Muttaqi'in (Reclining)

Muttaqi'in (reclining) is in the accusative case as a circumstantial qualifier (hal). Abu al-Baqa’ said: [It is derived] from the pronoun in kulu (eat) or in waqahum (protected them) or in atahum (gave them) or in fakiheen (rejoicing) or in the adverbial phrase, meaning "in gardens." Abu Hayyan favored the latter.

Ala sururin (upon thrones): Surur is the plural of sarir (throne), which is well-known, and it is also pluralized as asirra. It is derived from surur (happiness/joy), as it belongs to the people of bliss. The naming of a deceased person’s bier (sarir) as such is done out of optimism for the joy that awaits the deceased upon returning to the proximity of Allah the Exalted and their release from the prison of this world. Abu al-Samal recited surar with a fatha on the ra', which is a dialect of the Banu Kalb for doubled consonants, to avoid the succession of two damma vowels alongside the doubling.

Masfufatin (arranged in lines): Meaning, placed in a row and a straight line.

Wa zawwajnahum bi-hurin 'in (And We will pair them with hur 'in): That is, We will join them with them. This was stated by al-Raghib, who then added: The Quran does not use the phrasing "We married them a wife" (zawwajnahum imra'an), as one would say "I married him a wife," to alert [the reader] that this will not be according to the conventional standard of marriage among us. Al-Farra' recited "I married a wife" (tazawwajtu bi-imra'ah), which is a dialect of the Azd Shanu'ah. The well-known rule is that tazawwaja (to marry) takes one direct object, while tazwija (to join/pair) takes two direct objects.

It has been said regarding this verse that the particle ba' (in bi-hurin) incorporates into the verb the meaning of "joining" (iqtiran) or "attachment" (ilsaq). This was objected to on the grounds that it necessitates the meaning of marriage through a contract, which does not befit the context, as there is no contracting in Paradise because it is not a place of religious obligation. Alternatively, [the ba'] denotes causality, and "marriage" here does not mean nuptials, but rather the act of making them pairs, meaning: We have made them as such by reason of the hur 'in.

Ikrimah recited bi-huri 'aynin by genitive construction of the described noun with its descriptor, according to the well-known interpretation.