His saying, exalted and majestic is He:

﴿And for whoever fears the position of his Lord are two gardens﴾ ﴿So which of the favors of your Lord would you deny?﴾ ﴿Having [branches] of [various] kinds﴾ ﴿So which of the favors of your Lord would you deny?﴾ ﴿In both of them are two springs, flowing﴾ ﴿So which of the favors of your Lord would you deny?﴾ ﴿In them is from every fruit, two kinds﴾ ﴿So which of the favors of your Lord would you deny?﴾ ﴿Reclining on beds whose linings are of silk brocade, and the fruit of the two gardens is near﴾ ﴿So which of the favors of your Lord would you deny?﴾ ﴿In them are [pure] companions, restrained in [their] glances, whom neither man nor jinn has touched before them﴾ ﴿So which of the favors of your Lord would you deny?﴾

"From" in His saying, the Most High: "And for whoever fears" can be understood to refer to all those who possess the fear that deters them from the disobedience of Allah, the Most High. It can also refer to one of them. Based on this, some people have said regarding this verse: Every fearful person has two gardens. Others have said: All the fearful ones have two gardens. And "the position" refers to the standing of the servant before his Lord, the Most High, as explained by: ﴿The Day the people will stand before the Lord of the worlds﴾ [Al-Mutaffifin: 6]. He has attributed the position to Allah, the Most High, in that it is before Him. Al-Tha'labi said: "The position of his Lord" is His standing over the servant, as indicated by: ﴿So is one who is [engaged] in prayer to his Lord like one who is not?﴾ [Ar-Ra'd: 33]. Al-Zahrawi narrated this meaning from Mujahid. In this attribution, there is a hint at the difficulty of the situation and an encouragement towards the fear that is the fastest mount to Allah, exalted and majestic is He. Some said: He intended one garden and mentioned it in dual form like His saying, the Most High: ﴿Throw into Hell every obstinate disbeliever﴾ [Qaf: 24]. And the saying of Al-Hajjaj: O boy, strike his neck. This is weak; because the meaning of the dual form is directed without any reason towards this oddity. The duality is supported by His saying, the Most High: ﴿Having [branches] of [various] kinds﴾, which is the dual of "kind" because the original of "kind" is kinds.

And "the branches" can be understood as a plural of "branch" which is the limb, and this is the saying of Mujahid. It is as if He, the Most High, praised them for their shade and the abundance of their branches. It can also be understood as a plural of "kind", which is the saying of Ibn Abbas, may Allah be pleased with him. It is as if He, the Most High, praised them for the multitude of their types of fruits and their delights. And "two kinds" means: two types. And "reclining" is a state, either from something omitted, the estimation of which is: they are enjoying, reclining, or from His saying, the Most High: "And for whoever fears". And "reclining" refers to the sitting of the one enjoying pleasure. The majority of people read: "beds" with a dammah on the ra, while Abu Haywah read: "beds" with a sukoon on the ra. It has been narrated in the hadith that it was said to the Messenger of Allah, blessings and peace be upon him: These linings of silk brocade, how about the outer layers? He said, blessings and peace be upon him: "They are of light that shines." And "the silk brocade" is what is coarse and beautiful of silk, and "the fine silk" is what is soft of it. The saying regarding the term "silk brocade" has been previously mentioned. Ibn Muhaisin read: "of silk brocade" as a verb, and the alif is a connecting letter.

"And the fruit" is what is gathered from the fruits, and He described it as being near because, as narrated in the hadith, a man can reach it in any state, whether standing, sitting, or reclining, because it is close to the one who desires it.

The pronoun in His saying, 'In them' is for the couches. It is said to be for the gardens, as the two gardens are gardens in meaning. And 'Restraining their glances' refers to the houris, who have restricted their gazes to their spouses. Abu Amr read, alone, from Al-Kisai, Talha, and Isa, and the companions of Ali, and Ibn Mas'ud, may Allah be pleased with them: 'He does not touch them' with a dammed meem. The majority of the readers read: 'He does not touch them' with a broken meem. The meaning is: He has not deflowered them; for 'tamth' is the blood of the private part. It is said that the blood of menstruation is 'tamth,' and it is said that the blood of deflowering is 'tamth.' So when 'tamth' is negated, it has been negated that there is closeness to them in terms of intercourse. Al-Farra said: 'Tamth' is not said except when deflowering has occurred. Others said: 'Tamth' means: he has had intercourse with a virgin or otherwise. People have differed in the meaning of His saying: 'And no jinn.' Mujahid said: The jinn may have intercourse with the women of mankind along with their husbands if the husband does not mention Allah, the Most High. This verse negates all forms of intercourse. Hamza ibn Habib said: The jinn in Paradise have restraining glances from among the jinn, which is their kind. Thus, this verse negates deflowering from both human and jinn women. The wording may imply exaggeration and emphasis, as if He, the Most High, said: 'Nothing has touched them.' He intended complete generality, but He specified what is understood to be touched. Abu Ubaidah and Al-Tabari said: Among the Arabs, there are those who say: 'This camel has not been touched by a rope at all,' meaning: it has not been affected by it. If this meaning is that it has not been harmed by a rope, then it is close to the first meaning; otherwise, it is another meaning different from what we have presented. Al-Hasan and Amr ibn Ubaid read: 'And no jaan' with a hamzah.