Tafsir Ibn Kathir (abridged)

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

The Recompense of the Disbelievers and the Righteous Allah informs of what he has waiting for those who disbelieve in Him from His creatures of chains, iron collars and Sa`ir. Sa`ir is the flame and fire of the Hell. This is as Allah says, إِذِ الاٌّغْلَـلُ فِى أَعْنَـقِهِمْ والسَّلَـسِلُ يُسْحَبُونَ - فِى الْحَمِيمِ ثُمَّ فِى النَّارِ يُسْجَرُونَ (When iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the boiling water, then they will be burned in the Fire.) (40:71,72) After mentioning the blazing Fire He has prepared for these wretched people, Allah goes on to say, إِنَّ الاٌّبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَـفُوراً (Verily, the Abrar (righteous believers) shall drink of a cup mixed with Kafur.) The properties of the Kafur (camphor) are well known; cooling, having a nice fragrance and in addition to this its taste will be delicious in Paradise. Al-Hasan said, "The coolness of the camphor will be in the pleasantness of ginger." Thus Allah said, عَيْناً يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيراً (A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly.) meaning, this (drink) that will be mixed for these righteous people will be taken from Kafur, which is a spring that Allah's close servants will drink directly from, without it being mixed with anything, and they will drink to their fill from it. The word Yashrabu (to drink) includes the meaning of Yarwa (to quench one's thirst). Allah then says, يُفَجِّرُونَهَا تَفْجِيراً (causing it to gush forth abundantly (Tafjir).) meaning, they will have control of it however and wherever they wish. They will have access to it from their castles, their homes, their sitting rooms and their residences. At-Tafjir means to cause to gush forth or flow out. This is as Allah says, وَقَالُواْ لَن نُّؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الاٌّرْضِ يَنْبُوعًا (And they say: "We shall not believe in you until you cause a spring to gush forth from the earth for us.) (17:90) And Allah says, وَفَجَّرْنَا خِلَـلَهُمَا نَهَراً (We caused a river to gush forth in the midst of them.) (18:33) Mujahid said, يُفَجِّرُونَهَا تَفْجِيراً (causing it to gush forth abundantly.) "This means that they will divert it to wherever they wish." `Ikrimah and Qatadah both made similar statements. Ath-Thawri said, "They will cause it to flow wherever they wish." The Deeds of these Righteous People Allah says, يُوفُونَ بِالنَّذْرِ وَيَخَـفُونَ يَوْماً كَانَ شَرُّهُ مُسْتَطِيراً (They fulfill vows, and they fear a Day whose evil will be wide-spreading.) meaning, they devote to worship Allah using that which He made obligatory upon them from actions of obligatory obedience that is based on Islamic legislation. They also worship Him by fulfilling their vows. Imam Malik reported from Talhah bin `Abdul-Malik Al-Ayli, who reported from Al-Qasim bin Malik, from `A'ishah that the Messenger of Allah ﷺ said, «مَنْ نَذَرَ أَنْ يُطِيعَ اللهَ فَلْيُطِعْهُ، وَمَنْ نَذَرَ أَنْ يَعْصِيَ اللهَ فَلَا يَعْصِه» (Whoever makes a vow to obey Allah, then he should obey Him. And whoever makes a vow to disobey Allah, then he should not disobey Him.) Al-Bukhari also recorded this Hadith from Malik. These people also abandon those forbidden things which He (Allah) has prohibited for them, due to their fear of having an evil reckoning on the Day of Return. This is the Day when the evil will spread out among all people except for those upon whom Allah has had mercy. Ibn `Abbas said, "Spreading." Qatadah said, "By Allah! The evil of that Day will spread until it fills the heavens and the earth." Concerning Allah's statement, وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ (And they give food, inspite of their love for it,) It has been said that this means the love of Allah, the Most High. In their view the pronoun refers to Allah. However, the most apparent meaning is that the pronoun refers to the food. This would mean, they give food while they themselves love it and desire it. This was stated by Mujahid and Muqatil, and it was the preferred opinion of Ibn Jarir. This is similar to Allah's statement, وَءَاتَى الْمَالَ عَلَى حُبِّهِ (And gives his wealth, in spite of love for it.) (2:177) Allah also says, لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ (By no means shall you attain Al-Birr unless you spend of that which you love.) (3:92) In the Sahih, there is a Hadith which states, «أَفْضَلُ الصَّدَقَةِ أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحِيحٌ، تَأْمُلُ الْغِنَى وَتَخْشَى الْفَقْر» (The best charity is that which you give while you are healthy, covetous, hoping for wealth and fearing poverty.) This means in the condition of your love for wealth, your eagerness for it and your need for it. Thus, Allah says, وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِيناً وَيَتِيماً وَأَسِيراً (And they give food, inspite of their love for it, to the poor, the