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Then, they will enter the fire of Hell.
This entrance into the fire, is the result of deprivation from Allah, and nothing else. Verily, the heat of this deprivation is hotter than the heat of the fire of Hell, itself.
Then it will be said (to them): 'This is that which you used to deny'.
This declaration is given them to scorn them and the blame is a spiritual punishment for this group of stubborn, arrogant ones.
Explanations:
Why Does Sin Work As Rust Upon The Heart?
Not only in this verse, but also in many other verses of the Holy Qur'an it talks frankly about the effect of sin in darkening the heart.
Once, in Sura Mo'min, No.40, Verse 35 it says: Thus does Allah seal up every heart - of arrogant obstinate Transgressors.
Then another time, in Sura Baqarah, No. 2, Verse 7 describing a group of stubborn sinners, it says: Allah hath set a seal on their hearts and on their hearing, and on their eyes is a veil; great is the penalty they (incur).
And Sura Hajj, No. 22, verse 46 says: Truly it is not their eyes that are blind, but their hearts which are in their breasts.
Verily, the worst result of continual sinning is a heart sealed up, which is the extinguisher of the light of knowledge. The substance of sin flows from the limbs to the heart and changes it into something like a stagnant swamp. It is in this condition that Man cannot distinguish between good and evil, and commits such horrific wrongs that everyone becomes astonished.
This self-destructive sinner undermines himself and ruins his own happiness by his own hands.
There is a tradition from the holy Prophet (p.b.u.h.) which says: Abundant sins cause the heart to decay. (1) And another tradition from him (p.b.u.h.) says: When a servant commits a sin, a black stain appears on his heart. If he repents and leaves off committing the sin and asks for forgiveness from Allah, his heart will be polished. And if he digresses again, the stain will spread until it covers his heart completely. This is the very rust that Allah has mentioned in the Holy Qur'an in the verse that says: 'Nay! Rather what they used to do has put rust upon their hearts'. (2)
The same idea has been narrated from Imam Sadiq (p.b.u.h.) with a slight difference in Usul-i-Kafi.
And, in the same book, there is another tradition from the Prophet (p.b.u.h.) that says: Speak with each other, and visit each other, and tell of the traditions (of ours). Surely the traditions refine the hearts. Verily, hearts become rusted as a sword does, and the traditions are the polish. (3)
It has also been proved psychologically that Man's behaviour reflects on his soul and gradually varies it to that qualification. It is effective in his thought and Judgment, even.
It is also notable that the more Man continues sinning, the thicker the darkness covers his soul until the point where he considers his evil deeds as his good deeds and he is even sometimes proud of them. At this time the back doors are shut and the bridges are broken for him to return. This is the most dangerous position that a person can be in.
A Curtain Over The Spirit:
Although many of the commentators have tried to insert something into the verse: 'Nay, most surely on That Day they shall be debarred from their Lord', and say: the sinners shall be debarred from 'the mercy' or 'the honour' or 'the reward' of Allah, the verse apparently does not need anything added, but, they are really debarred from Him; while the Righteous will meet with Allah in Heaven and enjoy the greatest possible pleasure there, where the Sinners, the Hellish Disbelievers, are deprived of that (Him); the unmatched blessing.
Some good-doers of the believing people may have that emanation even in this world, but the wrong doers never will.
In one respect, the former are always in front of Allah, but the latter are so far from Him.
The Righteous are so delighted in supplicating to Him that it is indescribable, but the sinners are so entangled with their sins that they cannot be saved.
Amir-al-Mo'mineen Ali (p.b.u.h.) says in his supplication called 'Kumayl': Supposing that I am able to endure Thy chastisement, how can I endure separation from Thee?.
(1) Durr-al-Manthur, vol. 6, p. 326.
(2) Ibid., p. 325.
(3) Nur-uth-Thaqalayn, vol. 5, p. 531, Traditions 22 and 23.
Sura Mutaffifin
(Defrauders)
No.83 (Verses 18-28)
(18)
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18. Nay, verily the Record of the Righteous is (preserved) in 'Illiyin',
19. And what explains to thee what ''Illiyin' is ?
20. (It is) a written record,
21. (Which is) witnessed by the ones Nearest (to Allah).
