His saying, exalted and majestic is He:

"And the companions of the right, what are the companions of the right?" "In a low tree (sidr)" "And banana trees (talh) layered" "And an extended shade" "And flowing water" "And abundant fruit" "Neither cut off nor forbidden" "And raised couches" "Indeed, We created them a creation" "So We made them virgins" "Loving companions of equal age" "For the companions of the right" "A throng of the first" "And a throng of the last."

"The sidr" is a well-known tree, which is called the tree of Umm Ghilan. It is from the thorny bushes, and it has thorns. In Paradise, there is a tree of its kind that has fruit like the clusters of Hajar, good in taste and fragrance. He, exalted and majestic is He, described it as being low (makhduod), meaning: cut off from thorns, with no harm in it. And Umayyah ibn Abi al-Salt said:

"Indeed, the gardens in Paradise are shaded, in them are the maidens, the sidr is low."

And some of the interpreters expressed "makhduod" as meaning heavy with fruit. Some of them said: it is the cutting of thorns, and this is correct. However, its heaviness is its generosity. It has been narrated from al-Dahhak that some of the companions were amazed by the sidr of Wajj and said: 'Would that we had something like this in the Hereafter!' So the verse was revealed. And for those who contemplate, there is an indication here that this low (makhduod) corresponds to their deeds in which they were safe: for the companions of the right are repentant, for them is peace, and they are not the foremost.

And "the talh" is also from the thorny bushes, a large tree with many thorns, and it is likened in Paradise to many characteristics that are different from the state of this world. And "manzood" means: its fruit is layered, some on top of others from its ground to its top. Ali ibn Abi Talib, and Ja'far ibn Muhammad, may Allah be pleased with them, and others read: "And the layered fruit (tal')". It was said to Ali ibn Abi Talib, may Allah be pleased with him: 'It is only "and the talh".' He said: 'What does the talh have to do with Paradise?' It was said to him: 'Shall we correct it in the mushaf?' He said: 'Indeed, the mushaf today is not to be attacked nor changed.' And Ali ibn Abi Talib and Ibn Abbas, may Allah be pleased with them, said: 'The talh' is the banana, and this was said by Mujahid and Ata. And Al-Hasan said: 'It is not the banana, but it is a tree whose shade is cool and good.'

And "the extended shade" means: that which is not removed by the sun. This is explained in the words of the Prophet, blessings and peace be upon him: "Indeed, in Paradise, there is a tree under whose shade a rider can travel for a hundred years without cutting it off, and read if you wish: 'And an extended shade.'" And other hadiths in this meaning. And Mujahid said: 'This shade is from its talh and sidr.'

And His saying, exalted and majestic is He: "And flowing water" means: that it flows like the fruits of this world, "And neither forbidden" means: far from being inaccessible, nor with thorns that harm in its trees, nor in any way that the fruits of this world are prevented.

The majority of people read: "and furushin" with a dammah on the ra, and Abu Haywah read: "and furshun" with a sukoon on it. The furush are the beds. It has been narrated through Abu Sa'id al-Khudri, may Allah be pleased with him, that the height of the bed is five hundred years. And Allah knows best; this is not established. If it is estimated, then it is an interpretation that is outside of its apparent meaning. Abu Ubaidah and others said: He meant by furush the women. "Marfu'ah" means in ranks and positions. From this meaning is the saying of the poet:

You have remained spread out on the ground, insulting me By the Messenger, yet you did not speak truthfully nor hit the mark.

And from this is the other saying in his enumeration of his son-in-law: "And I have spread you out, my noble one."

And His saying, the Exalted: "Indeed, We have created them a creation," Qatadah said: The pronoun refers back to "the houris" mentioned before. This is distant because that story has completely ended. Abu Ubaidah said: Ma'mar mentioned them in His saying, the Exalted: "and furushin marfu'ah," and for that reason he returned the pronoun even though there was no prior mention to indicate the meaning intended. This is like His saying, the Exalted: "until it was concealed by the veil" [Sad: 32] and similar to it. And "Anshainahunna" means: We created them something after something. The Messenger of Allah, blessings and peace be upon him, explained this verse by saying: "Your old women in this world are blind and gray-haired," and he, peace and blessings be upon him, said to an old woman: "Indeed, no old woman will enter Paradise," so she became sad. He said: "When you enter Paradise, you will be created anew."

And His saying, the Exalted: "So We made them virgins," it was said: Its meaning is that they are always virgins. Whenever the one who copulates returns, he finds her a virgin. And "al-'urub" is the plural of 'arubah, which refers to the woman who shows affection to her husband by expressing her love. This was said by Ibn Abbas, and al-Hasan, and Ibn Abbas, may Allah be pleased with them both, also described them as 'al-'awashiq.' From this is the saying of Labid:

In the steeds, there are 'urub who are not shameless, Their hindquarters are so beautiful that sight is blinded before them.

And Ibn Zayd said: Al-'urub means: good in speech. And al-'urub can also come as a term of reproach in a different meaning, referring to those with corrupt morals, as if they were 'urubah. From this is the saying of the poet:

And there is no substitute from the mother of Uthman, a wild one, Among the blacks, the ones with the reins are 'arib.

Ibn Kathir, Ibn 'Amir, and al-Kisai read: "'uruban" with a dammah on the ra, and Hamzah, al-Hasan, and al-Amash read: "'urban" with a sukoon on it, which is the dialect of Banu Tamim. There is disagreement regarding Nafi', Abu 'Amr, and 'Asim.

And His saying, the Exalted: "at-raban" means: in shape and form until the observer says: They are of equal age. And "al-tirb" is that which has touched the dust along with its dust at the same time. Qatadah said: "at-raban" means: of the same age. It is narrated that the people of Paradise are of the age of fourteen years in youth and freshness, and it is said: like the children of thirty-three years, with white hair and kohl on their eyes.

And the people differed in His saying, the Most High: "A throng of the former ones" and "and a throng of the latter ones". Al-Hasan ibn Abi al-Hasan and others said: The former ones are the past nations, among them is a great group who are the companions of the right. And the latter ones are this nation, among them is a great group who are the people of the right.

Qadi Abu Muhammad, may Allah have mercy on him, said: Rather, all of them except for those who were among the foremost.

And a group of the interpreters said: These two factions are in the nation of Muhammad, blessings and peace be upon him. Ibn Abbas, may Allah be pleased with both of them, narrated from the Prophet, blessings and peace be upon him, that he said: "The two thirds of my nation." So according to this, the followers with goodness and those who follow their way are the first throng, and the rest of the nation is another throng in the end of times.