orphan and the captive,) Concerning the poor person and the orphan, an explanation of them and their characteristics has already preceded. In reference to the captive, Sa`id bin Jubayr, Al-Hasan and Ad-Dahhak all said, "He is the captive among the people of the Qiblah (i.e., the Muslims)." Ibn `Abbas said, "At that time (when this Ayah was revealed) their (the Muslims') captives were idolators." Proof for this is that on the day of Badr the Messenger of Allah ﷺ commanded his Companions to treat the captives respectfully. They (the Companions) would give them preference over themselves when eating their meals. `Ikrimah said, "They (captives) are the slaves." Ibn Jarir preferred this opinion since the Ayah generally refers to both the Muslim and the idolators. Sa`id bin Jubayr, `Ata', Al-Hasan and Qatadah all made similar statements. The Messenger of Allah ﷺ advised treating servants well in more than one Hadith. This held such importance with him that the last statement of advice that he gave (before dying) was his saying, «الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُم» (The prayer (As-Salah) and what your right hand possesses (slaves).) Mujahid said, "He (the captive) is the prisoner." This means that these (righteous) people give food to others even though they themselves desire it and love it, saying at the same time, إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ (We feed you seeking Allah's Face only.) meaning, hoping for the reward of Allah and His pleasure. لاَ نُرِيدُ مِنكُمْ جَزَآءً وَلاَ شُكُوراً (We wish for no reward, nor thanks from you.) meaning, `we do not seek any reward from you in return for it. We also are not seeking for you to thank us in front of the people.' Mujahid and Sa`id bin Jubayr both said, "By Allah! They do not say this with their tongues, but rather, Allah knows it in their hearts and He commends them for it. Every seeker should seek after this." إِنَّا نَخَافُ مِن رَّبِّنَا يَوْماً عَبُوساً قَمْطَرِيراً (Verily, We fear from our Lord a Day that is `Abus and Qamtarir.) meaning, `we only do this so that perhaps Allah may have mercy on us and treat us with gentleness on the Day that is `Abus and Qamtarir.' `Ali bin Abi Talhah reported from Ibn `Abbas, "`Abus means difficult and Qamtarir means long." `Ikrimah and others said from Ibn Abbas, يَوْماً عَبُوساً قَمْطَرِيراً (a Day that is `Abus and Qamtarir (hard and distressful, that will make the faces look horrible from extreme dislike to it.)) "The disbeliever will frown on that day until sweat will flow between his eyes like tar." Mujahid said, "Abus `Abis means (frowning with) the two lips and Qamtarir means drawing up the face in a scowl." Sa`id bin Jubayr and Qatadah said, "Faces will be made to frown due to dismay. Qamtarir is the contraction of the forehead and what is between the two eyes due to dismay." Ibn Zayd said, " `Abus is the evil and Qamtarir is the severity." Some Details concerning the Reward of the Righteous in Paradise and what it contains of Delights Allah says, فَوَقَـهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَومِ وَلَقَّـهُمْ نَضْرَةً وَسُرُوراً (So, Allah saved them from the evil of that Day, and gave them Nadrah (a light of beauty) and joy.) This is used as a way of eloquence in stating similarity (i.e., two similar things). فَوَقَـهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَومِ (So, Allah saved them from the evil of that Day,) meaning, He protects them from that which they fear of it. وَلَقَّـهُمْ نَضْرَةً (and gave them Nadrah (a light of beauty)) meaning, in their faces. وَسُرُوراً (And joy) in their hearts. Al-Hasan Al-Basri, Qatadah, Abu `Aliyah and Ar-Rabi` bin Anas all stated this. This is similar to Allah's statement, وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ - ضَـحِكَةٌ مُّسْتَبْشِرَةٌ (Some faces that Day will be bright, laughing, rejoicing at good news.) This is because if the heart is happy, then the face will be enlightened. As Ka`b bin Malik said in his lengthy Hadith about Allah's Messenger ﷺ, whenever he was happy, then his face will be radiant until it will be as if it is a piece of the moon. `A'ishah said, "The Messenger of Allah ﷺ entered into my home happy and his facial expression was glowing." And the Hadith continues. dAllah then says, وَجَزَاهُمْ بِمَا صَبَرُواْ (And their recompense because they were patient) meaning, due to their patience He will give them, bestow upon them and accommodate them with Paradise and silken garments. This means a home that is spacious, a delightful life and fine clothing. Al-Hafiz Ibn `Asakir said in his biography of Hisham bin Sulayman Ad-Darani, "Surat Al-Insan was recited to Abu Sulayman Ad-Darani, and when the reciter reached the Ayah where Allah says, وَجَزَاهُمْ بِمَا صَبَرُواْ جَنَّةً وَحَرِيراً (And their recompense shall be Paradise, and silken garments, because they were patient.) he (Abu Sulayman) said, `Because they were patient in leaving off their desires in the world."'

