It is His, glorified and exalted is He, habit in His Book to mention encouragement alongside warning. He complements the good news with a warning, intending to motivate the acquisition of what brings one closer, and to deter from committing what leads to destruction. When He mentioned the disbelievers and their deeds and warned them of punishment, He followed it with good news for His servants who combine belief and good deeds, performing acts of obedience and avoiding sins, and He protected them from being nullified by disbelief and major sins through reward. If you say: Who is being addressed by His saying: "And give good news?" I say: It may be the Messenger of Allah, blessings and peace be upon him, or it may be anyone. As he, blessings and peace be upon him, said: "Give good news to those who walk to the mosques in the darkness of night of complete light on the Day of Resurrection." [Narrated by Abu Dawood, Al-Tirmidhi, and Al-Bazzar, through the chain of Ismail ibn Suleiman from Abdullah ibn Aws from Buraidah. Al-Daraqutni said: Ismail is the only one who narrated it. There is a supporting narration from Thabit from Anas and Sahl ibn Sa'd, may Allah be pleased with them, narrated by Ibn Majah and Al-Hakim. It was narrated by Ibn Hibban from Abu Darda, may Allah be pleased with him, and Al-Tabarani from the narration of Ibn Abbas, Ibn Umar, Zayd ibn Harithah, Abu Musa, and Abu Umamah, may Allah be pleased with them, with weak chains. The narration of Zayd is in Al-Kamil by Ibn Adi. The narration of Abu Musa is with Al-Bazzar. Al-Tabarani narrated it in Al-Awsat from the narration of Aisha in the biography of Ahmad ibn Muhammad ibn Sadaqah. He said: It was uniquely narrated by Qatadah ibn Al-Fadl from Al-Hasan ibn Ali Al-Bayruti. It was narrated by Al-Tayalisi and Abu Ya'la from the narration of Abu Sa'id, and its chain is also weak. It was narrated by Umar ibn Shahin in Al-Targhib from the narration of Harithah ibn Wahb Al-Khuza'i.]" He did not command a specific individual with this. Rather, everyone is commanded with it, and this view is better and more generous because it indicates that the command, due to its greatness and the magnificence of its matter, is deserving to be given good news by everyone who is able to convey it. If you say: What is this command dependent upon, and there is no preceding command or prohibition to which it can be related? I say: What is relied upon in the conjunction is not the command so that it requires a similar command or prohibition to be connected to it. Rather, what is relied upon in the conjunction is the phrase describing the reward of the believers, which is connected to the phrase describing the punishment of the disbelievers, as you say: Zayd is punished with imprisonment and hardship, and give good news to 'Amr of pardon and release. You may also say: It is connected to His saying: "So fear (Allah)" as you say: O children of Tamim, beware of the punishment for what you have committed, and give good news, O so-and-so, to the children of Asad of my kindness towards them. And in the reading of Zayd ibn Ali, may Allah be pleased with him: "And give good news" in the passive form, connected to: "It has been prepared." And good news is the informing of something that brings joy to the informer. Hence, the scholars said: If he says to his servants: Who among you will give me good news of the arrival of so-and-so, he is free, and they inform him one by one, the first of them is freed, because he is the one who expressed joy at the news, unlike the others. If he had said instead of "give me good news" "inform me," they would all be freed, because they all informed him. Hence, the term 'bushra' refers to the appearance of joy on the skin. And the first light of dawn is referred to as 'tabashir al-sabah.' As for "So give them good news of a painful punishment," it is the opposite in speech intended for mockery, increasing the anger of the mocked and his pain and distress, as a man says to his enemy: "Give good news of the killing of your offspring and the plundering of your wealth." And from it is His saying: "So they were angry with us for killing 'Amr." [[Tamim was angry that we killed 'Amr ... on the day of Al-Nisar, so they were angry with us. This is a verse from Bushr ibn Abi Hazim Al-Asadi. Tamim and 'Amr are two tribes. And 'hal' is an interrogative of denial. Meaning: The one who has experienced matters is not like one who has not experienced them. It is possible that he commanded him to ask because the one who asks and knows is not like one who does not know. And "that we kill" means: from killing 'Amr. It was narrated: "You kill 'Amr," with the 'ba' for the unknown. Al-Nisar is the name of water for the children of 'Amr, meaning Tamim was angry with us for killing their allies, as if they were reproaching us for their weakness. So we removed their reproach with the sword, which is the sword that cuts a lot, from 'salama' when it cuts. And the analogy of their response to fighting with the sword is like the response of one who removes reproach in a mocking manner, because the first is disliked and the second is beloved.]} And the good deed is like the good deed in its nature. Al-Hatita said:

