And He granted them radiance and joy. This means He gave them, instead of the frowning of the wicked and their sadness, radiance in their faces and joy in their hearts. This indicates that the day is described by the frowning of its people due to what they endured with their patience in preference to others. And from Ibn Abbas, may Allah be pleased with him: Al-Hasan and Al-Husayn fell ill, and the Messenger of Allah, blessings and peace be upon him, visited them with some people. They said: O Abu Al-Hasan, if you had made a vow for your son. [It was narrated by Al-Thalabi from the narration of Al-Qasim ibn Bahram from Layth ibn Abi Sulaym from Mujahid from Ibn Abbas, and from the narration of Al-Kalbi from Abu Salih from Ibn Abbas regarding the saying of Allah, the Exalted: 'They fulfill their vows' - the verse, and he mentioned its completion. And he added in its midst poetry for Ali and Fatimah. Al-Hakim Al-Tirmidhi said in the forty-fourth: Among the hadiths that hearts reject is a hadith narrated from Mujahid from Ibn Abbas, and he mentioned it with his poetry. Then he said: This is a fabricated, embellished hadith that only fools and the ignorant accept. And Ibn Al-Jawzi narrated it in the fabricated reports from the path of Abu Abdullah Al-Samarqandi from Muhammad ibn Kathir from Al-Asbagh ibn Nabatah. He said: Al-Hasan and Al-Husayn fell ill. To the end of it, he mentioned it with his poetry and additional words. Then he said: We have no doubt about its fabrication.] So Ali made a vow for Fatimah and their maidservant, if they recovered from what afflicted them, that they would fast for three days. They recovered, and they had nothing with them. Ali borrowed three sa's of barley from Shimon the Jew. Fatimah ground one sa and baked five loaves according to their number. They placed it before them to break their fast, when a beggar stood before them and said: Peace be upon you, O people of Muhammad. I am a poor man among the poor of the Muslims. Feed me, may Allah feed you from the tables of Paradise. They preferred him and spent the night without tasting anything but water, and they woke up fasting. When evening came, and they placed food before them, an orphan stood before them, and they preferred him. Then a captive stood before them in the third instance, and they did the same. When they woke up, Ali, may Allah be pleased with him, took the hands of Al-Hasan and Al-Husayn and went to the Messenger of Allah, blessings and peace be upon him. When he saw them trembling like chicks from extreme hunger, he said: What greatly saddens me is what I see in you. He stood up and went with them, and he saw Fatimah in her prayer niche, her back pressed against her stomach, and her eyes were sunken. This saddened him. Then Gabriel came down and said: Take this, O Muhammad, may Allah bless you in your family, and he recited the surah to him. If you say: What is the meaning of mentioning silk with Paradise? I say: The meaning is that He rewarded them for their patience in preference to others and what it leads to of hunger and nakedness with a garden in which there is pleasant food and silk in which there is beautiful clothing. This means that its air is moderate, with no scorching sun to harm or severe cold to hurt. In the hadith: The air of Paradise is gentle, [The saying 'the air of Paradise is gentle' is explained by what follows, as indicated by the authentic narrations.] neither hot nor cold. It is said: the cold of the moon. And from Tha'lab: It is in the language of Tayy. And he recited: And a night whose darkness has thickened... I passed through it while the cold was not shining. [That is: By the Lord of a night whose darkness has accumulated and mixed and increased, I passed through it and spent it in travel, while the cold was not shining, meaning: it did not appear and illuminate. And the cold in the language of Tayy is the moon, and this condition confirms the thickening of the darkness.] The meaning is that Paradise is light, so there is no need for a sun or moon in it. If you say: And the shade of it is near upon them, why is it in the accusative? I say: It is connected to the previous sentence because it is in the position of a state for those who are rewarded, and this is a state similar to it for them, as the pronoun returns to them in 'upon them,' except that it is a singular noun, and that was a sentence in the position of a singular, its meaning being: not seeing therein a sun or cold, and the shade of it is near upon them. The 'and' entered to indicate that both matters are combined for them, as if it were said: And He rewarded them with a garden combining between being far from heat and cold and the proximity of the shade upon them. And it is read: 'And near,' in the nominative, on the basis that its shade is the subject, and 'near' is the predicate, and the sentence is in the position of a state, and the meaning is: They do not see therein a sun or cold, while the shade of it is near upon them. And it is permissible to make 'reclining' and 'not seeing' and 'near' all attributes of Paradise. And it is permissible that 'and near' is connected to 'garden,' meaning:

