15-45 Surely those who keep their duty are in Gardens and fountains.
إِنَّ ٱلْمُتَّقِينَ فِى جَنَّـٰتٍۢ وَعُيُونٍ (۴۵)
15-46 Enter them in peace, secure.
ٱدْخُلُوهَا بِسَلَـٰمٍ ءَامِنِينَ (۴۶)
15-47 And We shall root out whatever of rancor is in their breasts — as brethren, on raised couches, face to face.a
وَنَزَعْنَا مَا فِى صُدُورِهِم مِّنْ غِلٍّ إِخْوَٰنًا عَلَىٰ سُرُرٍۢ مُّتَقَـٰبِلِينَ (۴۷)
12-47a: سُرُرٍۢ – It is the plural of سریر and has the root سِرّ which means a secret or a thing that is hidden. سُرُور means happiness, joy, delight because it is an emotion that is hidden. سَرِیر is a bed or, throne because of the pleasure felt while relaxing on it, and this is only for those who are blessed in the hereafter. The cot on which a corpse is placed before burial is also called سَرِیر because it heralds the end of the trials and tribulations of this world and is an omen of the future happiness that one will get after death (R).
The last chapter mentions the devil and the outcome of those who choose to follow him. This section sets up a contrast between the followers and those who save themselves from following the devil, or the righteous. If the outcome of those who follow the devil is fire, since they make this world’s life as the objective of their existence, the outcome of the righteous is paradise. Very few pay attention to the words used in this verse to describe paradise. For the person himself, there is peace for his soul from every kind of defect, fault, and shortcoming and there is security from all kinds of dangers. There are also relationships of love with others that are of such a high quality that they form a brotherhood without any grievance or jealousy, sentiments that often poison worldly love and brotherhood. To top it all, these blessings are eternal from which no one will be expelled. A shortcoming of the blessings of this world is that one may have them today but tomorrow they may be gone. Also, sometimes one gets tired and bored of the monotony of the continuance of a state and hence it is stated that this will be a blessing from which one will never get tired. There can be no better words than those used here to describe the perfect tranquility that will be the experience of paradise. The paradise granted to the righteous in this world also has the some of the same qualities. One of the phrases used in this description is فِى جَنَّـٰتٍۢ وَعُيُونٍ : in gardens and fountains, and in another place, it is stated: فِى جَنَّـٰتٍۢ وَنَهَرٍۢ : among gardens and rivers (54:54) which shows that these fountains and rivers are such that people can abide in them.
15-48 Toil afflicts them not therein, nor will they be ejected therefrom.
لَا يَمَسُّهُمْ فِيهَا نَصَبٌۭ وَمَا هُم مِّنْهَا بِمُخْرَجِينَ (۴۸)
15-49 Inform My servants that I am the Forgiving, the Merciful,
نَبِّئْ عِبَادِىٓ أَنِّىٓ أَنَا ٱلْغَفُورُ ٱلرَّحِيمُ (۴۹)
15-50 And that My chastisement —that is the painful chastisement.a
وَأَنَّ عَذَابِى هُوَ ٱلْعَذَابُ ٱلْأَلِيمُ (۵۰)
15-50a: After clearly identifying the two paths, attention is drawn to two attributes of Allah: Forgiving and Merciful while also being the Giver of chastisement. One cannot be a believer unless one believes in both these attributes of Allah. Sincere belief is suspended between hope and fear; hope that Allah’s Mercy is vast and fear that His chastisement is severe. The following narration of Prophet Abraham and Prophet Lot exemplify these attributes.
15-51 And inform them of the guests of Abraham.
وَنَبِّئْهُمْ عَن ضَيْفِ إِبْرَٰهِيمَ (۵۱)
15-52 When they entered upon him, they said, Peace! He said: We are afraid of you.
إِذْ دَخَلُوا۟ عَلَيْهِ فَقَالُوا۟ سَلَـٰمًۭا قَالَ إِنَّا مِنكُمْ وَجِلُونَ (۵۲)
15-53 They said: Be not afraid, we give thee good news of a boy, possessing knowledge.
قَالُوا۟ لَا تَوْجَلْ إِنَّا نُبَشِّرُكَ بِغُلَـٰمٍ عَلِيمٍۢ (۵۳)
15-54 He said: Do you give me good news when old age has come upon me? Of what then do you give me good news?
