al-Ḥijr 15:45-48

Inna'l-muttaqīna fī jannātin wa ʿuyūn · Udkhulūhā bi-salāmin āminīn · Wa nazaʿnā mā fī ṣudūrihim min ghillin ikhwānan ʿalā sururin mutaqābilīn · Lā yamassuhum fīhā naṣabun wa mā hum minhā bi-mukhrajīn

"Those who guard themselves are in gardens and springs. · 'Enter it in peace, secure.' · We drew out whatever was in their breasts of rancour; they are brothers, on couches facing one another. · No weariness touches them there, nor are they driven out of it."

The أ-م-ن root: to be secure. The root was treated at al-Baqara and at Quraysh 106/4. I rely on that treatment.

And the word will occur twice in the sūra — and the two occurrences are opposites of one another:

I record this as my own reading, and its ground is the two occurrences of the same word: the sūra sets the two sources of security over against one another. One is said to a person, the other he digs with his own hand. And in the eighty-third verse what the second comes to will be seen: fa-akhadhathumu'l-ṣayḥatu muṣbiḥīn.

The ن-ز-ع root: to pull a thing out of the place it is in. The root was treated at al-Nāziʿāt in connection with the name of that sūra. I rely on that treatment.

The غ-ل-ل root: a thing's entering into something secretly. Ghill — rancour hidden within, concealed enmity. From the same root come ghull (a yoke) and ghulūl (secretly taking goods from the spoils). The common core: to get inside secretly.

I record this as an observation about the vocabulary: the root of the word says that rancour settles unnoticed. And the verb (nazaʿnā — we drew out) sets up the picture of something settled being extracted. The two words together give a consistent picture: what got in secretly is taken out by force.

إِخْوَٰنًا عَلَىٰ سُرُرٍ مُّتَقَٰبِلِينَ — "facing one another."

The word mutaqābilīn was treated at al-Ṣāffāt 37/44 and at al-Wāqiʿa 56/15-16. I rely on that treatment.

The order must be recorded: first the rancour is taken out, then they sit facing one another. I record this as an observation about the word order: sitting face to face is named after what stood between has been removed.

The ن-ص-ب root: to set up; and toil, weariness. The lexicographers join the two branches by way of "the effort spent in setting a thing up".

And the last sentence must be recorded: wa mā hum minhā bi-mukhrajīn — "they are not driven out of it."

The verb is from the same root (خ-ر-ج) as the thirty-fourth verse of the sūra: qāla fa-khruj minhā fa-innaka rajīm — what was said to Iblīs.

I record this as my own reading, and its ground is the two occurrences of the same root: the sūra uses the act of driving out first as the name of a punishment, then gives its negation as a reward. There are fourteen verses between the two, and both are in the same block.