Al-Insan: (6) A spring from which the servants of Allah will drink...

A spring (عَيْنًا): this is an appositive (badal) to Kafur (camphor). Qatada said: "It is mixed for them with camphor and sealed for them with musk." This is due to the coolness, whiteness, and pleasant scent of camphor; thus, camphor refers to its well-known meaning. It is also said that Allah, the Exalted, infused the praiseworthy qualities of camphor into the wine of Paradise when He created it, and its being a "mixture" is metaphorical for it having those qualities. According to these two views, 'aynan (a spring) is an appositive to the location of the word ka'san (a cup), assuming an omitted possessor—meaning: "They drink wine, the wine of a spring." Or, it is in the accusative case due to specification (ikhtisas), implying "I mean" or "I specify," as Al-Mubarrad stated. Others said it is a circumstantial qualifier (hal) referring to the pronoun in its mixture; others said it refers to the "cup," and its description [by Kafur] makes this permissible, intending by it a description of abundance and purity.

It is also said it is an object of a verb explained by what follows, as if He—Exalted is He—says: "The servants of Allah will drink from it," with the assumption of an omitted possessor, meaning: "They will drink the water of a spring from which the servants of Allah will drink." This was countered by the claim that the sentence ("from which...") is an adjective for 'aynan, and thus its verb cannot govern [the noun before it], and what does not govern cannot explain an operator. The response to this is by denying that it is an adjective in this specific way; the construction is like [the phrase] "a man, I hit him." Yes, it is an adjective for 'aynan in a different way, and the ba (in biha) is for accompaniment (ilsaq), not for transitivity, and it is grammatically related to an omitted element: "The servants of Allah will drink the wine mixed with it, that is, with the spring." This is like saying, "I drank water with honey." This is provided that Kafur is a proper noun for a spring in Paradise.

As for the other two views, it is said that the role of the ba is to make the expression like the saying: It flows in its channels, we pray, for the purpose of hyperbole. Others say the ba is for transitivity, and that yashrabu (to drink) is imbued with the meaning of yarwa (to quench thirst), so it is made transitive by it. It is also said it means min (from), or that it is redundant, and the meaning is "they will drink it," as in the verse of the Hudhayli poet: "They drank the sea water, then ascended..." When the green ones (camels) have a braying sound. This is supported by the recitation of Ibn Abi 'Abla: "They will drink it."

Others said the pronoun in "with it" (biha) refers to the "cup," and the meaning is "they will drink the spring using that cup." Based on this, it is permissible for 'aynan to be the object of "they will drink," provided it is preceded by it. And the "servants of Allah" are the believers, the people of Paradise.

"They will make it gush forth in abundance (yufajjiru naha tafjira)": this is another adjective for 'aynan, meaning they will cause it to flow wherever they wish from their dwellings, an easy flow that does not resist them. This is based on the [grammatical principle] that the indefinite form is used here for classification. Abdullah ibn Ahmad recorded in Zawa'id al-Zuhd from Ibn Shawzab that he said: "They will have rods of gold with which they will make it gush forth, and the water will follow their rods." In some traditions, it is said that this spring is in the house of the Messenger of Allah (may Allah bless him and grant him peace) and gushes forth toward the houses of the prophets (peace be upon them) and the believers.