22. Surely the Righteous will be in Bliss:
23. (Sitting) on thrones (of Dignity), they will command a sight (of all things):
24. You will recognize in their faces the radiance of Bliss
25. Their thirst will be slaked with pure drink sealed
26. Whose seal is musk, and for that let (all) those strive who strive (for Bliss)
27. And whose mixture is of 'Tasnim'
28. A spring from which drink the ones Nearest (to Allah).
Commentary:
'Illiyin is Anticipating the Righteous.
In contrast to the destiny of the Record of the Wicked, which was described in the previous verses, the following veres talk about the Righteous, whose honour and merits, compared with those of the Wicked, will make the situations of them, both, more clear. At first, to negate their false thoughts about the resurrection, it says:
Nay, verily the Record of the Righteous is (preserved) in ' 'Illiyin'.
The term / 'illiyin / is the plural form of / 'ulayy / which basically means 'properly, High places or the persons who sit in high places, or the dwellers of high parts of the mountains'. Some commentators have rendered it, here, to mean 'a name of the upper part of the skies or upper part of Heaven'.
Some have also said that the term is mentioned in the plural form for emphasis where it means 'highness over highness'.
Furthermore, similar to the two commentaries we had about 'Sijjin', in the former verses, we have the same about' 'Illiyin', as well.
The first commentary says that /kitab-al-abrar/ means 'the Record of the Righteous'. They intend to say that the record of their deeds is registered in a ledger, (a complete work), which shows the whole deeds of all believers, and is in a very high and honourable position.
Or, it means that their record is preserved in the highest and the most honourable abode in Heaven over their places, all of which illustrate that their own rank is extremely high.
A tradition from the Prophet (p.b.u.h.) says that ' 'Illiyin'is the seventh sky and is below 'the throne of Allah'.
And this is just contrary to the record of the Wicked, which is in the lowest part of Hell.
The second commentary says that / kitab /, here, means 'destiny' and 'the definite end' that Allah has defined for the Righteous in the highest levels of Heaven.
Of course, these two commentaries can also both come together, i.e. their Record is registered in a ledger and the ledger resides totally in heaven. Meanwhile, the Divine command governs high over them concerning the position of the Righteous, themselves, and considers them to be in the highest levels of Heaven.
Then, to make the greatness and the highness of' 'Illiyin' clear, it goes on to say:
And what explains to thee what ' 'Illiyin' is?
This means that it is a position beyond the imagination and comprehension, so high that no one, not even the Prophet (p.b.u.h), can know the peak of its highness.
Then, the Qur'an, itself, explains it further and says:
(It is) a written record.
This idea is according to the commentary that means:' 'Illiyin' is a ledger for the righteous deeds, while according to the second commentary the verse means that this is a decisive destiny that Allah has written for the Righteous that their position is in the highest stages of Heaven. (Note> Therefore, 'a written record' is an interpretation for 'the Record of the Righteous' not for' 'Illiyin'.).
(Which is) witnessed by the ones Nearest (to Allah).
Some of the commentators have interpreted the meaning of 'the ones Nearest (to Allah)', mentioned in this verse, as being 'the angels that are close to the throne of Allah', the guardians for the record or the destiny of the Righteous.
The next verses express, clearly, that a special group of the elected believers are 'the ones Nearest (to Allah)' who possess a very high rank and are witnesses to the records of the others from the Righteous. As Sura Waqi'ah, No .56, verses 10-11, with the names of the following two groups: 'The Companions of the Right Hand' and 'The Companions of the Left Hand', say: And those foremost (in faith) will be foremost (in the Hereafter), These will be those Nearest (to Allah).
And Sura Nahl, No. 16, verse 89 which says: One day We shall raise from all peoples a witness against them, from amongst themselves: and We shall bring thee as a witness against them.....
Then, concerning a part of the rewards of the Righteous, it says:
Surely the Righteous will be in Bliss.
The basic meaning of the term /na'im/, as Raqib says, is 'immense blessing'. Besides that, it is mentioned in an 'indefinite form' which, here, denotes to its greatness and importance. That is, they possess the blessings and comforts that are indescribable. And this is a complete and hidden definition referring to the whole material and spiritual blessings of Heaven.
Then, to describe some of them, it says:
(Sitting) on thrones (of Dignity), they will command a sight (of all things).
