Surah Al-Mutaffifeen (Those Who Give Less) 83 : 18

Overview (Verses 18 - 28)

Faces Radiant with Joy
 
Then follows an account of the other group, the righteous. This is given in the customary Qur’anic manner of providing two elaborately contrasting images, so that a detailed comparison may be drawn: “But the record of the righteous is in ‘Illiyun. Would that you knew what ‘Illiyun is! It is a record inscribed, witnessed by those who are closest to God. The righteous will surely be in bliss. [Reclining] on couches, they will look around them. In their faces you shall mark the glow of bliss. They will be given to drink of a pure-drink, securely sealed, with a seal of musk, for this let the strivers emulously strive. It is a drink mixed with the waters of Tasnim, a fountain at which those who are closest to God will drink.”(Verses 18-28)
 
This section of the surah starts with the Arabic term, kalla, which connotes strong reproach and a firm command to the transgressors to desist from their rejection of the truth. It then proceeds to speak about the righteous. Since the record of the transgressors is in Sijjin, that of the righteous is in ‘Illiyun. The term ‘righteous’ refers to the obedient who do good. They are the exact opposite of the transgressors, who indulge in every excess. The name ‘Illiyun connotes elevation and sublimity, which suggests that Sijjin is associated with baseness and ignominy. The name is followed by the form of exclamation often used in the Qur’an to cast notions of mystery and grandeur: “Would that you knew what ‘Illiyun is!” (Verse 19)
 
The surah then states that the book of the righteous is “a record inscribed, witnessed by those who are closest to God.” (Verses 20-21) We have already stated what is meant by ‘a record inscribed.’ We are told here that the angels closest to God see this book and witness it. This statement gives the feeling that the record of the righteous is associated with nobility, purity and sublimity. The angels closest to God look at it and enjoy its description of noble deeds and glorious characteristics. The whole image provides evidence of the honour the righteous receive.
 
There follows an account of the situation in which the righteous find themselves. We are told of the bliss they enjoy on that great day: “The righteous will surely be in bliss.” (Verse 22) This contrasts with hell, in which the transgressors dwell. “[Reclining! on couches they will look around them.” (Verse 23) This means that they are given a place of honour. They look wherever they wish. They do not have to look down, out of humility; and they suffer nothing which distracts their attention. The description here represents to the Arabs, who were the first to be addressed by the Qur’an, the highest form of comfort and luxury.
 
In their bliss, the righteous live in mental and physical comfort. Their faces are radiant with unmistakable joy: “In their faces you shall mark the glow of bliss. They will be given to drink of a pure- drink, securely sealed, with a seal of musk.” (Verses 24-26) Their drink is absolutely pure without any unwanted additions or particles of dust. Describing it as securely sealed with musk indicates, perhaps, that it is ready made in secured containers to be opened when refreshment is needed. All this adds to the impression of meticulous care being taken. The fact that the seal is of musk also adds an element of elegance and luxury. The whole picture, however, is understood only within the limits of human experience in this world.
 
In the life to come people will have different concepts, tastes and standards which will be free from all the bonds of this limited world.
 
The description is carried further in the following two verses: “It is a drink mixed with the waters of Tasnim, a fountain at which those who are closest to God will drink.” (Verses 27-28) o, this pure, securely sealed drink is opened and mixed with a measure of the water from a fountain called Tasnim and described as the one from which the favoured who are close to God drink. Before this last part of the description is given we are also given a significant instruction: “For this let the strivers emulously strive.” (Verse 26)
 
Those stinters who defraud their fellow men pay no regard to the Day of Judgement, and, worse still, deny that such a Day of Reckoning will come. Hardened by their sins and excesses, they strive endlessly for the petty riches of this world. Each of them tries to outdo the others and gain as much as possible. Hence, he indulges in all types of injustice and vice for the sake of ephemeral luxuries. It is the other type of luxury and honour which deserves emulous striving: “For this let the strivers emulously strive.” (Verse 26)
 
Those who strive for an object of this world, no matter how superb, grand or honourable it is, are in reality striving for something hollow, cheap and temporary. This world, in its totality, is not worth, in God’s view, one mosquito’s wing. It is the hereafter which carries real weight with Him. So, it should be the goal for strenuous competition and zealous striving.
 
It is remarkable that striving for the hereafter elevates the souls of all strivers, while competition for worldly objects sinks the competitors’ souls to the lowest depths. As man works continuously to achieve the happiness of the hereafter, his work makes this world a happy and pure one for everybody. On the other hand, efforts made for the achievement of worldly ends turn this world into a filthy marsh, where animals devour one another and insects bite the flesh of the righteous. Striving for the hereafter does not turn the earth into a barren desert, as some transgressors imagine. Islam considers this world a farm, and the hereafter its fruits. It defines the role of the true believer as the building of this world while following the path of piety and righteousness. Islam stipulates that man must look on his task as an act of worship which fulfils the purpose of his existence as defined by God: “I have not created the jinn and mankind to any end other than that they may worship Me.” (51: 56) The statement, “For this let the strivers emulously strive,” inspires man to look far beyond this finite, little world, as he sets out to fulfil his mission as God’s vicegerent on earth. Thus as they work on purifying the filthy marsh of this world their souls are elevated to new heights.
 
