This text addresses the issue of who the one calling out to Mary in the phrase 'fenâdâhâ min tahtihâ' in the story of Mary is; according to some interpreters this is an angel, according to others it is Jesus himself after being born. Furthermore, Taberî explains how the difference between the fatha and kasra reading of the word 'tahte' changes the meaning: if read with kasra, the one calling out is someone beneath Mary (on the ground), if read with fatha, then Jesus himself is the agent. In addition, the text also includes the blessings of the people of paradise, the interpretation of 'tahtehâ min... el-enhâr' in various verses where it is repeated, and that righteous deeds mean obedience to Allah's commands and prohibitions.

وذلك أنه إذا قرئ بالكسر كان في قوله {فناداها} ذكر من عيسى: وإذا قرئ (من تحتها) بالفتح كان الفعل لمن وهو عيسى. فتأويل الكلام إذن: فناداها المولود من تحتها ألا تحزني يا أمه

In this passage, Zemahşerî discusses various reading differences in the verse and to whom the pronouns (tahtehâ, nâdâhâ) refer; he relates views such as whether the one calling out is Gabriel or Jesus, whether 'tahtehâ' is beneath Mary or beneath the date palm tree. He also explains the reason why the date palm and the river (serî) are presented to Mary as consolation, not merely as food and drink, but as miracles showing that she was among the protected ones.

لم تقع التسلية بهما من حيث أنهما طعام وشراب ، ولكن من حيث أنهما معجزتان تريان الناس أنها من أهل العصمة

In this text, Râzî states that the blessings given to the people of paradise are free from fear of loss, continuous, and in complete delight; he discusses that the phrase 'kullemmâ ruziku minhâ min semeratin' in the verse refers to the similarity of paradise fruits to worldly fruits, and this comparison can indicate either equality in the amount and degree of provision or only similarity in appearance (as reported from Hasan). He also explains that the purity of spouses means being cleansed from both menstruation and istihaaza as well as from reprehensible qualities.

الثاني : المراد تشابهها في المنظر فيكون الثاني كأنه الأول على ما روي عن الحسن ثم هؤلاء مختلفون فمنهم من يقول الاشتباه كما يقع في المنظر يقع في المطعم

Kurtubî conveys different views about the identity of 'believers who perform righteous deeds' mentioned in the verse: according to those who say it refers to the Ansar, this means sharing their wealth and dwellings; according to those who say it refers to the Quraysh, this means migration; according to those who say it is general, righteous deeds are all actions that please Allah. He also touches on the issue of whether paradise is attained through faith alone or through both faith and deeds; the view that paradise is attained through faith and degrees are attained through deeds is also related.

فالجنة تنال بالإيمان والعمل الصالح وقيل : الجنة تنال بالإيمان والدرجات تستحق بالأعمال الصالحات

According to Ibn Kesîr, this verse expresses that the fruits of paradise resemble worldly fruits in form and name but are completely different in taste. When the people of paradise see the fruits brought to them, they say 'this is what we were provided with before' because they resemble what is in the world, but when they taste it they realize it is different. Additionally, the phrase 'mutahhara' in the verse indicates that spouses are cleansed from all types of filth such as menstruation, feces, and urine.

قال سفيان الثوري عن الأعمش عن أبي ظبيان عن ابن عباس لا يشبه شيء مما في الجنة ما في الدنيا إلا في الأسماء وفي رواية ليس في الدنيا مما في الجنة إلا الأسماء

According to this interpreter, the verse is a contrast in reference to the previous sentence, where the condition of those who believe and perform righteous deeds is mentioned in opposition to the state where the punishment of the disbelievers is described; this stems from the divine custom of using both encouragement and warning together. Beydâvî also points out that 'good news' is exclusive to the announcement of glad tidings, and the fact that faith and righteous deeds are mentioned together shows that the reason for deserving this good news is their combination, indicating that righteous deeds are a separate element from faith. Linguistic and allusive explanations are also provided regarding the naming of paradise, its multiplicity (seven paradises), and the flowing of rivers beneath the trees of paradise.

وعطف العمل على الإيمان مرتبا للحكم عليهما إشعارا بأن السبب في استحقاق هذه البشارة مجموع الأمرين والجمع بين الوصفين، فإن الإيمان الذي هو عبارة عن التحقيق والتصديق أس، والعمل الصالح كالبناء عليه، ولا غناء بأس لا بناء عليه