The term /ara 'ik/ is the plural form of /arikah/ 'throne'. Basically, it is used with the meaning of 'a beautiful royal throne', or 'a couch for the bride in the nuptial chamber', but, here, it means 'highly decorated seats in Heaven where the Righteous sit'.
The term / yanzurun / 'they look' is mentioned, here, without any object or objects and is to be meant in a broad sense: i.e. they look at Allah's Mercy, His unique essence, the variety of Divine blessings and the surprising beauties in Heaven. 'They look', because one of Man's pleasures is 'the pleasure of sight'.
Thereafter it says:
You will recognize in their faces the radionce of Bliss.
It means that a special refreshment and delight is seen on their faces, so that you need not question them. On the contrary, when you look at the Wicked, you can see grief and sorrow together with pain and misery on their faces.
The term / nadrah /, as it was mentioned before, means a special refreshment and happiness resulting from the abundance of blessing and comfort seen on the faces of well-off people.
After discussing about the blessings of 'throne', 'look', and 'ease with happiness', it refers to another blessing: The pure drink of the Righteous. It says:
Their thirst will be slaked with pure drink sealed.
The pure drink of the Next World is not like the devilish drink of this world. It does not bring alcoholism and madness, for committing sin in them, but, it increases their wisdom and intelligence safely and with complete joy.
Most of the commentators have interpreted the term /rahiq/ in the sense of 'pure drink', a drink that is not obscene and is not of a polluted mixture; it is flawless. And the term /maxtum/ 'sealed' is used as an emphasis for its pureness, soundness, and a state of being intact.
Moreover, the use of such complete containers is a high honour and respect to the guests; a sealed container whose lid will be opened only by the guests.
,b>Whose seal is musk....
The pure drink of Heaven is not the same as the sealed wine bottles of this world which are closed tightly sometimes with a wafer of molten wax (or clay) into which is pressed the distinctive seal of the sender or the company, that may make the hands dirty when opening them, but it is sealed with musk and, when it is being opened, it smells like the perfume of musk. At the end of the same verse it says:
...and for that let (all) those strive who strive (for Bliss).
Tabarsi, the great commentator, says in Majma' - al - Bayan that the term, /tanafas/, means that two persons long for a worthy thing, each of which tries to obtain the same precious thing that the other one has.
In Majma'-al-Bahrain the term, / tanafas /, is defined in the sense of 'proceeding the other, or friendly competion'. Each of them wishes and tries to own the precious thing that the other has.
Raqib in Mufradat says: / munafasah / means 'a man's attempt to be associated with the outstanding people and joining them without causing harm to others'.
In fact, the meaning of this verse is similar to that of Sura Hadid, No. 57, verse 21 which says: Be you foremost (in seeking) forgiveness from your Lord, and a Garden (of Bliss), the width whereof is as the width of heaven and earth....
Or, it is similar to the meaning of Sura Ali - 'Imran, No.3, verse 133 which says: Be quick in the race for forgiveness from your Lord, and for a Garden whose width is that of the heavens and the earth....
However, the meaning of the verse is the nicest one that can be considered for the encouragement of men, to send them forth for receiving these unmatched blessings by the way of true faith and good deeds. It is a very wonderful evidence to show the eloquence of the Holy Qur'an.
And whose mixture is of 'Tasnim'.
A spring from which drink the ones Nearest (to Allah).
It is understood from these verses that / tasnim / is the highest drink, among the heavenly pure drinks, which the ones Nearest to Allah drink, only, but the Righteous drink some of / tasnim /, which is mixed with / rahiq /, 'the pure drink sealed' ,which is another kind of pure drink in Heaven.
Some commentators believe that this pure drink is called / tasnim / because this spring flows down from Heaven, while some others say that it is a special drink which falls from the sky of Heaven.
The heavenly drinks are different, indeed. Some of them flow in rivers, as many verses of the Qur'an point out, such as is found in Sura Mohammad, No. 47, verse 15: ...rivers of milk...rivers of wine...rivers of honey....
And some of them are in sealed containers, like the one mentioned in the former verses. The most important one is the drink which falls from Heaven whose name is 'Tasnim', the one that none of the other drinks, in Heaven, can be compared with. Then, the effect that it has on the soul of the Righteous is, consequently, the deepest and the most attractive, whose spiritual pleasure is indescribable.