Man’s life on earth is limited while his future life is of limitless duration. The luxuries of this world are also limited while the happiness of paradise is much too great for us to conceive. The elements of happiness in this life are well known to everyone, but in the next world they are on a level befitting a life everlasting. What comparison can then hold between the two spheres of competition or the two goals, even when we apply the human method of balancing losses against profits? It is, indeed, one race and a single competition: “For this let the strivers emulously strive.” (Verse 26)

Overview (Verses 18 - 28)

Faces Radiant with Joy
 
Then follows an account of the other group, the righteous. This is given in the customary Qur’anic manner of providing two elaborately contrasting images, so that a detailed comparison may be drawn: “But the record of the righteous is in ‘Illiyun. Would that you knew what ‘Illiyun is! It is a record inscribed, witnessed by those who are closest to God. The righteous will surely be in bliss. [Reclining] on couches, they will look around them. In their faces you shall mark the glow of bliss. They will be given to drink of a pure-drink, securely sealed, with a seal of musk, for this let the strivers emulously strive. It is a drink mixed with the waters of Tasnim, a fountain at which those who are closest to God will drink.”(Verses 18-28)
 
This section of the surah starts with the Arabic term, kalla, which connotes strong reproach and a firm command to the transgressors to desist from their rejection of the truth. It then proceeds to speak about the righteous. Since the record of the transgressors is in Sijjin, that of the righteous is in ‘Illiyun. The term ‘righteous’ refers to the obedient who do good. They are the exact opposite of the transgressors, who indulge in every excess. The name ‘Illiyun connotes elevation and sublimity, which suggests that Sijjin is associated with baseness and ignominy. The name is followed by the form of exclamation often used in the Qur’an to cast notions of mystery and grandeur: “Would that you knew what ‘Illiyun is!” (Verse 19)
 
The surah then states that the book of the righteous is “a record inscribed, witnessed by those who are closest to God.” (Verses 20-21) We have already stated what is meant by ‘a record inscribed.’ We are told here that the angels closest to God see this book and witness it. This statement gives the feeling that the record of the righteous is associated with nobility, purity and sublimity. The angels closest to God look at it and enjoy its description of noble deeds and glorious characteristics. The whole image provides evidence of the honour the righteous receive.
 
There follows an account of the situation in which the righteous find themselves. We are told of the bliss they enjoy on that great day: “The righteous will surely be in bliss.” (Verse 22) This contrasts with hell, in which the transgressors dwell. “[Reclining! on couches they will look around them.” (Verse 23) This means that they are given a place of honour. They look wherever they wish. They do not have to look down, out of humility; and they suffer nothing which distracts their attention. The description here represents to the Arabs, who were the first to be addressed by the Qur’an, the highest form of comfort and luxury.
 
In their bliss, the righteous live in mental and physical comfort. Their faces are radiant with unmistakable joy: “In their faces you shall mark the glow of bliss. They will be given to drink of a pure- drink, securely sealed, with a seal of musk.” (Verses 24-26) Their drink is absolutely pure without any unwanted additions or particles of dust. Describing it as securely sealed with musk indicates, perhaps, that it is ready made in secured containers to be opened when refreshment is needed. All this adds to the impression of meticulous care being taken. The fact that the seal is of musk also adds an element of elegance and luxury. The whole picture, however, is understood only within the limits of human experience in this world.
 
In the life to come people will have different concepts, tastes and standards which will be free from all the bonds of this limited world.
 
The description is carried further in the following two verses: “It is a drink mixed with the waters of Tasnim, a fountain at which those who are closest to God will drink.” (Verses 27-28) o, this pure, securely sealed drink is opened and mixed with a measure of the water from a fountain called Tasnim and described as the one from which the favoured who are close to God drink. Before this last part of the description is given we are also given a significant instruction: “For this let the strivers emulously strive.” (Verse 26)
 
Those stinters who defraud their fellow men pay no regard to the Day of Judgement, and, worse still, deny that such a Day of Reckoning will come. Hardened by their sins and excesses, they strive endlessly for the petty riches of this world. Each of them tries to outdo the others and gain as much as possible. Hence, he indulges in all types of injustice and vice for the sake of ephemeral luxuries. It is the other type of luxury and honour which deserves emulous striving: “For this let the strivers emulously strive.” (Verse 26)
 
Those who strive for an object of this world, no matter how superb, grand or honourable it is, are in reality striving for something hollow, cheap and temporary. This world, in its totality, is not worth, in God’s view, one mosquito’s wing. It is the hereafter which carries real weight with Him. So, it should be the goal for strenuous competition and zealous striving.
 
It is remarkable that striving for the hereafter elevates the souls of all strivers, while competition for worldly objects sinks the competitors’ souls to the lowest depths. As man works continuously to achieve the happiness of the hereafter, his work makes this world a happy and pure one for everybody. On the other hand, efforts made for the achievement of worldly ends turn this world into a filthy marsh, where animals devour one another and insects bite the flesh of the righteous. Striving for the hereafter does not turn the earth into a barren desert, as some transgressors imagine. Islam considers this world a farm, and the hereafter its fruits. It defines the role of the true believer as the building of this world while following the path of piety and righteousness. Islam stipulates that man must look on his task as an act of worship which fulfils the purpose of his existence as defined by God: “I have not created the jinn and mankind to any end other than that they may worship Me.” (51: 56) The statement, “For this let the strivers emulously strive,” inspires man to look far beyond this finite, little world, as he sets out to fulfil his mission as God’s vicegerent on earth. Thus as they work on purifying the filthy marsh of this world their souls are elevated to new heights.
 
Man’s life on earth is limited while his future life is of limitless duration. The luxuries of this world are also limited while the happiness of paradise is much too great for us to conceive. The elements of happiness in this life are well known to everyone, but in the next world they are on a level befitting a life everlasting. What comparison can then hold between the two spheres of competition or the two goals, even when we apply the human method of balancing losses against profits? It is, indeed, one race and a single competition: “For this let the strivers emulously strive.” (Verse 26)