The righteous are the plural of barr or bar, like rab and arbab, and shaheed and ashhaad. Al-Hasan said: They are those who do not harm the ant. The cup is the glass when it contains wine, and the wine itself is called a cup, the mixture of which is what is mixed with camphor, water of camphor, which is the name of a spring in Paradise whose water is white like camphor. Mahmoud said: "Camphor is a spring in Paradise named as such due to the color and scent of camphor and its coolness..." Ahmad said: This response addresses the first two opinions, while regarding the other two opinions, which state that the spring is a substitute for the cup. The meaning of its mixture with camphor is either that it contains its qualities, or that the camphor referred to is as previously mentioned. Thus, the mentioned response does not hold, and the answer to the question is that when the drink was first mentioned in terms of its existence, it was mentioned again to assure enjoyment from it, as if it were said: They drink from it and find pleasure in it. Abu Ubaidah understood it this way. Its scent and coolness. And a spring is a substitute for it. And according to Qatadah: It is mixed for them with camphor and sealed for them with musk. It was said: A scent of camphor and its whiteness and coolness is created in it. So it is as if it were mixed with camphor. And a spring in these two opinions is a substitute for a place of a cup on the assumption of omitting an addition, as if it were said: They drink wine from a wine spring. Or it is in the accusative for specification. If you ask: Why was the act of drinking connected with the preposition of beginning first, and with the preposition of attachment last? I say: Because the cup is the beginning of their drinking and its first goal, while the spring is what they mix their drink with. So the meaning is: The servants of Allah drink wine from it, as you say: I drank water with honey. They will gush it forth, flowing it wherever they wish from their homes, flowing easily without hindrance. They fulfill the response of the one who asks: What is it that they are provided with? And fulfilling vows is an emphasis in describing them as being diligent in performing obligations, for whoever fulfills what he has obligated upon himself for the sake of Allah is more so in fulfilling what Allah has obligated upon him, or in a spreading manner, widely reaching the utmost limits, as in the case of a fire spreading, or dawn spreading. It is from 'tar' (to fly), akin to 'stanfara' (to call forth) from 'nafar' (to depart) due to love for food, meaning: with desire for it and need for it. Similar to 'and he gave wealth out of love for it', 'You will not attain righteousness until you spend from what you love.' And from Al-Fudail ibn 'Iyad: Out of love for Allah. And as for Al-Hasan: The Messenger of Allah, blessings and peace be upon him, would be brought a captive and would hand him over to some Muslims, saying: Be good to him. He would be with him for two or three days, preferring him over himself. And according to the majority of scholars: It is permissible to do good to disbelievers in the land of Islam, and obligations are not directed to them. And from Qatadah: Their captive at that time was a polytheist, and your Muslim brother is more deserving of being fed. And from Sa'id ibn Jubayr and 'Ata: It is the captive from the people of the Qiblah. And from Abu Sa'id Al-Khudri: It is the owned slave and the imprisoned. And the Messenger of Allah, blessings and peace be upon him, named the debtor: a captive, saying: "Your debtor is your captive, so be good to your captive." Indeed, we feed you with the intention of saying. It may be a saying with the tongue, preventing them from reciprocating in kind or with thanks, because their kindness is an action for the sake of Allah, so there is no meaning in rewarding creation. And it may be their saying to them as kindness, teaching, and reminding, of what should be the case for one who is sincere to Allah. And from 'Aisha, may Allah be pleased with her, that she would send charity to a household, then ask the messenger what they said. If he mentioned a prayer, she would pray for them similarly so that the reward of the charity would remain pure for her with Allah. And it may be that this is a clarification and revelation of their belief and the correctness of their intention even if they said nothing. And from Mujahid: Indeed, they did not speak it, but Allah knew it from them and praised them. And the grateful and the ungrateful are two sources like gratitude and disbelief. Indeed, we fear that our goodness to you is out of fear of the severity of that day, not with the intention of rewarding you, and we do not want from you a reward for fear of the punishment of Allah for seeking a reward for charity.

And the day is described as frowning. This is a metaphor in two ways: that it is described with the characteristic of its people, the wretched, as in their saying: "Your day is fasting." It has been narrated that the disbeliever will frown on that day until sweat flows from between his eyes like tar. And it is likened in its severity and harm to the frowning lion or the brave warrior: and the qamṭarīr: the one who is very frowning, who brings together what is between his eyes. Al-Zajjāj said: It is said: "The she-camel has qamṭarred" when it raises its tail and gathers its two sides and wrinkles its nose. [The term "two sides" refers to the sides or aspects. And to feed a bird its chick is to feed it with its mouth. And "zqara" is to rock a child, as stated in the dictionaries.] And Asad ibn Nā‘isa said: "And I have been burned by wars every day... the brave warrior, the qamṭarīr of the morning." [This is by Asad ibn Nā‘isa. To be burned by fire and to have experienced its intense heat is to have tasted its severity and to have warmed oneself by it, thus likening war to fire in a metaphorical way, and being burned is an imaginative expression. The brave one is the one who is courageous when his face becomes severe. And the qamṭarīr is the one who is very frowning, who brings together what is between his eyes. It is said: "The she-camel has qamṭarred" when it gathers its two sides, raises its tail, and wrinkles its nose. Therefore, it is derived from qamṭar, and the 'm' is extra. And describing evil and shouting with that is a metaphor.]