The مقام of his Lord is the position in which the servants stand for reckoning on the Day of Resurrection, the day when people will stand for the Lord of the worlds. And similar to this is the saying of Allah: 'For whoever fears My مقام.' It may be intended by the مقام of his Lord that Allah is standing over it, meaning He is a guardian and overseer, as in His saying: 'Is he who is [ever] standing over every soul for what it has earned.' He observes that, so no one dares to disobey Him. It is said: it is like being in a position of fear, as you say: 'I fear the side of so-and-so,' and 'I did this for your place.' And it has been narrated: 'The birds were frightened by it, and I drove away from it... the مقام of the wolf is like that of the accursed man.' It means: and I drove away from it the wolf. If you say: why did he say جَنَّتانِ? I say: the address is to the two weights (mankind and jinn), so it is as if it were said: for every fearful one from both of you are two جنتان: a جنة for the fearful human, and a جنة for the fearful jinn. It may also be said: a جنة for performing good deeds, and a جنة for avoiding sins, because the obligation revolves around them. And it may be said: a جنة for which one is rewarded, and another is added to it as a favor, as in His saying: 'For those who have done good is the best [reward] and more.' He specified the الأفنان, which are the branches that spread from the tree's trunk, because they are the ones that leaf and bear fruit. From them, the shades extend, and from them, the fruits are gathered. It is said that the الأفنان are the colors of the blessings that the souls desire and the eyes delight in. He said: 'And from every أفنان of delight and youth... I enjoyed it while the life was green and fresh.' The أفنان are the plural of فنن, which is a branch with many leaves, and thus the pleasures and youth are likened to a garden or a tree with branches in a figurative way. The affirmation of the أفنان is an imaginative expression. It may also be that it is the plural of فن, meaning a type or description not following the norm, like صحب and أصحاب. The لذاذات are the plural of لذاذة, which means pleasure. It is narrated: the لذاذة in the singular. And الصبا means youth or the inclination of the soul. 'And from' means some in the way of الزمخشري, meaning: and some of the أفنان I enjoyed, meaning: I delighted in it. The majority consider this as something where the described has been omitted, as they say: 'from us is the departure and from us is the stay,' for there is a preceding genitive that indicates it. So, 'from every' is a fronted news, and 'I enjoyed' is a description of a deleted subject, meaning: a type I enjoyed. However, the meaning is about the enjoyment, so it is necessary to resort to the opinion of الزمخشري. Or it may be that the preposition and its noun are a description of the subject, and 'I enjoyed' is the news even if the genitive does not precede the description. It may also be that 'from every' is an object for a deleted phrase that is explained by what is mentioned, meaning: I refrained from every أفنان I enjoyed, and the 'and' indicates the state, meaning: and while the life is green, meaning moist, soft, fresh, and beautiful, we liken the life to a youthful garden. The greenness is an imaginative expression.

Two eyes that flow wherever they wish in the heights and the depths. It is said: they flow from a mountain of musk. And from al-Hasan: they flow with pure water: one of them is التسنيم, and the other is السلسبيل. Two kinds: it is said: a known kind and a strange kind. مُتَّكِئِينَ is in the accusative as a commendation of the fearful ones. Or it is a state of them, because 'whoever fears' is in the plural sense. Their interiors are of استبرق, which is thick silk, and if the interiors are of استبرق, what do you think of the exteriors? It is said: their exteriors are of سندس. And it is said: of light that is close, which can be reached by the standing, sitting, and sleeping. And it was read: وجنى, with a kasra on the ج.