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

The Recompense of the Disbelievers and the Righteous Allah informs of what he has waiting for those who disbelieve in Him from His creatures of chains, iron collars and Sa`ir. Sa`ir is the flame and fire of the Hell. This is as Allah says, إِذِ الاٌّغْلَـلُ فِى أَعْنَـقِهِمْ والسَّلَـسِلُ يُسْحَبُونَ - فِى الْحَمِيمِ ثُمَّ فِى النَّارِ يُسْجَرُونَ (When iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the boiling water, then they will be burned in the Fire.) (40:71,72) After mentioning the blazing Fire He has prepared for these wretched people, Allah goes on to say, إِنَّ الاٌّبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَـفُوراً (Verily, the Abrar (righteous believers) shall drink of a cup mixed with Kafur.) The properties of the Kafur (camphor) are well known; cooling, having a nice fragrance and in addition to this its taste will be delicious in Paradise. Al-Hasan said, "The coolness of the camphor will be in the pleasantness of ginger." Thus Allah said, عَيْناً يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيراً (A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly.) meaning, this (drink) that will be mixed for these righteous people will be taken from Kafur, which is a spring that Allah's close servants will drink directly from, without it being mixed with anything, and they will drink to their fill from it. The word Yashrabu (to drink) includes the meaning of Yarwa (to quench one's thirst). Allah then says, يُفَجِّرُونَهَا تَفْجِيراً (causing it to gush forth abundantly (Tafjir).) meaning, they will have control of it however and wherever they wish. They will have access to it from their castles, their homes, their sitting rooms and their residences. At-Tafjir means to cause to gush forth or flow out. This is as Allah says, وَقَالُواْ لَن نُّؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الاٌّرْضِ يَنْبُوعًا (And they say: "We shall not believe in you until you cause a spring to gush forth from the earth for us.) (17:90) And Allah says, وَفَجَّرْنَا خِلَـلَهُمَا نَهَراً (We caused a river to gush forth in the midst of them.) (18:33) Mujahid said, يُفَجِّرُونَهَا تَفْجِيراً (causing it to gush forth abundantly.) "This means that they will divert it to wherever they wish." `Ikrimah and Qatadah both made similar statements. Ath-Thawri said, "They will cause it to flow wherever they wish." The Deeds of these Righteous People Allah says, يُوفُونَ بِالنَّذْرِ وَيَخَـفُونَ يَوْماً كَانَ شَرُّهُ مُسْتَطِيراً (They fulfill vows, and they fear a Day whose evil will be wide-spreading.) meaning, they devote to worship Allah using that which He made obligatory upon them from actions of obligatory obedience that is based on Islamic legislation. They also worship Him by fulfilling their vows. Imam Malik reported from Talhah bin `Abdul-Malik Al-Ayli, who reported from Al-Qasim bin Malik, from `A'ishah that the Messenger of Allah ﷺ said, «مَنْ نَذَرَ أَنْ يُطِيعَ اللهَ فَلْيُطِعْهُ، وَمَنْ نَذَرَ أَنْ يَعْصِيَ اللهَ فَلَا يَعْصِه» (Whoever makes a vow to obey Allah, then he should obey Him. And whoever makes a vow to disobey Allah, then he should not disobey Him.) Al-Bukhari also recorded this Hadith from Malik. These people also abandon those forbidden things which He (Allah) has prohibited for them, due to their fear of having an evil reckoning on the Day of Return. This is the Day when the evil will spread out among all people except for those upon whom Allah has had mercy. Ibn `Abbas said, "Spreading." Qatadah said, "By Allah! The evil of that Day will spread until it fills the heavens and the earth." Concerning Allah's statement, وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ (And they give food, inspite of their love for it,) It has been said that this means the love of Allah, the Most High. In their view the pronoun refers to Allah. However, the most apparent meaning is that the pronoun refers to the food. This would mean, they give food while they themselves love it and desire it. This was stated by Mujahid and Muqatil, and it was the preferred opinion of Ibn Jarir. This is similar to Allah's statement, وَءَاتَى الْمَالَ عَلَى حُبِّهِ (And gives his wealth, in spite of love for it.) (2:177) Allah also says, لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ (By no means shall you attain Al-Birr unless you spend of that which you love.) (3:92) In the Sahih, there is a Hadith which states, «أَفْضَلُ الصَّدَقَةِ أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحِيحٌ، تَأْمُلُ الْغِنَى وَتَخْشَى الْفَقْر» (The best charity is that which you give while you are healthy, covetous, hoping for wealth and fearing poverty.) This means in the condition of your love for wealth, your eagerness for it and your need for it. Thus, Allah says, وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِيناً وَيَتِيماً وَأَسِيراً (And they give food, inspite of their love for it, to the poor, the orphan and