It is necessary to make note of this truth, again, that these are only some hints to those heavenly facts, indeed, because our human vocabulary cannot describe the unique blessings of Heaven, completely. And even more than that, no one can imagine them, as Sura Sajdah, No.32, verse 17 says: Now no person knows what delights of the eye are kept hidden (in reserve) for them....
Explanation:
Who are 'the Righteous' and 'the Ones Nearest to Allah'?
The names of /abrar/ 'the righteous' and /muqarrabun/ 'the ones Nearest to Allah' are frequently highly mentioned in the Holy Qur'an along with their rank and their rewards. They are so high that as Sura Ali - 'Imran, No. 3, verse 193 says that 'The men of Understanding' ask Allah that their souls be taken to Himself in the company of the Righteous.
And there are many great rewards mentioned, for them, in the Qur'an including Sura Insan, No. 76, verses 5-22 and, also, Sura Infitar, No. 82, verse 13 and some other verses in Sura Mutaffifin talk about Allah's Grace, to them, as well.
The term /abrar/ 'the Righteous' is the plural form of /birr/ and they are the believers who have a great soul and a firm belief and do good deeds.'The ones Nearest to Allah', /muqarrabun/, are those who have a close position to Allah. Then, it seems that all 'the ones Nearest to Allah' are among the Righteous, /abrar/, but all of the latter, Righteous /abrar /, are not among 'The ones Nearest to Allah'.
There is a narration from Imam Hassan Mujtaba (the second Imam) which says: By Allah, everywhere in the Qur'an where Allah says /inn-al-abrar/ (surely the Righteous), He means no one save Ali - ibn - AbuTalib, Fatimah, me, and Hosain (p.b.u.th.). (1)
Undoubtedly, the five holy ones, i.e. Mohammad, Ali, Fatimah, Hassan and Hosain (p.b.u.th.) are the most clear examples of the Righteous and 'the ones Nearest to Allah'; and, as it was mentioned in the commentary of Sura Insan No. 76, the very Sura is mainly about Amir-al-Mo'mineen Ali, Fatimah, Hassan and Hosain. Eighteen verses of Sura Insan are especially about their achievements, though the revelation of the verses about them does not hinder the broadness and generality of the meaning of those verses.
Heavenly Drinks:
It is clearly understood, from many of the verses of the Holy Qur'an, that there are numerous kinds of pure drink with many names and various qualities, in Heaven, that are entirely different from the worldly impure beverages; which are the origins of enmity, murder, and corruption. They are offensive, distasteful, and impure. But, the drinks of Heaven are sweet-smelling, perfumed and purified, so that they increase wisdom, pleasure, and love. Those who drink of them will languor in a kind of spiritual joy and delight that cannot be described. Two varieties of the drinks of Heaven are named in these verses:
/tasnim/ and /rahiq - i - maxtum/, while some other varieties are mentioned in Sura Insan, No. 76 and even other Suras of the Qur'an, each of which are appropriately explained.
It is interesting to note that the Divine drinks are also the reward for those who avoid drinking the worldly alcoholic drinks, as well as those who quench the needs of the deprived and extinguish the fire of sadness in the hearts of the believers.
Once the holy Prophet (p.b.u.h.) told Hazrat Ali (p.b.u.h.): "O Ali! the person who leaves drinking wine, Allah will make him a drink from 'the pure drink sealed'. (2)
And, it is even more interesting to find that another tradition from him (p.b.u.h.) says that if a person leaves off drinking wine even for the sake of anything besides Allah, He will make him drink from the pure drink. Hazrat Ali (p.b.u.h.) says: I questioned him '1he sake of anything save Allah? , and he answered: Yes, the person who avoids drinking wine for the sake of protecting his life, Allah will make him a drink from the 'pure drink sealed'. (3)
Verily, those who avoid drinking wine for the sake of their health are in fact from 'the men of Understanding'. And, as it is understood in Sura Ali - 'Imran, No.3, verse 193 that 'the men of Understanding' are also among the Righteous, who drink from the pure drinks of Heaven.
A narration from Ali-ibn-Hosain says: The person who quenches the thirst of a believer, Allah will make him a drink from 'the pure drink sealed'. (4)
And, another narration says: The person who fasts on a hot day in summer for the sake of Allah, He will make him a drink from 'the pure drink sealed'. (5)
(1) Nur-uth-Thaqalayn, vol. 5, p. 533 (Tradition 33).