And another garden, close at hand, with its shades upon them. They were promised two gardens, as His saying: "And for whoever fears the position of his Lord, there are two gardens," because they were described with fear: "Indeed, we fear from our Lord." If you say: What is the reason for the conjunction "and made submissive"? I say: If you raise "and close at hand," it is a verbal sentence connected to an initial sentence. If you make it accusative, it is an adverbial phrase of "close at hand," meaning: its shades draw near to them while its clusters are made submissive for them. Or it is connected to it as: "and close at hand are its shades upon them, and its clusters are made submissive." If you make "and close at hand" accusative as an adjective, it is a description like it. Do you not see that if you said: "A garden whose clusters are made submissive," it would be correct? And the making submissive of the clusters means to make them easy to be picked without resistance as they wish. Or to make them submissive for them, humble and lowly, from their saying: "A low wall" if it is short. "Crystal" is read without diacritics, and with the first being marked, and both with diacritics. This diacritic is a substitute for the alif of the indefinite article, because it is a separator, and in the second for following the first. The meaning of "crystal" of silver is that it is created from silver, and it has the whiteness of silver and its beauty in the clarity and transparency of the crystal. If you say: What is the meaning of "was"? I say: It is from "to be" in His saying: "Be!" and it is, meaning: the crystals were formed, by the formation of Allah, magnifying that wondrous creation, which combines the qualities of two differing substances. From it was in His saying: "Its mixture is of camphor." And it is read: "Crystals of silver," in the nominative as: "They are crystals that they have measured as a description of crystals of silver." The meaning of their measuring it is that they measured it in themselves to be of certain sizes and shapes according to their desires, so it came as they measured. It is said that the pronoun refers to those who circle around it, indicated by His saying: "And they will be served with it," as they measured its drink according to the measure of thirst, which is more delightful for the drinker because it is according to his need, neither exceeding nor falling short. And from Mujahid: It does not overflow nor diminish. And it is read: "They measured it," in the passive voice. Its meaning is that it is from "to measure," transferred from "to measure." You say: "I measured something and so-and-so made it measurable for you," meaning: they made them capable of it as they wished. It was named "ginger" for the taste of ginger in it, and the Arabs find it pleasant and delightful. The poet Al-A'sha said: "As if the clove and the ginger... have settled in her mouth and are mixed together." [This is from Al-A'sha, who likens the taste and smell of her mouth to clove and ginger, because the Arabs find both pleasant and delightful, and he likens the taste of her saliva to the taste of honey. "And mixed together" is a passive participle, from "to mix" when it is harvested. "Mixing" is the place where bees gather honey.] And said Al-Musayyab bin Al-A'las: "And as if the taste of ginger is in it... when you taste it and the first of the wine." [This is from Al-Musayyab bin Al-A'las, and the comparison here in the taste of ginger indicates that in the previous verse as well, and the pronoun "in it" refers to the mouth, and "when you taste it" means when you tasted its saliva, so it is metaphorical. The first of the wine is what is first pressed from the grapes and fermented, and he likens the taste of the saliva to both in general delightfulness, not implying that it has harshness as they do. "The first" is an addition to the taste. It is also possible that the pronoun "in it" refers to the saliva which is tasted, and the meaning of the first being in it is that it is mixed in it.] And "Salasibīl" for the smoothness of its descent in the throat and the ease of its passage, meaning: it is in the taste of ginger and has no sting, but the opposite of sting, which is smoothness. It is said: A smooth drink and a flowing drink and Salasibīl, and the letter "b" was added in the composition until the word became five letters. It indicates the utmost smoothness. Al-Zajjāj said:

Al-Salsabeel in the language: a description of what is extremely smooth. It is read as Salsabeel, with the prohibition of inflection, due to the combination of definiteness and femininity. It has been attributed to Ali ibn Abi Talib, may Allah be pleased with him, that its meaning is 'ask for a way to it,' and this is not straightforward in its apparent meaning. Unless it is meant that the entire saying of the speaker: 'ask for a way,' has been made a proper noun for the eye, as it was said: 'He carried evil,' and 'scattered seeds.' It is named so because no one drinks from it except one who asks for a way to it through righteous deeds. While it is correct in Arabic, it is forced and innovative, and attributing it to someone like Ali, may Allah be pleased with him, is more creative.

In the poetry of some contemporary poets:

'Ask for a way in it to the comfort of the soul... a spaciousness as if it were Salsabeel.' [[Ask for a way in it to the comfort of your soul, spaciousness: meaning with wine. Al-Salsabeel, Al-Salsal, and Al-Salsal: a spring in Paradise that flows easily down the throat, easy to swallow. The 'ba' is added for emphasis in indicating smoothness and ease. Wine is likened to it because it is known and established among people that the drink of Paradise is the best of drinks.]]

And 'Aynan' is a replacement for 'Zanjabeel,' and it is said: their cups are mixed with ginger itself. Or Allah creates its taste in it.

