Continuation of the explanation of the verse: “Say: Shall I inform you of something better than that? For those who fear Allah are gardens with their Lord, beneath which rivers flow, in which they will abide forever, and purified spouses…”

Allah the Exalted said: First, regarding the recitations: in it is with the realization of both hamzas without elongation, and in it is a second recitation: meaning with the realization of both hamzas with elongation. And His saying: We have previously mentioned parallels to this, and we stated that a verse beginning with “Say” indicates attention to it and care for it, because Allah commanded His Prophet with a specific command to clarify it for the people, whereas the general command applies to the entire Qur'an. And His saying: The interrogation here is for the purpose of arousing desire for what is mentioned, namely the seven types of worldly life mentioned previously. He said: It arouses our desire for what is better than that, meaning I inform you of something better than that. And “inhaba” (to inform) is news about an important matter, and news is generally not about anything but important matters, as in His saying: . He said: What is referred to is the aforementioned enjoyments of worldly life in their seven types. However, it may be said, or someone may ask: Why did he refer to it with the singular masculine noun? We say: In order to summarize its mention in one thing, as if he said: “Something better than that which is mentioned,” so that no reference is made to the details therein, because the entire world, the whole of it, in reality, a person should have no desire for it and should not value it at all. Have you not seen his saying, peace and blessings be upon him: and he did not mention it in detail to belittle it. Yes. And His saying: This, as I said, is an interrogation. The answer is the content of the saying: This is . And His saying: It is not hidden from us all that it is a fronted predicate, and is a delayed subject. Fronting the predicate implies restriction, because one of the known benefits in rhetoric is that fronting what is due to be delayed implies restriction. Fear what? Fear Allah Mighty and Majestic, . And sometimes one is commanded to fear the Day, the Day of Resurrection, as in His saying: . And sometimes we are commanded to fear the Fire, but although the meanings agree in the original sense of protection, they differ, because fearing Allah Mighty and Majestic entails fear of Him and magnifying Him, whereas fearing the Fire entails only fear of it, but it is not a fear of worship, turning back, and attachment to it, but rather a fear of fleeing from it. Likewise, fearing the Day to which we return to Allah, which is the Day of Resurrection. The important point is that His saying: should be understood as the highest and best type of taqwa, which is the taqwa of Allah Mighty and Majestic, not the taqwa of the Hereafter or the taqwa of the Fire, because the taqwa of Allah encompasses the taqwa of the Hereafter and the taqwa of the Fire. So what is the taqwa of Allah? Some scholars said regarding the taqwa of Allah: That you act in obedience to Allah in the light of Allah, hoping for the reward of Allah, and that you leave what Allah has forbidden in the light of Allah, fearing the punishment of Allah. This includes sincerity and knowledge. Knowledge is His saying: “in the light of Allah,” and sincerity is: “hoping for the reward of Allah and fearing the punishment of Allah,” meaning that love of the world, or fame, or authority, or something similar does not drive you to this. And some scholars said: That the taqwa of Allah is that a person abandons all sins, small and large. And on this is the saying of the poet:
Abandon the sins, small and large, that is taqwa, and act like a camel on the ground of thorns, wary of what it sees.
Do not belittle a small sin, for the mountains are made of pebbles.
Some scholars said that the taqwa (mindfulness of Allah) of Allah (Mighty and Majestic) is: adopting a safeguard against His punishment by doing His commands and avoiding His prohibitions. This is the most comprehensive of what has been said about taqwa: that it is adopting a safeguard against the punishment of Allah by doing His commands and avoiding His prohibitions. Then know that taqwa is sometimes paired with al-birr (righteousness) and sometimes mentioned alone. If it is paired with al-birr, its meaning becomes avoiding sins, while al-birr is doing acts of obedience. If it is mentioned alone, it encompasses doing the commands and avoiding the prohibitions. There are many witnesses or parallels in the words for this usage, according to the most correct view, such as al-faqir (the poor) and al-miskin (the needy). If al-faqir and al-miskin are mentioned together, each has a distinct meaning; if one is mentioned alone, they mean the same thing. Likewise, iman (faith) and Islam: when mentioned alone, one includes the other, and when mentioned together, each has a meaning distinct from the other. His saying: If they fear Allah by doing His commands and avoiding His prohibitions. The word "near" (al-Indah) here indicates a great favor, because it is nearness to Allah (Mighty and Majestic) as Allah the Exalted said: As He the Exalted said: The reward of the righteous is with Allah, and "near" indicates nearness, and nothing is closer than what has the Throne of Allah (Mighty and Majestic) as its ceiling, like the highest level of Paradise — I ask Allah to make me and you among its people — this "near" indicates nearness . And His saying: The Lord, as mentioned before, is the Creator, the Owner, and the Manager. It was also mentioned recently that the rububiyyah (lordship) of Allah (Glorified and Exalted is He) is divided into general and specific. The rububiyyah here is specific lordship, because Allah the Exalted guided them to what He has forbidden for many of His servants. Gardens, numerous and varied. Allah the Exalted mentioned in Surat al-Rahman that their types are four, so He said: Then He said: And the Prophet (peace and blessings be upon him) informed that there are two gardens of gold and two gardens of silver. This is with regard to the species, but the types are many, because every nation has what is specific to them of reward, and every individual in the nation has what is specific to them of reward. We know now that fruits in this world have one name but differ; for example, pomegranates in this garden may be good, while in the second garden they may be poor, and so with the rest of the fruits. Likewise, Paradise differs, even if they share that they are all pomegranates, all fruits, and the like; they differ from person to person as Allah the Exalted said: And the Prophet (peace and blessings be upon him) informed that the people of Paradise will see the inhabitants of the high rooms as you see the bright star in