وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَكْنُونٌ ﴿۲۴﴾ وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ ﴿۲۵﴾ قَالُوا إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا مُشْفِقِينَ ﴿۲۶﴾ فَمَنَّ اللَّهُ عَلَيْنَا وَوَقَانَا عَذَابَ السَّمُومِ ﴿۲۷﴾ إِنَّا كُنَّا مِنْ قَبْلُ نَدْعُوهُ إِنَّهُ هُوَ الْبَرُّ الرَّحِيمُ ﴿۲۸﴾ فَذَكِّرْ فَمَا أَنْتَ بِنِعْمَتِ رَبِّكَ بِكَاهِنٍ وَلَا مَجْنُونٍ ﴿۲۹﴾ أَمْ يَقُولُونَ شَاعِرٌ نَتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ ﴿۳۰﴾ قُلْ تَرَبَّصُوا فَإِنِّي مَعَكُمْ مِنَ الْمُتَرَبِّصِينَ ﴿۳۱﴾ أَمْ تَأْمُرُهُمْ أَحْلَامُهُمْ بِهَذَا أَمْ هُمْ قَوْمٌ طَاغُونَ ﴿۳۲﴾

﴾24﴿ Wa yatoofu 'alaihim ghilmaanul lahum ka annahum lu'lu'um maknoon
﴾25﴿ Wa aqbala ba'duhum 'alaa ba'diny yatasaaa'aloon
﴾26﴿ Qaalooo innaa kunnaa qablu feee ahlinaa mushfiqeen
﴾27﴿ Famannnal laahu 'alainaa wa waqaanaa 'azaabas samoom
﴾28﴿ Innaa kunnaa min qablu nad'oohu innahoo huwal barrur raheem
﴾29﴿ Fazakkir famaaa anta bini'mati rabbika bikaahininw wa laa majnoon
﴾30﴿ Am yaqooloona shaa'irun natarabbasu bihee raibal manoon
﴾31﴿ Qul tarabbasoo fa innee ma'akum minal mutarabbiseen
﴾32﴿ Am taamuruhum ahlaamuhum bihaazaaa am hum qawmun taaghoon

﴾24﴿ And they come and go to serve him, his children, as if they are hidden pearls
﴾25﴿ And they will face each other, asking one another questions
﴾26﴿ They will say, Indeed, we used to be fearful in our homes before, in awe of Allah the Exalte
﴾27﴿ Then Allah the Exalted bestowed His favor upon us and protected us from the scorching heat
﴾28﴿ Indeed, we used to supplicate to Allah the Exalted before. Surely, He is the ultimate Bestower of kindness, the Most Merciful
﴾29﴿ So proclaim the Qur'an; you are not, by the grace
﴾30﴿ Do they say that he is a poet, We are waiting for the calamity of death to befall him
﴾31﴿ Say, Wait then, for indeed, I am also among those who wait
﴾32﴿ Do their minds command them to say this, or are they a transgressing people

[24] Here, what is meant are the servants who are created specifically for Paradise — like the ḥūr (maidens).
Or, they are referred to as ghilmān (youths) in regard to their role of serving,
and as wildān (boys) in regard to their being eternally youthful and not reaching maturity.
[25] This is another form of glad tidings — meaning, they rejoice because of the reason by which they attained Paradise.
(يَتَسَاءَلُونَ) — it means they ask: what was the reason that these blessings of Paradise were granted to us?
Or, they ask each other about their worldly life and deeds — as mentioned earlier in Surah As-Saffat (37:50).
[26] This is the summary of everyone’s answer.
(فِي أَهْلِنَا) — indicates that while others were distracted by their families and became heedless of the punishment of Allah the Exalted, for us, that occupation did not lead to heedlessness.
(مُشْفِقِينَ) — Ishfāq is a type of fear that comes with longing and love — meaning, it includes both fear and hope.
[27] (السَّمُومِ): That hot air which penetrates the pores of the body, and here it refers to the scorching heat of Hell.
[28] From this verse to the end of the surah is the second section, which contains consolation and encouragement for the Messenger of Allah (May Allah bless him and give him peace).
Then, there are fifteen instances of reproach for denying the Messenger, denying the Qur’an, and associating partners with Allah.
The worldly warning is found in verse (47).
Then comes more consolation and a command to the one who calls (to the truth), along with mention of monotheism in the last three verses.
In verse (29), there is encouragement for explaining the Qur’an.
And in this verse is the truthfulness of the Messenger of Allah (May Allah bless him and give him peace).
[29] From this verse to the end of the surah is the second section, which includes consolation and encouragement for the Messenger of Allah (May Allah bless him and give him peace).
Then, there are fifteen warnings for denying the Messenger, denying the Qur’an, and committing polytheism.
The worldly warning is in verse (47).
Again, there is consolation and a command to the caller (to the truth), along with the mention of monotheism in the last three verses.
In verse (29), there is encouragement to explain the Qur’an.
And in this verse is the affirmation of the truthfulness of the Messenger of Allah (May Allah bless him and give him peace).
[30] This is a warning to those who deny the Messenger, and “am” in Arabic speech is used to transition from one statement to another, and it also carries a tone of admonition.
(رَيْبَ الْمَنُونِ) refers to time, the passing of night and day, because it shortens and weakens a person’s life; it is also used to mean death.
They said this because they feared the poet—lest through composing poems he would disgrace them—so they desired his death, thinking they would be freed from him by his death.
[31] "(مَعَكُمْ)" in this context indicates that we are all equally awaiting death.
[32] This torment is something else—it results from the fact that their words about the Messenger of Allah (May Allah bless him and give him peace) are not the words of people of reason. However, the cause of it is rebellion and arrogance.