Every person is in pledge for what he earned." "And We provided them with fruits and meat from what they desire." "They will dispute therein with a cup, there is no idle talk in it nor any sin." "And there will circulate among them [servant] boys, as if they were pearls well-protected." "And they will approach one another, inquiring." "They will say, 'Indeed, we were previously among our people apprehensive.'" "So Allah conferred favor upon us and protected us from the punishment of the Scorching Fire." "Indeed, we used to call upon Him; indeed, He is the Beneficent, the Merciful." Ibn Kathir, Asim, Hamzah, Al-Kisai, Ibn Mas'ud, Ibn Abbas, Mujahid, Talhah, Al-Hasan, Qatadah, and the people of Mecca read: "And their descendants followed them in faith, We joined with them their descendants." Nafi', Abu Ja'far, Ibn Mas'ud - with a difference from him - and Abu Amr - with a difference from him - and Shaibah, Al-Jahdari, and 'Isa read: "And their descendants followed them in faith, We joined with them their descendants." Khariqah narrated from him similar to the reading of Hamzah. Ibn 'Amir, Ibn Abbas, Ikrimah, Ibn Jubair, and Al-Dahhak read: "And We followed them with their descendants in faith, We joined with them their descendants." Abu Amr, Al-A'raj, Abu Raja', Al-Sha'bi, Ibn Jubair, and Al-Dahhak read: "And We followed them their descendants in faith, We joined with them their descendants." For the reason that "descendants" (dhurriyyah) is plural in itself, the singular form is appropriate in these readings. And for the reason that the meaning necessitates spread or multitude, the plural form of descendants is appropriate in the reading of those who read: "their descendants."

And the people differed in the meaning of the verse. Ibn Abbas, Ibn Jubair, and the majority said: Allah, the Exalted, informed that the believers whose offspring follow them in faith will be believers like their fathers, even if they are not like their fathers in piety and deeds. He will elevate the children to the ranks of those fathers as a honor for the fathers. A hadith has been reported in this meaning from the Prophet, blessings and peace be upon him, and they made the hadith an explanation of the verse. Likewise, there have been hadiths indicating that Allah, the Exalted, shows mercy to the fathers in consideration of the righteous children. Some people went to exclude this meaning from this verse, and that can only be established by making the name 'offspring' equivalent to their type, similar to His saying, the Exalted: "Indeed, We carried their offspring in the laden ship" [Yasin: 41]. In this, there is a consideration. Ibn Abbas also said, and Al-Dahhak: The meaning of this verse is that Allah, the Exalted, includes the young children under the rulings of the believing fathers in inheritance and burial in the graves of Islam, and in the rulings of the Hereafter in Paradise. Abu Hatim narrated from Al-Hasan that he said: The verse is concerning the elders of the offspring, and there is nothing in it regarding the young. Al-Munthir ibn Sa'id said: It is about the young, not the elders. Al-Tabari narrated a saying meaning that the pronoun in His saying, the Exalted: "by them" refers back to the offspring, and the pronoun that follows in "their offspring" refers back to "those who," meaning: the elders followed them, and we included the young with the elders. This is a disliked saying.

And His saying, the Exalted: "with faith" is in the position of a state. So whoever sees that the verse is about the young children, the state is from the pronoun in His saying, the Exalted: "they followed them," it is from the two objects. And whoever sees that the verse is about the older children, it is possible that the state is from the two objects, and it is possible that it is from the followers who are the doers. The most preferred opinions regarding this verse is the first saying, because all the verses are in the description of Allah's kindness to the people of Paradise. He mentioned among the totality of His kindness that He cares for the doer of good in the wrongdoer, and the word "We included" implies that the included has some deficiency in deeds.

The majority of the readers recited: "We included them" with a fatḥah on the lam, from "أَلَتَ". Ibn Kathir, Abu Yahya, and Shibl recited: "We included them" from "أَلِتَ" with a kasrah on the lam. Al-A'raj recited: "And what We included them" on the pattern of "أَفْعَلْنَاهُمْ". Ubayy ibn Ka'b and Ibn Mas'ud recited: "We included them" from "لَاتَ", which is the reading of Ibn Musarif, and it was narrated by Al-Qawas from Ibn Kathir. The reading of whoever recited: "We included them" with a fatḥah on the lam may be from "أَلاتَ" because it is said: أَلاتَ يُلِيتُ إِلَاتَةً, وَلَاتَ يَلِيتُ لَيْتًا, وآلَتَ يُؤْلِتُ إِلَاتًا, وأَلَتَ يَأْلِتُ, وأَلِتَ يَأْلِتُ وَلْتًا, all of which mean some.