the captive,) Concerning the poor person and the orphan, an explanation of them and their characteristics has already preceded. In reference to the captive, Sa`id bin Jubayr, Al-Hasan and Ad-Dahhak all said, "He is the captive among the people of the Qiblah (i.e., the Muslims)." Ibn `Abbas said, "At that time (when this Ayah was revealed) their (the Muslims') captives were idolators." Proof for this is that on the day of Badr the Messenger of Allah ﷺ commanded his Companions to treat the captives respectfully. They (the Companions) would give them preference over themselves when eating their meals. `Ikrimah said, "They (captives) are the slaves." Ibn Jarir preferred this opinion since the Ayah generally refers to both the Muslim and the idolators. Sa`id bin Jubayr, `Ata', Al-Hasan and Qatadah all made similar statements. The Messenger of Allah ﷺ advised treating servants well in more than one Hadith. This held such importance with him that the last statement of advice that he gave (before dying) was his saying, «الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُم» (The prayer (As-Salah) and what your right hand possesses (slaves).) Mujahid said, "He (the captive) is the prisoner." This means that these (righteous) people give food to others even though they themselves desire it and love it, saying at the same time, إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ (We feed you seeking Allah's Face only.) meaning, hoping for the reward of Allah and His pleasure. لاَ نُرِيدُ مِنكُمْ جَزَآءً وَلاَ شُكُوراً (We wish for no reward, nor thanks from you.) meaning, `we do not seek any reward from you in return for it. We also are not seeking for you to thank us in front of the people.' Mujahid and Sa`id bin Jubayr both said, "By Allah! They do not say this with their tongues, but rather, Allah knows it in their hearts and He commends them for it. Every seeker should seek after this." إِنَّا نَخَافُ مِن رَّبِّنَا يَوْماً عَبُوساً قَمْطَرِيراً (Verily, We fear from our Lord a Day that is `Abus and Qamtarir.) meaning, `we only do this so that perhaps Allah may have mercy on us and treat us with gentleness on the Day that is `Abus and Qamtarir.' `Ali bin Abi Talhah reported from Ibn `Abbas, "`Abus means difficult and Qamtarir means long." `Ikrimah and others said from Ibn Abbas, يَوْماً عَبُوساً قَمْطَرِيراً (a Day that is `Abus and Qamtarir (hard and distressful, that will make the faces look horrible from extreme dislike to it.)) "The disbeliever will frown on that day until sweat will flow between his eyes like tar." Mujahid said, "Abus `Abis means (frowning with) the two lips and Qamtarir means drawing up the face in a scowl." Sa`id bin Jubayr and Qatadah said, "Faces will be made to frown due to dismay. Qamtarir is the contraction of the forehead and what is between the two eyes due to dismay." Ibn Zayd said, " `Abus is the evil and Qamtarir is the severity." Some Details concerning the Reward of the Righteous in Paradise and what it contains of Delights Allah says, فَوَقَـهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَومِ وَلَقَّـهُمْ نَضْرَةً وَسُرُوراً (So, Allah saved them from the evil of that Day, and gave them Nadrah (a light of beauty) and joy.) This is used as a way of eloquence in stating similarity (i.e., two similar things). فَوَقَـهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَومِ (So, Allah saved them from the evil of that Day,) meaning, He protects them from that which they fear of it. وَلَقَّـهُمْ نَضْرَةً (and gave them Nadrah (a light of beauty)) meaning, in their faces. وَسُرُوراً (And joy) in their hearts. Al-Hasan Al-Basri, Qatadah, Abu `Aliyah and Ar-Rabi` bin Anas all stated this. This is similar to Allah's statement, وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ - ضَـحِكَةٌ مُّسْتَبْشِرَةٌ (Some faces that Day will be bright, laughing, rejoicing at good news.) This is because if the heart is happy, then the face will be enlightened. As Ka`b bin Malik said in his lengthy Hadith about Allah's Messenger ﷺ, whenever he was happy, then his face will be radiant until it will be as if it is a piece of the moon. `A'ishah said, "The Messenger of Allah ﷺ entered into my home happy and his facial expression was glowing." And the Hadith continues. dAllah then says, وَجَزَاهُمْ بِمَا صَبَرُواْ (And their recompense because they were patient) meaning, due to their patience He will give them, bestow upon them and accommodate them with Paradise and silken garments. This means a home that is spacious, a delightful life and fine clothing. Al-Hafiz Ibn `Asakir said in his biography of Hisham bin Sulayman Ad-Darani, "Surat Al-Insan was recited to Abu Sulayman Ad-Darani, and when the reciter reached the Ayah where Allah says, وَجَزَاهُمْ بِمَا صَبَرُواْ جَنَّةً وَحَرِيراً (And their recompense shall be Paradise, and silken garments, because they were patient.) he (Abu Sulayman) said, `Because they were patient in leaving off their desires in the world."'