How is the insult, while no good deed ceases to come to me from the family of La'm, while I am entangled in the unseen? This is regarding Al-Hutay'ah, whose name is Jarwal ibn Aws ibn Huma ibn Makhdum ibn Malik Al-Ghatafani, when the Arabs came to Al-Nu'man ibn Al-Mundhir. He brought forth magnificent garments and said: 'I will dress whoever I wish in them tomorrow.' When the next day came, Ibn Sa'dah refrained out of fear of being dressed in them by another while he was present. The king sought him out and dressed him in the garments. The leaders of the Arabs from his tribe envied him and promised Al-Hutay'ah a hundred camels if he insulted him. He said: 'How can I insult him, while no good deed ceases to come to me from the family of La'm, while I am entangled in the unseen, or while they are entangled in the unseen?' He included the unseen because the absent is as if he is behind the back, or to strengthen the unseen, for when they want to strengthen something, they support it with the back for its strength. Often, they apply the description in the manner of the name, either due to the lack of need to mention it as in 'good deed,' or because it is sufficient in identifying the described if needed.

And the good deeds are everything that is upright from actions, according to the evidence of reason, the Book, and the Sunnah. The 'lam' is for the type.

If you say: What is the difference between the 'lam' of type entering upon the singular and that entering upon the plural? I say: When it enters upon the singular, it is suitable to refer to the type until it is encompassed, and it can refer to part of it to one of them. When it enters upon the plural, it is suitable to refer to all of the type, and it can refer to part of it not to one of them, because its weight in encompassing the collective in the type is like the singular in encompassing the type, and the collective in the totality of the type not in its singulars. If you say: What is meant by this collective with the 'lam'? I say:

The totality of the correct and upright actions in religion according to the state of the believer in the obligations of duty.

And the garden is the orchard of palm trees and trees that are thick and shaded by the intertwining of its branches. Zuhayr said:

'It waters a garden of crushed dates.'

'Indeed, the companion has found the separation, so they parted... and the heart is attached to the names of what it has attached.

And I parted from you with a pledge that has no release... on the day of farewell, so the pledge has become locked.'

This is from Zuhayr ibn Abi Sulma. The companion is the one who associates. The separation is the disconnection and distance, and 'names' refers to the name of his beloved. Its origin is from 'wasamah,' which is a sign of beauty. It is said that its origin is the plural of name. And 'attached' is in the passive form. The heart is the subject. And 'what it has attached' - in its light form - is its object, meaning what it has become attached to from her, which is love, longing, and sorrow for her journey. He did not specify it as a sign of abundance and exaggeration, and when his heart became preoccupied with her, it was as if she had taken him with her. Therefore, he claimed that she had taken him as a pledge in a clear metaphor, and he hinted at it with his words.

