Except for the servants of Allah. But the servants of Allah, this is an exception that is disconnected. The known provision is explained by fruits. They are everything that one enjoys but does not eat for the sake of sustaining health. This means that their provision is entirely fruits, as they are independent of sustaining health through food, since they are bodies perfectly created for eternity. Everything they eat, they eat for enjoyment. It may also be intended that the known provision is described by the characteristics upon which it was created: of pleasant taste, aroma, delight, and beautiful appearance. It was said: known in time, as in His saying, 'And for them is their provision therein, morning and evening.' And according to Qatadah, the known provision is Paradise. And His saying, 'In gardens,' is rejected, and His saying, 'And they are honored,' is what the scholars say regarding the definition of reward in a manner of praise and glorification. It is among the greatest things that the souls of those with high aspirations should aspire to, just as among the greatest things that their souls should turn away from is that the people of the Fire and their small ones. The contrast: more complete for joy and more comforting. It was said: they do not look at each other's backs. It is said for the glass containing wine: cup, and the wine itself is also called a cup. He said: 'And a cup I drank for pleasure.' 'And another I healed myself with.' So that people may know that I am a person who has approached life from its door. For Al-A'sha, and the cup is used for the glass containing wine, and for the wine in it: a well-known metaphor, and it is feminine due to the femininity of its description and pronoun. He says: 'And by my Lord, a cup I drank with pleasure, or for the sake of pleasure harmed me, so I drank another cup to heal myself from the first with it, so that people may know that I am experienced in matters.' And he alluded to that by saying: 'I approached life from its door,' and he likened life with its appropriate causes to a house that has a door, in a figurative manner. The establishment of the door is imaginative, meaning: just as I healed the ailment from its door, I attained life and obtained it from the causes that suit it. It is narrated: instead of the second half of the first line, 'Dahak that sways from those who have tasted it.' And dahak: it is broken and nudged sharply. A full cup: filled, and dahak: filled. And swaying: leaning, but this is from another rhyme. And according to Al-Akhfash: every cup in the Qur'an is wine, and likewise in the interpretation of Ibn Abbas, 'From a spring of pure drink.' Or from a flowing river, which is running on the surface of the earth, visible to the eyes: described by what water is described, because it runs in Paradise in rivers just as water runs. Allah, the Exalted, said: 'And rivers of wine.' White is an attribute of the cup, a delight, either to be described by delight as if it is the delight itself and its essence, or it is the feminine of delight. It is said: 'The thing is delightful, so it is delightful and pleasing.' And its weight is: fa'il, as you say: a man of medicine. He said: 'And delightful like the taste of the sarkhad I left behind in the land of enemies for fear of calamities befalling me.' The delightful: an attribute, and delight: feminine, and it is a name for the quality that exists in the soul, and a name for the delightful thing. And the sarkhad: a place in the Levant attributed to the drink. And calamities: a source like the event, but it indicates renewal and repetition. He says: 'And by my Lord, something delightful means sleep, its taste is like the taste of good drink, I left it in the land of enemies out of fear of calamities befalling me.' And it is narrated instead of the second half: 'In the evening, the fifth of the people and the eye is in love.' And the fifth of the people is the fifth of their wealth. He means sleep. The ghoul: for whom it has deceived, it destroys him. And from it: the ghoul that is in the lies of the Arabs. And in their proverbs: anger is the ghoul of forbearance. And 'they are made to bleed' is in the passive form, from the bleeding of the drinker. If his mind goes away. And it is said for the drunk: he is bleeding and bled. And it is said for the stabbed: he bled and died if all his blood came out. And I drew from the well until I made it bleed: if I left no water in it. And in their proverbs: more cowardly than the bled one. And it is read: 'they bleed,' from 'to make the drinker bleed' if his mind or drink goes away.

By my life, if you become intoxicated or become sober... you have been the worst of companions, O family of Abjar. [For the meaning of 'anzaf' and 'nazaf': it means to flow out until one weakens and their movement ceases. 'Nazaf' in a dispute means their argument has been cut off, and 'anzaf' means to become one who has a flow; thus, 'nazaf' and 'anzaf' do not indicate time. And the saying: 'if you become intoxicated' means you have become drunk and your movement has ceased, or your drink has been cut off. 'And you have been the worst of companions' is the response to the oath, and the response to the condition is similar and omitted. 'And you' is what is specifically blamed.

'Family of Abjar' is an address, and it contains a type of mockery and disdain towards them.]

Its meaning is: they have become indulgent. An example of this is: the clouds have cleared, and the wind has cleared them away, and the man has fallen and been thrown down.

Their reality is: they have entered into clearing and falling. And in the reading of Talhah ibn Masrif: 'wa-yanzifoon' with a pronounced 'zay', from 'nazaf' which means to become intoxicated, similar to 'qareeb' which means to become near. The meaning is: there is no corruption whatsoever from the types of corruption that occur in drinking alcohol, such as colic, headache, drunkenness, or brawling, or idle talk, or sinning, or anything else, nor do they become intoxicated [the phrase 'nor do they become intoxicated' might mean: nor do they become intoxicated by it.], which is the greatest of its corruptions, so He singled it out and mentioned it.

Those who lower their gaze have confined their sight to their husbands, not extending their gaze to others, like the saying of Allah, 'Uruban' [the saying 'like the saying of Allah: 'Uruban' means affectionate towards their husbands as will come.] and the eye:

The clear eyes [the phrase 'the clear eyes' in the dictionaries means: 'the clear eye' with movement: revealing the eye. A man is 'anjal', and the eye is 'najla', and the plural is 'najal'. In it is the praise of the ostrich: the place of its eggs. And 'adhahi' is its place, and it is a form of 'dahwat', because it digs it with its foot and then lays eggs in it, and 'adhahi' is its plural.] They resemble the ostrich that lays eggs in the nests, and the Arabs liken women to them and call them the white ones of the chambers.