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

The raised Couches and the lack of Heat and Cold Allah tells us about the people of Paradise and the eternal delights they will experience, as well as the comprehensive favors that they will be given. Allah says, مُّتَّكِئِينَ فِيهَا عَلَى الاٌّرَائِكِ (Reclining therein on raised couches.) This has already been discussed in Surat As-Saffat and the difference of opinion about the meaning of reclining. Is it lying down, reclining on the elbows, sitting down cross-legged, or being firmly seated We have also mentioned that the Al-Ara'ik are couches beneath curtained canopies. Concerning Allah's statement, لاَ يَرَوْنَ فِيهَا شَمْساً وَلاَ زَمْهَرِيراً (they will see there neither the excessive heat, nor the excessive bitter cold.) meaning, there will be no disturbing heat with them, nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. The Shade and Fruit Clusters will be near وَدَانِيَةً عَلَيْهِمْ ظِلَـلُهَا (And the shade thereof is close upon them.) meaning, the branches will be close to them. وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) meaning, whenever he attempts to get any fruit, it will come nearer to him and come down from its highest branch as if it hears and obeys. This is as Allah says in another Ayah, وَجَنَى الْجَنَّتَيْنِ دَانٍ (And fruits of the two gardens will be near at hand.) (55:54) Allah also says, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.) (69:23) Mujahid said, وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) "If he stands it will rise with him an equal amount, if he sits it will lower itself for him so that he can reach it and if he lies down it will lower itself for him more so that he can reach it. So this is Allah's statement, تَذْلِيلاً (will hang low within their reach). " Qatadah said, "No thorn or distance will repel their hands away from it (the fruit)." Vessels of Silver and Drinking Cups Allah says, وَيُطَافُ عَلَيْهِمْ بِـَانِيَةٍ مِّن فِضَّةٍ وَأَكْوابٍ (And among them will be passed round vessels of silver and cups of crystal) meaning, servants will go around them with containers of food made of silver and cups of drink. These are drinking vessels that do not have handles or spouts. Then Allah says, قَوَارِيرَاْقَوَارِيرَاْ مِن فِضَّةٍ ((Qawarir) Crystal-clear, made of silver.) Ibn `Abbas, Mujahid, Al-Hasan Al-Basri and others have all said, "It (Qawarir) is the whiteness of silver in the transparency of glass." Qawarir is only made of glass. So these cups are made of silver, but due to their fine thinness, what is inside of them will be visible from outside of them (as if they are glass). This is among the things of which there is nothing like in this world. Allah said, قَدَّرُوهَا تَقْدِيراً (They will determine the measure thereof.) meaning, according to the amount that will quench their thirst. It will not be more than that nor less than it, rather it will be prepared in an amount that is suitable for quenching the thirst of their drinkers. This is the meaning of the statement of Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Abu Salih, Qatadah, Ibn Abza, `Abdullah bin `Ubayd bin `Umayr, Ash-Sha`bi and Ibn Zayd. This was stated by Ibn Jarir and others. This is the most excellent provision, distinction and honor. The Ginger Drink and the Drink of Salsabil Allah says, وَيُسْقَوْنَ فِيهَا كَأْساً كَانَ مِزَاجُهَا زَنجَبِيلاً (And they will be given to drink there of a cup mixed with Zanjabil (ginger),) meaning, they -- the righteous -- will also be given a drink from these cups. كَأْساً (a cup) meaning, a drink of wine. كَانَ مِزَاجُهَا زَنجَبِيلاً (mixed with Zanjabil (ginger),) So on one occasion they will be given a drink that is mixed with camphor, and it is cool. Then on another occasion they will be given a drink mixed with ginger, and it is hot. This is so that their affair will be balanced. However, those who are nearest to Allah, they will drink from all of it however they wish, as Qatadah and others have said. The statement of Allah has already preceded which says, عَيْناً يَشْرَبُ بِهَا عِبَادُ اللَّهِ (A spring wherefrom the servants of Allah will drink.) (76:6) And here Allah says, عَيْناً فِيهَا تُسَمَّى سَلْسَبِيلاً (A spring there, called Salsabil.) `Ikrimah said, "It (Salsabil) is the name of a spring in Paradise." Mujahid said, "It is called this due to its continuous flowing and the severity of its current." The Boys and Servants Allah says, وَيَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls.) meaning, young boys from the boys of Paradise will go around serving the people of Paradise. مُّخَلَّدُونَ (everlasting youth.) meaning, in one state forever which they will be never changing from, they will not increase in age. Those who have described them as wearing earings in their ears have only interpreted the meaning in such a way because a child is befitting of this description and not an adult man. Concerning Allah's statement, إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (If you see them, you would think them scattered pearls.) meaning, when you see them dispersing to fulfill the needs of their masters, their great number, their beautiful faces, handsome colors, fine clothing and ornaments, you would think that they were scattered pearls. There is no better quality than this, nor is there anything nicer to look at than scattered pearls in a beautiful place. Allah says, وَإِذَا رَأَيْتَ (And when you look) meaning, `when you see it, O Muhammad.' ثُمَّ (there) meaning, there. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah , nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah Allah says, عَـلِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ (Their garments will be of fine green silk, and Istabraq.) meaning, among the garments of the people of Paradise is silk and Sundus, which is a high quality silk. These garments will be shirts and similar clothing from the undergarments. Concerning Istabraq (velvet), from it there is that which has a glitter and shimmer to it, and it is that which is worn as outer clothes, just as is well-known in clothing. وَحُلُّواْ أَسَاوِرَ مِن فِضَّةٍ (They will be adorned with bracelets of silver,) This is a description of the righteous. In reference to those who will be near to Allah, then their description is as Allah says, يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤاً وَلِبَاسُهُمْ فِيهَا حَرِيرٌ (Wherein they will be adorned with bracelets of gold and pearls and their garments therein will be of silk.) (22:23) After Allah mentions the outward beautification with silk and ornaments, He then says, وَسَقَـهُمْ رَبُّهُمْ شَرَاباً طَهُوراً (and their Lord will give them a purifying drink.) meaning, it will purify their insides of envy, despise, hatred, harm and the other reprehensible character traits. This is just as we have recorded from the Commander of the believers, `Ali bin Abi Talib, that he said, "When the people of Paradise come to the Gate of Paradise, they will find two springs there. Then it will be as if they were inspired with what to do, so they will drink from one of them and Allah will remove whatever harmfulness there may be within them. Then they will bathe in the other spring and a glow of delight will run all over them. Thus, Allah informs of their outward condition and their inner beauty." Allah then says, إِنَّ هَـذَا كَانَ لَكُمْ جَزَآءً وَكَانَ سَعْيُكُم مَّشْكُوراً (Verily, this is a reward for you, and your endeavor has been accepted.) meaning, this will be said to them in honor of them and as a goodness towards them. This is as Allah says, كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent forth before you in days past!) (69:24) Allah also says, وَنُودُواْ أَن تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ (And it will be cried out to them: "This is the Paradise which you have inherited for what you used to do.") (7:43) Then Allah says, وَكَانَ سَعْيُكُم مَّشْكُوراً (and your endeavor has been accepted) mean- ing, `Allah the Exalted will reward you for a small amount (of deeds) with a large amount (of reward).'