There is no escape for him: and the pledge is closed - with a kasra - when the creditor possesses it and its owner despairs of returning to it. Then he said: 'My eyes, due to excessive weeping and abundant tears, are like two eyes in two great buckets filled with water, carried by a she-camel that is slaughtered, humbled, and accustomed to work from the camels that are used for watering. That she-camel is watered from a garden 'Suhqan' with two dammas: the plural of 'Suhq', meaning tall palm trees towards the sky, or far from the place of water. It is always going and returning. He first addressed himself as if informing it of the journey of names due to his extreme distress, then he turned as if complaining to the people in his saying: 'My eyes.' That is, tall palm trees. The structure revolves around the meaning of covering, and as if due to its density and shading, it was named a garden, which is the bitter one, from the root 'Jannah' meaning to cover it, as if it is a single covering due to its extreme wrapping. The abode of reward is called 'Jannah' because of what is in it of gardens. If you say: Is the garden created or not? I say: There is a difference of opinion on that. Those who say it is created cite the dwelling of Adam and Hawwa in the garden and its mention in the Qur'an following the prevalent names associated with proper nouns, like prophet, messenger, and book, and similar. If you say: What is the meaning of the plural of 'garden' and its indefiniteness? I say: 'Garden' is the name for the entire abode of reward, and it includes many gardens arranged in ranks according to the merits of the doers, for each level among them are gardens from those gardens. If you say: Is it not a condition for deserving reward through faith and good deeds that the accountable person does not nullify them with disbelief and committing major sins and does not regret what he has done of obedience and leaving sin? Why is this not stipulated? I say: Since the reward is made deserving through faith and good deeds, and the glad tidings are exclusive to those who take them, it is established in minds that goodness is only deserving of its doer if he does not follow it with what corrupts it and takes away its goodness, and that goodness does not remain in the presence of a corrupting factor. And I know from Allah's saying to His Prophet, blessings and peace be upon him, who is the most honored and esteemed of people: 'If you associate partners with Allah, your work will surely become worthless.' And Allah said to the believers: 'And do not raise your voices to him as you raise your voices to one another, lest your deeds become worthless.' The condition of preserving them from nullification and regret is like that mentioned. If you say: What is the image of rivers flowing beneath it? I say: As you see the trees growing on the banks of the flowing rivers. And from Masruq: The rivers of the garden flow without a channel. And the most beautiful and noble of gardens are those whose trees are shaded, and the rivers flow through them. If it were not that flowing water is the greatest blessing and the greatest pleasure, and that gardens and orchards, even if they are the most beautiful and the finest, do not please the eyes nor delight the souls nor bring about ease and energy until water flows in them, otherwise the greatest comfort would be missed, and the greatest joy would be lost, and they would be like statues without souls, and images without life, Allah would not have mentioned the gardens accompanied by the mention of the flowing rivers beneath them, presented together as two things that must have one with the other, and He would not have prioritized it over other descriptions. The river is the wide flow above the stream and below the sea.

The river of Damascus, and for the Nile: the river of Egypt. The high language uses "the river" with the opening of the letter 'h'. The essence of the composition is based on abundance, and attributing the flow to the rivers is a figurative attribution, like their saying: the sons of so-and-so tread upon the path, and hunting is upon him for two days. If you say: why were the gardens indefinite and the rivers definite? I say: as for the indefiniteness of the gardens, it has been mentioned. And as for the definiteness of the rivers, it is meant to indicate the type, as you say: for so-and-so there is a garden in which there is flowing water, figs, grapes, and various fruits, referring to the types that are known to the addressee. Or it is meant that they are their rivers, thus the definition by the 'lam' compensates for the definition by addition, like His saying: (And the head has become white with age). Or the 'lam' refers to the rivers mentioned in His saying: (In them are rivers of water not stale, and rivers of milk whose taste has not changed) - the verse.

And His saying: whenever they are provided with it does not lack being a second description of gardens, or a news of a deleted subject, or a new sentence because when it was said that they have gardens, the listener cannot help but think about the fruits of those gardens, whether they are similar to the fruits of the gardens of this world or other types that do not resemble these types? So it was said that their fruits are similar to the fruits of the gardens of this world, meaning their types are similar even if they differ to a degree that only Allah knows. If you say: what is the position of مِنْ ثَمَرَةٍ? I say: it is like your saying: whenever I ate something from your garden of pomegranates, I praised you.

