His saying, exalted and glorified is He: "Upon them are garments of fine green silk and heavy brocade. They are adorned with bracelets of silver, and their Lord will give them to drink a pure drink." "Indeed, this was for you a reward, and your effort has been appreciated." "Indeed, We have sent down to you the Qur'an in stages." "So be patient for the judgment of your Lord, and do not obey from among them a sinner or disbeliever." "And remember the name of your Lord in the morning and in the evening." "And during the night, prostrate to Him and glorify Him a long night."

Nafi' and Hamzah, and Aban from Asim read: "Upon them" in the nominative for the beginning, and this is the reading of Al-A'rj, and Abu Ja'far, and Shaiba, and Ibn Muhaysin, and Ibn Abbas with a difference from him. The rest read and Asim read: "Upon them" in the accusative as a state, and the acting verb in it is "He met them" or "He rewarded them," and this is the reading of Umar ibn al-Khattab, and Ibn Abbas, and Al-Hasan, and Mujahid, and Al-Jahdari, and the people of Mecca. Al-Amash and Talhah read: "Their highness" and it is likewise in the Mushaf of Abdullah. Al-Amash also read: "Their highness" in the accusative as a state, and it may be permissible in the accusative in both readings to be on the condition; because it means: above them. And Aisha, may Allah be pleased with her, read: "It rose above them" with the past tense. And Mujahid, and Qatadah, and Ibn Sirin, and Abu Haywah read: "Upon them" with the ya.

'Sundus' is the fine silk and the elevated part of it. It is said that 'sundus' is the green silk. 'Istabraq' and 'dimqas' are the white ones, and 'urjwan' is the red one. Hamzah and al-Kisai read: 'khudrun wa istabraq' with a lowering in both, and this is the reading of al-Amash, Talhah, and it was narrated from al-Hasan and Ibn 'Umar - with a difference from them - that 'khudran' is an adjective for 'sundus'. It is permissible to use the plural form of a descriptive noun when it is a singular noun, as they say: 'The dinar of the zero and the dirham of the white have destroyed the people.' In this, there is something ugly, and the Arabs sometimes use the singular form of a collective noun, saying: 'It is a white pebble.' In the Qur'an: 'from the green tree' [Yasin: 80], and 'a palm tree with a hollow trunk.' How could this, which is a description of one, not be singular in the meaning of a plural? 'And istabraq' in this reading is an addition to 'sundus'. Nafi', Hafs from Asim, al-Hasan, and 'Isa read: 'khudrun wa istabraq' with a raising in both. 'Khudrun' is an adjective for 'thiyab' (garments), and 'istabraq' is an addition to 'thiyab'. Abu 'Amr, Ibn 'Amir, and Nafi' also read 'khudrun' with a raising and 'istabraq' with a lowering. 'Khudrin' is a description for 'thiyab', and 'istabraq' is added to 'sundus'. Ibn Kathir and Asim - in the narration of Abu Bakr - read 'khudrin' with a lowering and 'istabraq' with a raising. He lowered 'khudrin' as previously mentioned, and 'istabraq' is an addition to 'thiyab'. 'Istabraq' is the thick silk. Ibn Muhaisin read: 'and istabraq' with a connected alif and an open qaf, as if it is an example of the past from 'barq' and 'istabraq' like 'ajiba' and 'ista'jaba'. Abu Hatim said: It is not permissible, and the correct view is that it is a generic name that should not carry a pronoun. This is supported by the definite article being included with it. The correct form is to cut the alif and apply it according to the reading of the congregation. Abu Haywah read: 'Upon them are garments' with a raising: 'sundus khudrun wa istabraq' raised in all three. And His saying, the Exalted: 'And they will be adorned' means: He made for them adornments. 'Asawir' is the plural of 'aswira', and 'aswira' is the plural of 'sawar', which are adornments for the arms. His saying, the Exalted: 'a pure drink', Abu Qulabah and al-Nakha'i said: Its meaning is that it does not become urine but will be a flow from the bodies, sweeter than musk. Here, there is something omitted that the saying necessitates, its estimation is: Allah, the Exalted, says to them and the angels about him: 'Indeed, this was for you a reward.'

'In the name of Allah, the Most Gracious, the Most Merciful' And His saying, exalted is He: ﴿Indeed, We have sent down the Qur'an to you﴾ is a confirmation for Muhammad, blessings and peace be upon him, and a strengthening for his soul against the actions of Quraysh and their conditions. And 'His Lord has decreed' exalted is He, that he should convey, strive, endure hardship, and be patient with the harm so that he may know Allah, exalted is He, towards them. And His saying, exalted is He: ﴿Sinful or ungrateful﴾ is a choice for him to know the one who should not be obeyed by any description of these two; for each one of them is indeed sinful and ungrateful. And the community at that time was not so numerous that sin would fall upon the disobedient, and the wording also necessitates the prohibition of the Imam from obeying a sinful one from the disobedient or an ungrateful one from the polytheists. And Abu Ubaidah said: 'Or' means 'and' and there is no choice in this matter. Then He commanded him, exalted is He, to remember his Lord, the Mighty and Majestic, regularly, in the morning and the evening, and at night with prostration and glorification, which is prayer. It is possible that He means the saying: 'Glory be to Allah.' And a group from the people of knowledge went to say that this verse refers to the five prayers, among them Ibn Habib and others. So, the morning refers to the Fajr prayer, and the evening refers to the Dhuhr and Asr prayers, and at night refers to the Maghrib and Isha prayers. And Ibn Zayd and others said: This was obligatory and it was abrogated, so there is no obligation except for the five. And some said, it is definitive regarding the matter of recommendation.