(2) Nur-uth-Thaqalayn, vol. 5. p. 534, Tradition 35.
(3) Ibid.
(4) Ibid.
(5) Majma'-al-Bayan, vol. 10, p. 456.
Sura Mutaffifin
(Defrauders)
No.83 (Verses 29-36)
(29)
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29. Surely those who committed sin used to laugh at those who believed,
30. And when they passed by them, they were winking at one another (in mockery;)
31. And when they returned to their people they returned jesting,
32. And when they saw them, they said: 'Surely these have gone astray'.
33. While they had not been sent as guardians over them!
34. So, on this Day (of Judgement) the Believers will laugh at the Unbelievers:
35. (Sitting) on thrones (of Dignity) they will command (a sight) (of all things).
36. Have not the Unbelievers been paid back for what they used to do?
The Occasion of Revelation:
The commentators have quoted two occasions of revelation for these verses:
The first is that: Once Hazrat Ali (p.b.u.h.) and some of the believers, were passing by a number of pagans from Mecca when the pagans laughed at them and mocked them, then the above verses were revealed and made their destiny clear on the Day of Judgement.
Hakim Abul - Qasim Haskani has narrated from Ibn-i-Abbas in Shavahid-al-Tanzil that: The phrase 'those who were guilty' targeted the hypocrites of Quraish and 'those who believed' meant 'Ali-ibn-i-Abutalib and his devotees.
The second occasion of revelation is that the above verse has been revealed about some people such as: 'Ammar, Suhayb, Khabbab, Bilal, and some others of the poor believers who were mocked by some pagans of Quraish like Abujahl , Walid - ibn - Muqayrah , and 'As-ibn-Wa 'il.
These two occasions of revelation can both be considered together, too.
Commentary:
Once They Used to Mock the Believers but, Today ...
The previous verses talked about the great rewards and the blessings of the Righteous, while these verses point to a part of the troubles and the difficulties that the believers may be faced with, in this life, for their Faith and Righteousness, to show that those great rewards are not undue.
These verses speak about the position of the pagans and their revolting treatment against the believers. Four varieties of their revolting behaviour are mentioned here. First, it says:
Surely those who committed sin used to laugh at those who believed.
They arrogantly laughed at them to insult them. And the wicked have always been, in this world, smug against the believers. By the way, the application of the term /ajramu/ 'those who committed sin' instead of the term /kafaru/ 'those who disbelieved' makes it clear that the disbelievers can be known by their sinful deeds since disbelief is always the origin of mischief.
In the next verse, the second wrong action of the unbelievers is mentioned, where it says:
And when they passed by them, they were winking at one another (in mockery).
In this way and by these innuendoes and sarcasms the unbelievers, having evil motives, want to say that: 'Look! these poor people say that they are the nearest to Allah and claim that the divine verses are revealed for them. Look! these foolish people say that the dry and rotten bones will be called to life again! '. Unbelievers usually say some unbecoming and nonsensical words like this.
It seems that the unbelievers' laughs were obviously done when the believers passed by them and their mocking sarcasms were meted out when they passed by the believers. And since they could not laugh at the believers and mock them easily, they winked and made jestures to convey their thoughts to each other. But, when they were in their own gatherings and the believers passed by them they could commit their evils more freely and boldly.
The term /yataqamazun/ is derived from /qamz/ which means: 'to point or wink at anyone or anything which is the object of criticism'. And sometimes this word is used for any fault-finding, even when it is done orally.
This refers to their behaviour when they met the believers. But when they went home and they had private meetings with their family members and their relatives they continued mocking in the absense of the believers. They explained happily how they had mocked them. So the next verse says:
And when they returned to their people they returned jesting.
They talked to each other so proudly and boastingly as if they had won a great victory.
The term /fakihin/ is the plural form of /fakih/ which is based on /fakahah / which means 'to be joyful' and 'to laugh'. It is originally derived from /fakihah/ with the meaning of 'fruit'. It seems that these frivolities and amusements are like sweet juicy fruit of which they find pleasure in. Also, friendly sweet speaking is called /fukahah/.