So the position of (مِنْ ثَمَرَةٍ) is like your saying from the pomegranate, as if it were said: whenever they are provided with from the gardens from any fruit, whether it be from its apples, pomegranates, grapes, or otherwise, they said that. Thus both the first and the second are for the beginning of the limit because the provision has begun from the gardens, and the provision from the gardens has begun from the fruit. Its descent is like saying: so-and-so provided me, and you are asked: from where? You say: from his garden, and you are asked: from which fruit did he provide you from his garden? You say: from the pomegranate. And its clarification is that "they were provided" is made absolute, beginning from the pronoun of the gardens, then made restricted by beginning from the pronoun of the gardens, beginning from the fruit, and it is not intended by the fruit the single apple or the single pomegranate in this interpretation, but rather the type of the types of fruits.

Another perspective is that (مِنْ ثَمَرَةٍ) is an explanation in the manner of your saying: I saw from you a lion. You mean a lion. And based on this, it is correct to intend by the fruit the type of fruits, and the gardens as one. If you say:

How is it said, 'This is what we were provided with before,' and how can the essence of the present for them in Paradise be the essence of what they were provided with in this world? I said: Its meaning is that this is like what we were provided with before. [Mahamud, may Allah have mercy on him, said: 'Its meaning is that this is like what we were provided with before... etc.' Ahmad, may Allah have mercy on him, said: 'And this is a comparison without a tool, which is the most eloquent form of comparison, like their saying: Abu Yusuf is Abu Hanifa.] And it is likened by the evidence of His saying, 'And they were brought forth in similarity,' and this is like your saying: Abu Yusuf is Abu Hanifa, meaning that due to the strength of the similarity, it is as if its essence is its essence. If you say: To what does the pronoun in His saying, 'And they were brought forth in similarity,' refer? I say: It refers to what was provided in this world and the Hereafter together, because His saying, 'This is what we were provided with before,' encompasses the mention of what they were provided with in both abodes. An example of this is His saying, 'If he is rich or poor, Allah is more worthy of them both,' meaning of the two types, the rich and the poor, due to the indication of His saying, 'rich or poor' on the two types. If the pronoun referred to the speaker, it would have been said, 'more worthy of him' in the singular. If you say: For what purpose do the fruits of this world and the fruits of Paradise resemble each other, and why are the fruits of Paradise not of other kinds? I say: Because a person is more familiar with what is customary, and he is inclined to what he knows. If he sees something he is not familiar with, his nature recoils from it, and his soul finds it distasteful. And because if he obtains something of the kind he has previously had a bond with, he has a prior familiarity with it, and he sees in it a clear advantage and a distinct virtue, and a significant difference between it and what he is accustomed to, his joy and delight become excessive, and his astonishment and wonder increase. He perceives the essence of the blessing in it and realizes the extent of his joy in it. If it were a kind he had not known, even if it were superior, he would assume that this kind could only be like that, and the true location of the blessing would not be clearly perceived. So when they see the pomegranate from the pomegranates of this world and its size, and that the largest does not exceed the size of a small watermelon, then they see the pomegranate of Paradise that fills the stomach. And the nabq from the nabq of this world in the size of a small sphere, then they see the nabq of Paradise like the hills of Hajar. Just as they saw the shade of the tree from the trees of this world and the extent of its length, then they see the tree in Paradise under whose shade a rider travels for a hundred years without crossing it, that is clearer for the virtue, more apparent for the advantage, more conducive to joy, and more astonishing that they are surprised by that pomegranate and that nabq without a prior bond with their kind. Their repeating this saying and uttering it at every fruit they are provided with is evidence of the culmination of the matter and the continuation of the state in the appearance of the advantage and the completion of the virtue, and that this great difference is what draws their astonishment and calls for their boasting at every moment. About Masruq: 'The trees of Paradise are clustered from their roots to their branches, and their fruits are like the small jars; whenever a fruit is taken, another returns to its place, and their rivers flow without channels, and the cluster is twelve cubits long.' And it is possible that the pronoun in 'they were brought forth in similarity' refers to the provision, as this indicates it, and the meaning would be that what they are provided with from the fruits of Paradise comes to them homogeneous in itself, as it is narrated about Al-Hasan: 'One of them is brought a platter to eat from, then another is brought, and he says: This is what we were provided with before,' and the angel says: 'Eat, for the color is the same and the taste is different.' And about him, blessings and peace be upon him: 'By the One in Whose hand is the soul of Muhammad, when a man from the people of Paradise reaches for a fruit to eat, it will not reach his mouth until Allah replaces it with something like it.' So when they see it and its form is like the first, they say that. The first interpretation is the same. If you say: What is the position of His saying, 'And they were brought forth in similarity,' in the structure of the speech? I say: It is like saying: So-and-so is better than so-and-so, and what a good deed he did. And he saw from the opinion like this, and it was correct. And from it is His saying: 'And they made the honorable among its people humiliated, and thus they do.' And similar sentences that are interjected in speech for confirmation.