the horizon. So they are great degrees. Here he said: In the plural, to indicate the multiplicity of their species, types, and individuals. The garden in its original meaning is a garden with many trees, but the gardens that Allah has promised the righteous are the abode of permanent bliss, in which are: . He says: Flowing from beneath them, not from beneath their earth, but above their earth, but from beneath their trees and palaces. Rivers flowing steadily, and rivers of different types, four types: This water did not come out of wells and did not melt from ice, and this honey did not come out of bees, and this milk did not come out of livestock, but the One who created this in this world from these known things is able for Him (Mighty and Majestic) to create it in the Hereafter from the beginning. Milk, a river flowing; honey, likewise; wine, a delight for those who drink, likewise. So these four types flow from beneath these magnificent palaces and lush trees, dazzling the beholders, pleasing the heart. A person cannot imagine what bliss is in them. He says: This is also part of the perfection of bliss, the eternity Rather, it is said to them: "Eternity," and there is no death, so they are pleased. Rather, it is said to them: All the calamities in this world that prevent bliss are negated for them. For this reason he said: . is conjoined to Gardens and spouses, and its conjunction to them is due to the difference in the type of pleasure. The pleasure of the gardens is the pleasure of the stomach, and the pleasure of the spouses is another type of pleasure, of another kind. For this reason he said: From the houri (maidens) and from the women of this world. The person who has a wife in this world will have his wife in the Hereafter. If he had two wives, he will choose between them. If a person does not have a wife in this world, then in Paradise there are those who do not have husbands in this world, and this one will be married to one of them. There are also spouses of another type, and they are the houri (maidens). The houri (maidens) are also included in His saying: And His saying: From what? From every impurity, whether physical or moral. Purified from every impurity, whether physical or moral. The physical is like urine, feces, menstruation, thick sweat, phlegm, and the like. The moral is like anger, hatred, lewdness, and hatred of the spouse, and the like. The important thing is that Allah used the general term and said: And did not say "from such and such," in order to indicate generality. Because one of the known rules is that omitting the object indicates the generality of the verb. It is a known rule among them that omitting the object indicates the generality of the verb. There are many examples of this, for example, His saying to the Messenger (peace and blessings be upon him): He said: "Did He not find you an orphan?" He did not say: "So He sheltered you." And "He found you lost" and did not say: "So He guided you," even though the address is to him. And "He found you poor" and did not say: "So He enriched you," but he omitted the object to indicate the generality of the general. So the Prophet (peace and blessings be upon him), his Lord found him an orphan and sheltered him, but He did not shelter him alone; He sheltered him and sheltered through him, until He made him a faction for every believer. Lost, so He guided him, or guided him and guided through him? He guided him and guided through him. Poor, so He enriched him and enriched through him. Where did the Arabs get these great spoils that they did not think to gain? How could the Arabs, shepherds of sheep and camels, gain the land of Persia and Rome except by what? Except by the Prophet (peace and blessings be upon him) and his religion. The important thing is that this rule is known and established, and it is that omitting the object indicates the generality of the general. So if the object is not mentioned, it indicates that they are purified from every impurity, whether physical or moral. And His saying: He did not say: "Purified" (plural). Why? Because the description of a plural noun is allowed to be singular or plural, except for the sound feminine plural, which must be plural. So you say, for example: "I passed by believing women" and "I passed by believing women" (plural). And you say: "I passed by righteous Muslim women" and you do not say: "I passed by righteous Muslim women" (singular). And here "spouses" is a plural, a sound feminine plural or a broken plural? A broken plural, so it is allowed in its description to be singular or plural. It is allowed to say "spouses purified" (plural) and "spouses purified" (singular). Ibn Malik said: "And Allah judges with abundant servants," and if he had said "abundant" (plural) it would have been correct. — Allah is the Greatest — this is the greatest thing That Allah (Glorified and Exalted is He) grants them His pleasure, so He will not be angry with them after that, ever. He will not be angry with them. And this is the greatest of what can be, as Allah (Glorified and Exalted is He) said when He enumerated the bliss of the people of Paradise: Greater than all of this, because if your beloved, whom you strive to reach since you knew and since you distinguished, is pleased with you, then this is the greatest purpose for a person: to attain the pleasure of Allah (Mighty and Majestic). And greater than that is the looking at the Face of Allah (Glorified and Exalted is He), as Allah the Exalted said: And there is nothing sweeter, more pleasant, or better for the people of Paradise than the looking at the Face of Allah (Glorified and Exalted is He). So the highest thing is the looking at the Face of Allah, the pleasure (al-Ridwan) follows it, and the physical pleasure in Paradise follows this. For this reason he said: So he singled it out for mention because it is bliss of the heart, and what preceded it is bliss of what? Bliss of the body and flesh. But this is bliss of the heart. For this reason Allah (Mighty and Majestic) says: . He said: Is it seeing by sight or seeing by knowledge? It includes both. So He is All-Seeing of the servants by sight, nothing is hidden from His sight, and He is All-Seeing of them by knowledge . And His saying: The meaning is: O Muhammad, what types of worship? General or specific? General, so general servitude. He is All-Seeing of all servants, their believers and disbelievers, their righteous and their open sinners, their righteous and their disobedient, all servants. So Allah the Exalted is All-Seeing of them. And He (Glorified and Exalted is He) is All-Seeing of who deserves to be among the righteous and who deserves to be among the disobedient. So disobedience is by His wisdom, and obedience is by His favor. Disobedience is by His wisdom and justice, and obedience is by His mercy and favor. Yes. Then He the Exalted said. Benefits? Yes.