Though the term /ahl/ usually means 'family' and 'relatives', it may have a broader meaning, here, and includes 'close friends', too.
Their fourth evil action against the believers was that:
And when they saw them, they said 'Surely these have gone astray'.
Since the believers had left the belief and the worship of the gods that the unbelievers used to follow, so, the wrongdoers thought of the believers' Faith; believing in Allah, as a wrong way and said that they had gone astray.
The type of behaviour that the unbelievers had may refer to the early period of Islam, when they did not think of the Divine Religion as a serious and everlasting one. Therefore, they laughed and mocked it. But, gradually, when groups of people came to Islam and the unbelievers felt threatened, they stood firmly and step by step they intensified their enmity. The verse above depicts the first stage of their enmity against the Muslims; the one that gradually changed into several bloody battles in later stages.
Since the believers were mostly from among the poor people who had not possessed high ranks in their society or a great deal of money, the unbelievers regarded them as lowly and counted their faith unworthy, and, consequently, mocked them and their belief.
While they had not been sent as guardians over them!
With what right and according to what rationale do they find fault with the believers?
The rich and the arrogant, from the sect of Noah, told him: ...We see (in) you nothing but a man like ourselves; nor do we see that any follow you but the lowliest, (Sura Hud. 27, No. 11, verse 27).
And he answered: ...Nor yet do I say, of those whom your eyes despise that Allah will not grant them (all) that is good: Allah knoweth best: what is in their soul... (Sura Hud, No. 11, verse 31).
This is, in fact, an answer to those arrogant braggarts saying that it is none of their business what type of people the believers are. They should notice the message of Allah in the invitation of the Prophet (p.b.u.h.) to Islam.
But, in the Hereafter the tables will be turned as in the next verse:
So, on this Day (of Judgement) the Believers will laugh at the Unbelievers.
It is because the Day of Judgement is a day that, according to Divine Justice, everyone will receive the results, of his own deeds, which he incurred in this world. All these tricks and falsehoods will be shown for what they really are, and that is why the Believers will laugh at the Unbelievers; which is, itself, a kind of painful punishment for the arrogant ones.
Some narrations, from the Prophet (p.b.u.h.), denote that on that Day a door in Heaven will be opened to the disbelievers and they, thinking that they are free from the fire of Hell, go toward it. But, when they reach the door, it will be closed quickly. This will occur several times and the Believers, watching them from Heaven, will laugh.
(Sitting) on thrones (of dignity) they will command a sight (of all things).
What will they be looking at? They will be looking at the immense Blessings of Eternity; at the Great Gifts therein; at His endless Grace; at the Dignity and Respect together with the calmness they have in Heaven, and at the painful chastisement that the obstinate arrogant Unbelievers are faced with in Hell.
Finally, in an interrogative sentence, the last verse questions:
Have not the Unbelievers been recompensed for what they used to do ?
This statement, whether coming from the side of Allah, or of the angels, or from the Believers, is a type of sarcasm leveled at the imaginations and the claims of the arrogant Unbelievers, who expected to receive rewards and prizes from Allah for their vices. To confront the vanity of these wrong imaginations, it says:
Have not the Unbelievers been recompensed for what they used to do?
Some of the commentators have counted this sentence as a separate and independent sentence while some others have considered it as dependant on the previous verse; i.e. the Righteous are sitting on their decorated thrones and looking to see whether the wicked have received the merit of their wrong actions. Verily, they should get their reward from Satan. Can the cursed Satan give them any reward?
The term /thuwibb/ is based on /thaub/ which basically means 'to return to the original state', or 'to return to a place to which one has come before', and /thawab/ is said for a recompense or the reward which is given to a person for his deeds, since it is the result of his deeds which returns to him. This term is used for the compensation of a good action and an evil one both, but more specially and more frequently for good ones. Therefore, the above mentioned verse denotes a sort of sarcasm to the Unbelievers, and it must be so, because they used to mock both the Believers and the Messages of Allah, so, on That Day, they should be paid back for their mockeries which they committed in this world.
Supplication:
O Lord! Save all of us from pride, ignorance, and vanity.
O Lord! Grant us the spirit of justice, truthfulness, and humility.
O Lord! Set our Record in ' 'Illiyin' and take it out from 'Sijjin'.
The End of Sura Mutaffifin (Defrauders)
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