The intended meaning of purifying the wives is that they are purified from what is specific to women, such as menstruation and postnatal bleeding, and from what is not specific to them, such as impurities and filth. It is permissible for it to include, in general, the purification from the filth of nature and the character traits that women of this world possess, which they acquire by themselves, and from the bad traits and low positions and corrupt origins, and from all their defects, shortcomings, malice, and cunning. If you say: Why did the description not come in the plural as in the described? I say: There are two eloquent languages. It is said: Women did, and they are doers and makers, and women did, and she is a doer. From this is the verse of Al-Hamasah: 'And when the maidens, veiled by smoke, hastened to set up the pots, they grew weary.' The meaning is that a group of purified wives. Zaid ibn Ali read: 'purified' and Ubaid ibn Umayr read: 'purified,' meaning 'made pure.' In the speech of some Arabs: 'How I need a house of Allah to purify myself.' That is, 'So I may purify myself with it.' If you say: Why was it not said 'pure'? I say: In 'purified' there is a grandeur to their description that is not in 'pure,' and it indicates that a purifier has purified them. And that is none other than Allah, glorified and exalted is He, who intends for His righteous servants to grant them every virtue in what He has prepared for them. And 'eternity' is the lasting permanence and necessary existence that does not cease. Allah, glorified and exalted is He, said: 'And We did not grant immortality to any human before you. So if you die, will they be eternal?' And Imru' al-Qais said: 'Oh, how pleasant is the morning, O you, the old ruins! And does one enjoy who has been in the past ages?'

And is there any enjoyment except for a happy one who is eternal? He has few worries and does not spend the night in fear. [This is from Al-Mu'allaqat of Imru' al-Qais. And 'And enjoy the morning' is a greeting of the pre-Islamic era, meaning may your life be pleasant. It is softened to say 'Am', as it is narrated here. Likewise, 'Ya'min' is also narrated here. And 'na'am' (to enjoy) is like 'daraba' (to strike): and 'na'am' is like 'sahula' (to ease). And 'na'am' is like 'alima' (to know). And 'na'am' is pronounced with a broken 'ayn' which is rare, meaning it became soft and gentle. The morning is specified because it is the time of raids. And 'al-talal' refers to what remains of the traces of the homes. And 'al-bali' means the perishing one. The intended meaning is the greeting of the people of the ruins, then he mentions the mistake in their greeting by saying: one does not enjoy who was in the past and is now perishing. Thus, the question is one of denial: and 'al-mukhallad' refers to one who has a long life such that he does not perish. And 'al-awjal' is the plural of 'wajal' which means fear, and the 'ba' indicates association. It may also be that it indicates a state of being for illustration.