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

The raised Couches and the lack of Heat and Cold Allah tells us about the people of Paradise and the eternal delights they will experience, as well as the comprehensive favors that they will be given. Allah says, مُّتَّكِئِينَ فِيهَا عَلَى الاٌّرَائِكِ (Reclining therein on raised couches.) This has already been discussed in Surat As-Saffat and the difference of opinion about the meaning of reclining. Is it lying down, reclining on the elbows, sitting down cross-legged, or being firmly seated We have also mentioned that the Al-Ara'ik are couches beneath curtained canopies. Concerning Allah's statement, لاَ يَرَوْنَ فِيهَا شَمْساً وَلاَ زَمْهَرِيراً (they will see there neither the excessive heat, nor the excessive bitter cold.) meaning, there will be no disturbing heat with them, nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. The Shade and Fruit Clusters will be near وَدَانِيَةً عَلَيْهِمْ ظِلَـلُهَا (And the shade thereof is close upon them.) meaning, the branches will be close to them. وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) meaning, whenever he attempts to get any fruit, it will come nearer to him and come down from its highest branch as if it hears and obeys. This is as Allah says in another Ayah, وَجَنَى الْجَنَّتَيْنِ دَانٍ (And fruits of the two gardens will be near at hand.) (55:54) Allah also says, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.) (69:23) Mujahid said, وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) "If he stands it will rise with him an equal amount, if he sits it will lower itself for him so that he can reach it and if he lies down it will lower itself for him more so that he can reach it. So this is Allah's statement, تَذْلِيلاً (will hang low within their reach). " Qatadah said, "No thorn or distance will repel their hands away from it (the fruit)." Vessels of Silver and Drinking Cups Allah says, وَيُطَافُ عَلَيْهِمْ بِـَانِيَةٍ مِّن فِضَّةٍ وَأَكْوابٍ (And among them will be passed round vessels of silver and cups of crystal) meaning, servants will go around them with containers of food made of silver and cups of drink. These are drinking vessels that do not have handles or spouts. Then Allah says, قَوَارِيرَاْقَوَارِيرَاْ مِن فِضَّةٍ ((Qawarir) Crystal-clear, made of silver.) Ibn `Abbas, Mujahid, Al-Hasan Al-Basri and others have all said, "It (Qawarir) is the whiteness of silver in the transparency of glass." Qawarir is only made of glass. So these cups are made of silver, but due to their fine thinness, what is inside of them will be visible from outside of them (as if they are glass). This is among the things of which there is nothing like in this world. Allah said, قَدَّرُوهَا تَقْدِيراً (They will determine the measure thereof.) meaning, according to the amount that will quench their thirst. It will not be more than that nor less than it, rather it will be prepared in an amount that is suitable for quenching the thirst of their drinkers. This is the meaning of the statement of Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Abu Salih, Qatadah, Ibn Abza, `Abdullah bin `Ubayd bin `Umayr, Ash-Sha`bi and Ibn Zayd. This was stated by Ibn Jarir and others. This is the most excellent provision, distinction and honor. The Ginger Drink and the Drink of Salsabil Allah says, وَيُسْقَوْنَ فِيهَا كَأْساً كَانَ مِزَاجُهَا زَنجَبِيلاً (And they will be given to drink there of a cup mixed with Zanjabil (ginger),) meaning, they -- the righteous -- will also be given a drink from these cups. كَأْساً (a cup) meaning, a drink of wine. كَانَ مِزَاجُهَا زَنجَبِيلاً (mixed with Zanjabil (ginger),) So on one occasion they will be given a drink that is mixed with camphor, and it is cool. Then on another occasion they will be given a drink mixed with ginger, and it is hot. This is so that their affair will be balanced. However, those who are nearest to Allah, they will drink from all of it however they wish, as Qatadah and others have said. The statement of Allah has already preceded which says, عَيْناً يَشْرَبُ بِهَا عِبَادُ اللَّهِ (A spring wherefrom the servants of Allah will drink.) (76:6) And here Allah says, عَيْناً فِيهَا تُسَمَّى سَلْسَبِيلاً (A spring there, called Salsabil.) `Ikrimah said, "It (Salsabil) is the name of a spring in Paradise." Mujahid said, "It is called this due to its continuous flowing and the severity of its current." The Boys and Servants Allah says, وَيَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls.) meaning, young boys from the boys of Paradise will go around serving the people of Paradise. مُّخَلَّدُونَ (everlasting youth.) meaning, in one state forever which they will be never changing from, they will not increase in age. Those who have described them as wearing earings in their ears have only interpreted the meaning in such a way because a child is befitting of this description and not an adult man. Concerning Allah's statement, إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (If you see them, you would think them scattered pearls.) meaning, when you see them dispersing to fulfill the needs of their masters, their great number, their beautiful faces, handsome colors, fine clothing and ornaments, you would think that they were scattered pearls. There is no better quality than this, nor is there anything nicer to look at than scattered pearls in a beautiful place. Allah says, وَإِذَا رَأَيْتَ (And when you look) meaning, `when you see it, O Muhammad.' ثُمَّ (there) meaning, there. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah , nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah Allah says, عَـلِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ (Their garments will be of fine green silk, and Istabraq.) meaning, among the garments of the people of Paradise is silk and Sundus, which is a high quality silk. These garments will be shirts and similar clothing from the undergarments. Concerning Istabraq (velvet), from it there is that which has a glitter and shimmer to it, and it is that which is worn as outer clothes, just as is well-known in clothing. وَحُلُّواْ أَسَاوِرَ مِن فِضَّةٍ (They will be adorned with bracelets of silver,) This is a description of the righteous. In reference to those who will be near to Allah, then their description is as Allah says, يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤاً وَلِبَاسُهُمْ فِيهَا حَرِيرٌ (Wherein they will be adorned with bracelets of gold and pearls and their garments therein will be of silk.) (22:23) After Allah mentions the outward beautification with silk and ornaments, He then says, وَسَقَـهُمْ رَبُّهُمْ شَرَاباً طَهُوراً (and their Lord will give them a purifying drink.) meaning, it will purify their insides of envy, despise, hatred, harm and the other reprehensible character traits. This is just as we have recorded from the Commander of the believers, `Ali bin Abi Talib, that he said, "When the people of Paradise come to the Gate of Paradise, they will find two springs there. Then it will be as if they were inspired with what to do, so they will drink from one of them and Allah will remove whatever harmfulness there may be within them. Then they will bathe in the other spring and a glow of delight will run all over them. Thus, Allah informs of their outward condition and their inner beauty." Allah then says, إِنَّ هَـذَا كَانَ لَكُمْ جَزَآءً وَكَانَ سَعْيُكُم مَّشْكُوراً (Verily, this is a reward for you, and your endeavor has been accepted.) meaning, this will be said to them in honor of them and as a goodness towards them. This is as Allah says, كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent forth before you in days past!) (69:24) Allah also says, وَنُودُواْ أَن تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ (And it will be cried out to them: "This is the Paradise which you have inherited for what you used to do.") (7:43) Then Allah says, وَكَانَ سَعْيُكُم مَّشْكُوراً (and your endeavor has been accepted) mean- ing, `Allah the Exalted will reward you for a small amount (of deeds) with a large amount (of reward).'

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

The raised Couches and the lack of Heat and Cold Allah tells us about the people of Paradise and the eternal delights they will experience, as well as the comprehensive favors that they will be given. Allah says, مُّتَّكِئِينَ فِيهَا عَلَى الاٌّرَائِكِ (Reclining therein on raised couches.) This has already been discussed in Surat As-Saffat and the difference of opinion about the meaning of reclining. Is it lying down, reclining on the elbows, sitting down cross-legged, or being firmly seated We have also mentioned that the Al-Ara'ik are couches beneath curtained canopies. Concerning Allah's statement, لاَ يَرَوْنَ فِيهَا شَمْساً وَلاَ زَمْهَرِيراً (they will see there neither the excessive heat, nor the excessive bitter cold.) meaning, there will be no disturbing heat with them, nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. The Shade and Fruit Clusters will be near وَدَانِيَةً عَلَيْهِمْ ظِلَـلُهَا (And the shade thereof is close upon them.) meaning, the branches will be close to them. وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) meaning, whenever he attempts to get any fruit, it will come nearer to him and come down from its highest branch as if it hears and obeys. This is as Allah says in another Ayah, وَجَنَى الْجَنَّتَيْنِ دَانٍ (And fruits of the two gardens will be near at hand.) (55:54) Allah also says, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.) (69:23) Mujahid said, وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) "If he stands it will rise with him an equal amount, if he sits it will lower itself for him so that he can reach it and if he lies down it will lower itself for him more so that he can reach it. So this is Allah's statement, تَذْلِيلاً (will hang low within their reach). " Qatadah said, "No thorn or distance will repel their hands away from it (the fruit)." Vessels of Silver and Drinking Cups Allah says, وَيُطَافُ عَلَيْهِمْ بِـَانِيَةٍ مِّن فِضَّةٍ وَأَكْوابٍ (And among them will be passed round vessels of silver and cups of crystal) meaning, servants will go around them with containers of food made of silver and cups of drink. These are drinking vessels that do not have handles or spouts. Then Allah says, قَوَارِيرَاْقَوَارِيرَاْ مِن فِضَّةٍ ((Qawarir) Crystal-clear, made of silver.) Ibn `Abbas, Mujahid, Al-Hasan Al-Basri and others have all said, "It (Qawarir) is the whiteness of silver in the transparency of glass." Qawarir is only made of glass. So these cups are made of silver, but due to their fine thinness, what is inside of them will be visible from outside of them (as if they are glass). This is among the things of which there is nothing