قَالَ أَبَشَّرْتُمُونِى عَلَىٰٓ أَن مَّسَّنِىَ ٱلْكِبَرُ فَبِمَ تُبَشِّرُونَ (۵۴)
15-55 They said: We give thee good news with truth, so be not thou of the despairing ones.a
قَالُوا۟ بَشَّرْنَـٰكَ بِٱلْحَقِّ فَلَا تَكُن مِّنَ ٱلْقَـٰنِطِينَ (۵۵)
15-55a: یقنط – قنوط means to despair of any good happening, and قانط (15:55) and قَنُوط (41:49) is the one who has despaired (R). The same events are narrated here that were previously narrated in Surah Hud, verses 69 to 73. The visitors are here called guests which shows that they were human and Prophet Abraham’s asking them: Of what then do you give me good news shows clearly that he did not consider them to be angels, because it is impossible for a prophet to not recognize an angel when it comes to him. Their reply that they give him good news with truth affirms that they are human, since what they are saying is that Allah has revealed the good news as a truth to them.
15-56 He said: And who despairs of the mercy of his Lord but the erring ones?
قَالَ وَمَن يَقْنَطُ مِن رَّحْمَةِ رَبِّهِۦٓ إِلَّا ٱلضَّآلُّونَ (۵۶)
15-57 He said: What is your business, then, O messengers?
قَالَ فَمَا خَطْبُكُمْ أَيُّهَا ٱلْمُرْسَلُونَ (۵۷)
15-58 They said: We have been sent to a guilty people,
قَالُوٓا۟ إِنَّآ أُرْسِلْنَآ إِلَىٰ قَوْمٍۢ مُّجْرِمِينَ (۵۸)
15-59 Except Lot’s followers. We shall deliver them all,
إِلَّآ ءَالَ لُوطٍ إِنَّا لَمُنَجُّوهُمْ أَجْمَعِينَ (۵۹)
15-60 Except his wife: We ordained that she shall surely be of those who remain behind.
إِلَّا ٱمْرَأَتَهُۥ قَدَّرْنَآ ۙ إِنَّهَا لَمِنَ ٱلْغَـٰبِرِينَ (۶۰)
15-60a: إِلَّآ ءَالَ لُوطٍ – إِلَّآ creates an exception and the meaning only is that ءَالَ لُوطٍ : the followers of Prophet Lot, are not part of the guilty people. In the first verse of the next section it is clearly stated that messengers came to the followers of Prophet Lot. See 11-69a for why the two incidents of Prophet Abraham and Prophet Lot are mentioned together. The pronoun in قَدَّرْنَآ stands for Allah because what is ordained is not in the hands of angels or that of humans but solely rests with Allah. It is not farfetched that the narration switches after the speech of the messengers to Allah’s speech. In another place, the talk of the messengers is narrated as:
قَالُوٓا۟ إِنَّآ أُرْسِلْنَآ إِلَىٰ قَوْمٍۢ مُّجْرِمِينَ لِنُرْسِلَ عَلَيْهِمْ حِجَارَةًۭ مِّن طِينٍۢ مُّسَوَّمَةً عِندَ رَبِّكَ لِلْمُسْرِفِينَ فَأَخْرَجْنَا مَن كَانَ فِيهَا مِنَ ٱلْمُؤْمِنِينَ فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍۢ مِّنَ ٱلْمُسْلِمِينَ وَتَرَكْنَا فِيهَآ ءَايَةًۭ لِّلَّذِينَ يَخَافُونَ ٱلْعَذَابَ ٱلْأَلِيمَ
They said: We have been sent to a guilty people. That we may send upon them stones of clay, marked from thy Lord for the prodigal. Then We brought forth such believers as were there. And We found there but a (single) house of Muslims. And We left therein a sign for those who fear the painful chastisement. (51:37).
It is clear from this verse that at some point in the dialogue, the personal pronoun must shift from the messengers to Allah because the last words starting from تَرَكْنَا can in no way be that of the messengers and the commentators have unanimously accepted this to be the words of Allah. Similarly, in this verse, the statement from إِنَّا لَمُنَجُّوهُمْ : We shall deliver them, is the speech of Allah.
Bayan-ul-Quran 