And 'Aynan' in this saying: is substituted for 'Kaasan' as if it were said: 'And they will be given in it a cup, a cup of spring.' Or it is in the accusative for specification. They compared their beauty, the clarity of their colors, and their scattering in their gatherings and homes to scattered pearls. And from Al-Ma'mun: that on the night Burān, the daughter of Al-Hasan ibn Sahl, was married to him, he was on a carpet woven from gold, and the women of the Caliphate's house scattered pearls on him. He looked at it scattered on that carpet, admired the sight, and said: 'May Allah reward Abu Nuwas,' as if he saw this where he says:

'As if the small and large from its occurrences... are like pebbles of pearls on a golden land.' [[By Abu Nuwas, he describes wine as its bubbles that rise above it being like glass and that it resembles gold, which is a compound simile. It is narrated that when Burān, the daughter of Al-Hasan ibn Sahl, was married to Al-Ma'mun ibn Al-Rashid, he was on a carpet woven with gold, and the women of the Caliphate's house scattered pearls on it. He looked at it and said: 'May Allah reward Abu Nuwas where he said: As if the small... the verse, and he was criticized for using 'small' and 'large' without the definite article and addition, even though they are from the comparative degree, and if they are stripped, it is necessary to make them masculine.]]

And it is said: they compared them to wet pearls when scattered from their shells, for it is more beautiful and has more water. 'You have seen' has no apparent or estimated effect to spread and be general, as if it were said: 'And when the sight is created, then.' And its meaning: that the sight of the seer, wherever it falls, is only connected to abundant bliss and great dominion. And 'Thamma' is in the accusative for the adverbial, meaning in Paradise. And whoever said: its meaning is 'ma thamma' has erred, because 'thamma' is a connection for 'ma,' and it is not permissible to drop the relative and leave the connection. 'Kabiran' is vast and delightful. It is narrated: that the lowest of the people of Paradise looks at his kingdom, a distance of a thousand years, seeing its farthest part as he sees its nearest part. And it is said: it has no end. And it is said: if they desire something, it happens. And it is said: the angels greet them and seek permission from them. It is read: 'Aaliyhim,' with a pause, as it is a subject with a predicate. [[Mahamud said: 'It is read with a pause as it is a subject with a predicate: clothing... etc.' Ahmad said: in this other way there is a consideration, for it makes it included in the meaning of 'hispan,' and how can that be while they are truly wearing silk, not in a way of comparison to pearls, unlike being pearls, for it is in the way of comparison that necessitates their resemblance to pearls to the extent that they are thought to be pearls. This way may be corrected but after an effort that is unnecessary with the first.]]

'Thiyabun Sundusin' means what is upon them from their clothing, garments of silk. And 'Aaliyhim' in the accusative, as it is a state of the pronoun in 'Yatoofu 'Alayhim' or in 'Hasibtahum,' meaning they are being circled by boys wearing high garments for those being circled. Or you thought them to be pearls, high for them are garments. And it is possible that it is meant: I saw the people of bliss and dominion, high upon them are garments. And 'Aaliyhim': in the nominative and accusative on that. And 'Alyhim,' and 'Khadra,' and 'Istabraq': in the nominative, carried on the garments in the genitive on the silk.

And it was recited: 'And istabraq' as a noun in the genitive case due to its prohibition of inflection because it is foreign. This is incorrect because it is an indefinite noun that can take the definite article. You would say: 'the istabraq,' unless Ibn Muhaisin claims that it can be made a proper noun for this type of clothing. And it was recited: 'And istabraq' with the hamzah connected and opened, as it is named from 'istaf'al' of 'al-bariq,' and this is also not correct, because it is a well-known inflected noun, and its origin is: 'istabraha.' And 'and they will be adorned' is an addition to 'and they will circulate around them.' If you say: It was mentioned here that their bracelets are made of silver, and in another place that they are made of gold. I say: Suppose it was said: 'And they will be adorned with bracelets of gold and silver,' this is correct and there is no ambiguity in it, as they adorn themselves with both types: either alternately or collectively, just as the women of this world mix different types of jewelry and gather them together. How beautiful it is for the wrist to have two bracelets: one of gold and one of silver. A drink that is pure and not impure like the wine of this world, because its being impure is by religious law, not by reason, and the abode is not an abode of obligation. Or because it has not been pressed so that the pure hands do not touch it, and the filthy feet do not tread upon it, and it has not been placed in the vessels and pitchers that have not been cleaned. Or because it does not lead to impurity because it exudes sweat from their bodies that has a scent like the scent of musk. That is: it is said to the people of Paradise: 'Indeed, this and this' referring to what has been mentioned of Allah's bounty upon them: what you have been rewarded for your deeds and for your efforts that were thanked, and gratitude is a metaphor.