like in this world. Allah said, قَدَّرُوهَا تَقْدِيراً (They will determine the measure thereof.) meaning, according to the amount that will quench their thirst. It will not be more than that nor less than it, rather it will be prepared in an amount that is suitable for quenching the thirst of their drinkers. This is the meaning of the statement of Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Abu Salih, Qatadah, Ibn Abza, `Abdullah bin `Ubayd bin `Umayr, Ash-Sha`bi and Ibn Zayd. This was stated by Ibn Jarir and others. This is the most excellent provision, distinction and honor. The Ginger Drink and the Drink of Salsabil Allah says, وَيُسْقَوْنَ فِيهَا كَأْساً كَانَ مِزَاجُهَا زَنجَبِيلاً (And they will be given to drink there of a cup mixed with Zanjabil (ginger),) meaning, they -- the righteous -- will also be given a drink from these cups. كَأْساً (a cup) meaning, a drink of wine. كَانَ مِزَاجُهَا زَنجَبِيلاً (mixed with Zanjabil (ginger),) So on one occasion they will be given a drink that is mixed with camphor, and it is cool. Then on another occasion they will be given a drink mixed with ginger, and it is hot. This is so that their affair will be balanced. However, those who are nearest to Allah, they will drink from all of it however they wish, as Qatadah and others have said. The statement of Allah has already preceded which says, عَيْناً يَشْرَبُ بِهَا عِبَادُ اللَّهِ (A spring wherefrom the servants of Allah will drink.) (76:6) And here Allah says, عَيْناً فِيهَا تُسَمَّى سَلْسَبِيلاً (A spring there, called Salsabil.) `Ikrimah said, "It (Salsabil) is the name of a spring in Paradise." Mujahid said, "It is called this due to its continuous flowing and the severity of its current." The Boys and Servants Allah says, وَيَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls.) meaning, young boys from the boys of Paradise will go around serving the people of Paradise. مُّخَلَّدُونَ (everlasting youth.) meaning, in one state forever which they will be never changing from, they will not increase in age. Those who have described them as wearing earings in their ears have only interpreted the meaning in such a way because a child is befitting of this description and not an adult man. Concerning Allah's statement, إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (If you see them, you would think them scattered pearls.) meaning, when you see them dispersing to fulfill the needs of their masters, their great number, their beautiful faces, handsome colors, fine clothing and ornaments, you would think that they were scattered pearls. There is no better quality than this, nor is there anything nicer to look at than scattered pearls in a beautiful place. Allah says, وَإِذَا رَأَيْتَ (And when you look) meaning, `when you see it, O Muhammad.' ثُمَّ (there) meaning, there. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah , nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah Allah says, عَـلِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ (Their garments will be of fine green silk, and Istabraq.) meaning, among the garments of the people of Paradise is silk and Sundus, which is a high quality silk. These garments will be shirts and similar clothing from the undergarments. Concerning Istabraq (velvet), from it there is that which has a glitter and shimmer to it, and it is that which is worn as outer clothes, just as is well-known in clothing. وَحُلُّواْ أَسَاوِرَ مِن فِضَّةٍ (They will be adorned with bracelets of silver,) This is a description of the righteous. In reference to those who will be near to Allah, then their description is as Allah says, يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤاً وَلِبَاسُهُمْ فِيهَا حَرِيرٌ (Wherein they will be adorned with bracelets of gold and pearls and their garments therein will be of silk.) (22:23) After Allah mentions the outward beautification with silk and ornaments, He then says, وَسَقَـهُمْ رَبُّهُمْ شَرَاباً طَهُوراً (and their Lord will give them a purifying drink.) meaning, it will purify their insides of envy, despise, hatred, harm and the other reprehensible character traits. This is just as we have recorded from the Commander of the believers, `Ali bin Abi Talib, that he said, "When the people of Paradise come to the Gate of Paradise, they will find two springs there. Then it will be as if they were inspired with what to do, so they will drink from one of them and Allah will remove whatever harmfulness there may be within them. Then they will bathe in the other spring and a glow of delight will run all over them. Thus, Allah informs of their outward condition and their inner beauty." Allah then says, إِنَّ هَـذَا كَانَ لَكُمْ جَزَآءً وَكَانَ سَعْيُكُم مَّشْكُوراً (Verily, this is a reward for you, and your endeavor has been accepted.) meaning, this will be said to them in honor of them and as a goodness towards them. This is as Allah says, كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent forth before you in days past!) (69:24) Allah also says, وَنُودُواْ أَن تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ (And it will be cried out to them: "This is the Paradise which you have inherited for what you used to do.") (7:43) Then Allah says, وَكَانَ سَعْيُكُم مَّشْكُوراً (and your endeavor has been accepted) mean- ing, `Allah the Exalted will reward you for a small amount (of deeds) with a large amount (of reward).'