He guides them, their Lord, by their faith. He supports them because of their faith for uprightness. [Mahamud said: "Its meaning is that He supports them because of their faith for uprightness..." Ahmad said: "This confirms his claim that the condition for entering Paradise is righteous deeds, and that whoever does not act will be eternally in the Fire like the disbeliever. How can that be, when Allah has made the cause of guidance to Paradise absolute faith? He said, 'He guides them, their Lord, by their faith.' And the saying of Al-Zamakhshari that 'the intention is to add the deed' does not stand up to scrutiny, for Allah did not make the reasoning dependent on anything other than faith, even if it was mentioned first for something else. It is not necessary to apply it again or to require it. His argument is that the unknown faith is a cause added to the pronoun of the righteous, thus necessitating that righteousness be a condition in the causation, which is prohibited. The pronoun only returns to the entities, not by considering the attributes. Similar discussions have preceded this, and Allah is the Grantor of success.] On the path leading to reward. Therefore, He made rivers flow beneath them as a clarification and explanation of it, for holding onto the cause of happiness is like reaching it. It may also mean: He guides them in the Hereafter by the light of their faith to the path of Paradise, as His saying: 'On the Day you see the believing men and women, their light will be running before them and on their right.' And from it is the hadith: 'Indeed, when the believer emerges from his grave, his deeds will be depicted for him in a beautiful form, and he will say: I am your deed, and it will be a light and a guide to Paradise for him. And the disbeliever, when he emerges from his grave, his deeds will be depicted for him in an ugly form, and he will say: I am your deed, and he will be led by it until he enters the Fire.' [This was narrated by Al-Tabari through the route of Sa'id from Qatadah, who said: We have reached that the Prophet, blessings and peace be upon him, said: 'Indeed, when the believer emerges from his grave - and he mentioned it.'] If you say: This verse indicates that the faith by which a servant deserves guidance, success, and light on the Day of Resurrection is a conditioned faith, which is faith coupled with righteous deeds. And the faith that is not coupled with righteous deeds has no success or light for its possessor. I say: That is indeed the case. Do you not see how the connection is established collectively between faith and righteous deeds, as if he said: 'Indeed, those who combine faith and righteous deeds,' then he said: 'by their faith,' meaning by this faith that is joined with righteous deeds, which is a clear matter without doubt. Their calling is their supplication, for 'O Allah' is a call to Allah, and its meaning is: O Allah, we glorify You, like the saying of the one who is devout in the supplication of Qunoot: 'O Allah, You alone we worship, and to You we pray and prostrate.' And it may be intended by supplication: worship. 'And I distance myself from you and what you call upon besides Allah' means that there is no obligation in Paradise and no worship, and their worship is only that they glorify Allah and praise Him, and that is not worship. Rather, they are inspired to utter it with pleasure without obligation, as His saying: 'And their prayer at the House was nothing but whistling and clapping.' And the last of their supplication and the conclusion of their calling, which is glorification, is that they say: 'Praise be to Allah, the Lord of the worlds.' And the meaning of 'And their greeting therein is peace' is that some of them greet each other with peace. It was said: It is the greeting of the angels to them, attributing the source to the object. It was said: It is Allah's greeting to them. And 'And' is the softened form of the heavy, and its origin is: 'That is praise be to Allah,' on the basis that the pronoun refers to the matter, like His saying: 'That every one who walks barefoot and wears sandals is doomed.' [And I have gone to the shop following me... A young man like the swords of India, they have known... That every one who walks barefoot and wears sandals is doomed.] For Al-A'sha Maimun ibn Qais. And the shop is the place of buying and selling. And the intended meaning is the place of selling food and drink.

Any boy who roasts meat. Mashal: meaning swift. Shalool: light in work. Shalshal: with a damma, meaning one who is engaged in service and fulfilling needs. Shoul - like a shoulder - light in work. It is said: a place for meat from the pot. In youth: meaning a state of being with young men like the swords of India in carrying out noble deeds. Or in the brightness of faces and their radiance. The first is more suitable with his saying: they have known that, meaning the state and matter. Perishing and vanishing is every barefooted one: not wearing shoes, and one who wears them: wearing them, and they are a metaphor for the poor and the rich. If they are equal in wealth, then there is no meaning to the stinginess that does not necessitate permanence. It may be that they are a metaphor for all people, an exaggeration in generalization.