َ فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ ﴿۵۲﴾ فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ ﴿۵۳﴾ مُتَّكِئِينَ عَلَى فُرُشٍ بَطَائِنُهَا مِنْ إِسْتَبْرَقٍ وَجَنَى الْجَنَّتَيْنِ دَانٍ ﴿۵۴﴾ فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ ﴿۵۵﴾ فِيهِنَّ قَاصِرَاتُ الطَّرْفِ لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ ﴿۵۶﴾ فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ ﴿۵۷﴾ كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ ﴿۵۸﴾ فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ ﴿۵۹﴾ هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ ﴿۶۰﴾

﴾52﴿ Feehimaa min kulli faakihatin zawjaan
﴾53﴿ Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan
﴾54﴿ Muttaki'eena 'alaa furushim bataaa'inuhaa min istabraq; wajanal jannataini daan
﴾55﴿ Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan
﴾56﴿ Feehinna qaasiratut tarfi lam yatmishunna insun qablahum wa laa jaaann
﴾57﴿ Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan
﴾58﴿ Ka annahunnal yaaqootu wal marjaan
﴾59﴿ Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan
﴾60﴿ Hal jazaaa'ul ihsaani illal ihsaan

﴾52﴿ In them, there are many varieties of every fruit
﴾53﴿ So which of the favors of your Lord will you both deny
﴾54﴿ They recline on couches whose linings are of thick silk, and the gathering of the fruits of these gardens is near
﴾55﴿ So which of the favors of your Lord will you both deny
﴾56﴿ In these gardens, there are women who lower their gaze, whom neither any human before them has touched nor any jinn
﴾57﴿ So which of the favors of your Lord will you both deny
﴾58﴿ As if they were rubies (in color) and coral (in purity)
﴾59﴿ So which of the favors of your Lord will you both deny
﴾60﴿ The reward for Tawhid (sincerity) is nothing but Paradise

[52,53] In this verse, the third attribute is mentioned: (زَوْجَانِ)—“two kinds.”
The correct interpretation is that the dual form here signifies abundance, not limitation to just two.
It means there are countless varieties within each type of fruit—for example, within grapes, there are numerous kinds.
[54,55] In this part, four more blessings are mentioned:
The fourth: (مُتَّكِئِينَ)—reclining comfortably,
The fifth: (عَلَى فُرُشٍ)—on luxurious couches,
The sixth: (بَطَائِنُهَا)—whose linings are of fine brocade (istabraq),
The seventh: (وَجَنَى الْجَنَّتَيْنِ)—and the fruits of the two gardens are close at hand.
Since the full enjoyment of fruit for one who eats it is best when he is reclining on elegant bedding, the description begins with their relaxed, reclining state.
(بَطَائِنُهَا)—refers to the inner lining, which, in the world, is usually made of ordinary fabric. But in Paradise, even the lining is made from the finest brocade (istabraq), so imagine how much greater the outer fabric (ẓawāhir) would be—its reality is known only to Allah, and it is beyond human understanding at present.
[56,57] In this verse, the eighth and ninth blessings are mentioned:
(قَاصِرَاتُ الطَّرْفِ)—they lower their gaze and do not look toward anyone other than their husbands, due to immense modesty. This is a praiseworthy trait in women.
(لَمْ يَطْمِثْهُنَّ)—the word ṭamth originally refers to the blood that appears when virginity is broken during intercourse. Thus, the meaning here is that these women are virgins—no jinn or human has ever had relations with them.
It also implies that whenever they engage in intimacy, they will remain virgins.
Ibn Kathir mentions that this is evidence that jinn also enter Paradise and are given spouses from among their own kind—because if jinn were not admitted to Paradise, the reference to them in this verse would serve no purpose.
[58,59] In this simile, two more blessings are indicated (the tenth and eleventh).
Yāqūt (ruby) is a precious gemstone that is very clear and has a red color. It is also said that it does not burn in fire.
Marjān (coral) refers to fine, slender pearls that are extremely white and smooth.
Here, the intended meaning is their great beauty and clarity—
—either they are compared to ruby in clarity and to coral in whiteness,
—or to ruby in redness and to coral in smoothness.
[60,61] In this verse, the previously mentioned blessings are summarized using the word “اِحْسَان”—which here refers to the good deeds of humans and jinn.
And in the second occurrence of “اِحْسَان”, it refers to the countless blessings and acts of kindness from Allah the Exalted.
Farrā’, in Maʿālim al-Tanzīl, narrates with a chain of transmission a hadith marfū‘ (attributed to the Prophet):
The Messenger of Allah (May Allah bless him and give him peace) recited this verse, then asked, “Do you know what your Lord has said?”
They replied, “Allah and His Messenger know best.”
He said, “Allah the Exalted has said: There is no reward for the one upon whom I have bestowed blessings along with belief in My Oneness (Tawḥīd), except Paradise.”