The meaning of this verse is that Allah, the Exalted, associates the deficient with the good-doer, and does not diminish the reward of the good-doer in any way. This is the interpretation of Ibn Abbas, Ibn Jubair, and the majority. It is possible that His saying, "And We do not diminish for them any of their deeds," means: of their good and bad deeds, and the pronoun in "their deeds" refers to the children. This is the interpretation of Ibn Zayd. This possibility is supported by His saying, "Every person is a pledge for what he has earned." The pledge is the one who is held as a guarantee. In these words, there is a warning. Abu Hatim narrated from Al-A'mash that he read: "And We do not diminish for them" without the 'Alif' and with the 'Lam' being opened. Abu Hatim said: This reading is not permissible in any way.

"I extended the thing" means if you directed towards it something else that increases it or becomes abundant with it. His saying, "from what they desire" refers to what has been narrated that when the one who is favored desires meat, that animal descends before him in the form he desired. There will not be any meat in Paradise that is chosen, nor will there be any effort in slaughtering, skinning, or cooking. In general, there is no hardship in Paradise.

And "they dispute" means: they engage with each other. From this is the saying of Al-Akhtal:

I disputed with him, the pure wine of the shummul, and the rooster crowed, and the time of the night watch arrived.

And "the cup" is the vessel containing the drink, and it is not said of an empty one "cup." This was said by Al-Zajjaj. The majority of the seven reciters and others read: "No idle talk" in the nominative and "nor any sin" likewise. Ibn Kathir, Abu Amr, and Al-Hasan read: "No idle talk in it nor sin" in the accusative as an exemption. In both cases, His saying, "in it" is in the position of the news, and the news of the first suffices for mentioning the news of the second. "Idle talk" is the fallacy in speech, and "sin" pertains to the wine of this world in the very act of drinking it and in the actions that occur from its drinking. All of this is elevated in the Hereafter.

'The hidden pearl' is the most beautiful of pearls because it is preserved and is well-kept. Ibn Jubair said: He meant that it is the one in the shells that has not been touched by hands. 'And it was said to the Prophet, blessings and peace be upon him: When the boys are like the hidden pearl, how about the servants? He, may blessings and peace be upon him, said: 'They are like the moon on the night of full moon.' Then Allah, glorified and exalted is He, described them that in the entirety of their enjoyment, they ask about their conditions and what each one of them has attained. They remember the state of the world and their fear in it of the punishment of the Hereafter. Al-Tabari narrated from Ibn Abbas, may Allah be pleased with both of them, who said: Their questioning when they are resurrected in the second blowing of the trumpet. 'The fear' is the greatest of fear and tenderness of the heart. Abu Haywah read: 'And protect us' with a strong ق, while the majority read it with a softened ق. Isa al-Thaqafi inclined to read 'protect us' with a softened ق. 'The scorching wind' is the hot one. Al-Rummani said: It reaches the pores of a person, and it is the fire in this verse. It may be said about the heat of the sun and in the wind: scorching winds. Al-Hasan said: The scorching wind is one of the names of Hell. 'We call upon Him' may mean: We worship Him, and this is better according to the reading of those who read: 'that He' with a opened alif, which is the reading of Nafi' - in contrast to - al-Kisai, Abu Ja'far, al-Hasan, and Abu Nufal, meaning: for the sake of 'that He'. The remaining seven, al-A'raj, and a group read: 'Indeed He' as a complete sentence and continuation. It is good with this reading that 'we call upon Him' means we worship Him, or it means the act of calling itself. Whoever sees 'we call upon Him' as the act of calling itself, it may be that His saying, glorified and exalted is He: 'that He' with the opening is the same as the calling that was in the world. 'The righteous' is the one who does good and is kind, and from him is the saying of Dhī al-Rummah: