Defrauding, The Defrauders, The Cheats, Cheating — Verse 20

It is a sealed book

A book inscribed, witnessed by those given proximity. Those given proximity are the folk of proximity. I am not talking about the proximity of distance, but the proximity of friendship. Today they are near, and tomorrow they will be near, living above the Throne. It is not that today they are far and tomorrow they will be near, or today they are ab- sent and tomorrow they will be present. Today they are exactly what they will be tomorrow, and tomorrow they will be exactly what they are today. He who is given proximity is he whose ears will not be distracted by the sound of the Trum- pet, nor his eyes by paradise. When someone sees Him, what else will come into his eyes? When someone hears from Him, what else will enter his ears? When someone has found the good news of proximity with Him, how can he be happy with anything other than Him? How can he who is given proximity be aware of the sound of the Trumpet, or be preoccu- pied by the terror of the Resurrection, or be touched by the smoke of hell, or cling to the bliss of paradise? Today the whole world is full of creatures, but they are with the One. Tomorrow all creatures will be drowned in bliss, but they will still be with the One. In glorifying You enough for me is to describe Your beauty. Of the eight paradises enough for me is union with You. Everyone's heart has a different goal- enough goal for my heart is Your image.

A book inscribed, witnessed by those given proximity. Those given proximity are the folk of proximity. I am not talking about the proximity of distance, but the proximity of friendship. Today they are near, and tomorrow they will be near, living above the Throne. It is not that today they are far and tomorrow they will be near, or today they are ab- sent and tomorrow they will be present. Today they are exactly what they will be tomorrow, and tomorrow they will be exactly what they are today. He who is given proximity is he whose ears will not be distracted by the sound of the Trum- pet, nor his eyes by paradise. When someone sees Him, what else will come into his eyes? When someone hears from Him, what else will enter his ears? When someone has found the good news of proximity with Him, how can he be happy with anything other than Him? How can he who is given proximity be aware of the sound of the Trumpet, or be preoccu- pied by the terror of the Resurrection, or be touched by the smoke of hell, or cling to the bliss of paradise? Today the whole world is full of creatures, but they are with the One. Tomorrow all creatures will be drowned in bliss, but they will still be with the One. In glorifying You enough for me is to describe Your beauty. Of the eight paradises enough for me is union with You. Everyone's heart has a different goal- enough goal for my heart is Your image.

A book inscribed, witnessed by those given proximity. Those given proximity are the folk of proximity. I am not talking about the proximity of distance, but the proximity of friendship. Today they are near, and tomorrow they will be near, living above the Throne. It is not that today they are far and tomorrow they will be near, or today they are ab- sent and tomorrow they will be present. Today they are exactly what they will be tomorrow, and tomorrow they will be exactly what they are today. He who is given proximity is he whose ears will not be distracted by the sound of the Trum- pet, nor his eyes by paradise. When someone sees Him, what else will come into his eyes? When someone hears from Him, what else will enter his ears? When someone has found the good news of proximity with Him, how can he be happy with anything other than Him? How can he who is given proximity be aware of the sound of the Trumpet, or be preoccu- pied by the terror of the Resurrection, or be touched by the smoke of hell, or cling to the bliss of paradise? Today the whole world is full of creatures, but they are with the One. Tomorrow all creatures will be drowned in bliss, but they will still be with the One. In glorifying You enough for me is to describe Your beauty. Of the eight paradises enough for me is union with You. Everyone's heart has a different goal- enough goal for my heart is Your image.

A book inscribed, witnessed by those given proximity. Those given proximity are the folk of proximity. I am not talking about the proximity of distance, but the proximity of friendship. Today they are near, and tomorrow they will be near, living above the Throne. It is not that today they are far and tomorrow they will be near, or today they are ab- sent and tomorrow they will be present. Today they are exactly what they will be tomorrow, and tomorrow they will be exactly what they are today. He who is given proximity is he whose ears will not be distracted by the sound of the Trum- pet, nor his eyes by paradise. When someone sees Him, what else will come into his eyes? When someone hears from Him, what else will enter his ears? When someone has found the good news of proximity with Him, how can he be happy with anything other than Him? How can he who is given proximity be aware of the sound of the Trumpet, or be preoccu- pied by the terror of the Resurrection, or be touched by the smoke of hell, or cling to the bliss of paradise? Today the whole world is full of creatures, but they are with the One. Tomorrow all creatures will be drowned in bliss, but they will still be with the One. In glorifying You enough for me is to describe Your beauty. Of the eight paradises enough for me is union with You. Everyone's heart has a different goal- enough goal for my heart is Your image.

حقا إن كتاب الأبرار -وهم المتقون- لفي المراتب العالية في الجنة. وما أدراك -أيها الرسول- ما هذه المراتب العالية؟ كتاب الأبرار مكتوب مفروغ منه، لا يزاد فيه ولا يُنقص، يَطَّلِع عليه المقربون من ملائكة كل سماء.

هم الملائكة قاله قتادة وقال العوفي عن ابن عباس يشهده من كل سماء مقربوها.

وقوله : ( كِتَابٌ مَّرْقُومٌ ) تفسير لما كتب لهؤلاء الأبرار من خير وبركة ، أى : كتاب الأبرار كتاب واضح بين ، يقرؤه أصحابه بسهولة ويسر ، فتنشرح صدورهم ، وتقر عيونهم .

وقوله: ( يَشْهَدُهُ الْمُقَرَّبُونَ ) يقول: يشهد ذلك الكتاب المكتوب بأمان الله للبَرّ من عباده من النار، وفوزه بالجنة، المقرّبون من ملائكته من كلّ سماء من السموات السبع.وبنحو الذي قلنا في ذلك قال أهل التأويل.* ذكر من قال ذلك:حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس ( يَشْهَدُهُ الْمُقَرَّبُونَ ) قال: كلّ أهل السماء.حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( يَشْهَدُهُ الْمُقَرَّبُونَ ) من ملائكة الله.حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: ( يَشْهَدُهُ الْمُقَرَّبُونَ ) قال: يشهده مقرّبو أهل كلّ سماء.حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله: ( يَشْهَدُهُ الْمُقَرَّبُونَ ) قال: الملائكة.

( كتاب مرقوم ) ليس بتفسير عليين ، أي مكتوب أعمالهم ، كما ذكرنا في كتاب الفجار . وقيل : كتب هناك ما أعد الله لهم من الكرامة ، وهو معنى قول مقاتل : وقولهم : رقم لهم يخبر . وتقدير الآية [ على ] التقديم والتأخير ، مجازها : إن كتاب الأبرار [ كتاب ] مرقوم في عليين ، وهو محل الملائكة ، ومثله إن كتاب الفجار كتاب مرقوم في سجين ، وهو محل إبليس وجنده .

كِتَابٌ مَرْقُومٌ (20) والقول في { وما أدراك ما عليون } كالقول في { وما أدراك ما سجين كتاب مرقوم } [ المطففين : 8 ، 9 ] المتقدم .

لما ذكر أن كتاب الفجار في أسفل الأمكنة وأضيقها، ذكر أن كتاب الأبرار في أعلاها وأوسعها، وأفسحها

كتاب مرقوم يشهده المقربون .وقيل إن كتاب مرقوم ليس تفسيرا لعليين ، بل تم الكلام عند قوله ( عليون ) ثم ابتدأ وقال : كتاب مرقوم أي كتاب الأبرار كتاب مرقوم ولهذا عكس الرقم في كتاب الفجار ; قاله القشيري . وروي : أن الملائكة تصعد بعمل العبد ، فيستقبلونه فإذا انتهوا به إلى ما شاء الله من سلطانه أوحى إليهم : إنكم الحفظة على عبدي ، وأنا الرقيب على ما في قلبه ، وإنه أخلص لي عمله ، فاجعلوه في عليين ، فقد غفرت له ، وإنها لتصعد بعمل العبد ، فيتركونه فإذا انتهوا به إلى ما شاء الله أوحى إليهم : أنتم الحفظة على عبدي وأنا الرقيب على ما في قلبه ، وإنه لم يخلص لي عمله ، فاجعلوه في سجين .

One who disregards his worldly considerations for the sake of the Hereafter is regarded as a fool and becomes diminished in the eyes of the worldly wise. But when the Hereafter comes, it will appear that the really wise ones were those who were considered foolish in the present world.

كَلَّا إِنَّ كِتَابَ الْأَبْرَارِ لَفِي عِلِّيِّينَ (No! The record of deeds of the righteous is in ` illiyyun....83:18). According to some authorities, ` illiyyun is the plural of ` uluww and it signifies the 'highest point'. According to Farra', this is the name of a place. It is not a plural, but on the measure of plural. When analysing the word sijjin in the foregoing paragraphs, the traceable Tradition of Sayyidna Bath' Ibn ` Azib ؓ was cited to prove that ` illiyyin is a place on the seventh heaven beneath the Divine Throne where the souls of the believers and their registers of deeds are kept. The phrase: كِتَابٌ مَّرْقُومٌ(A register inscribed...83:20) is not the interpretation of illiyyin, but rather an explication their records of deeds, as in the verse that precedes it:

(A written record) it is said that the works of the righteous are written on tablets made of green chrysolite which are placed above the seventh heaven below the Throne of the Beneficent; this is 'Illiyyin,

The Record Book of the Righteous and Their Reward Allah says that truly, إِنَّ كِتَـبَ الاٌّبْرَارِ (Verily, the Record of Al-Abrar (the righteous believers)) These people are in a situation that is the opposite of the wicked people. لَفِى عِلِّيِّينَ (is in `Illiyyin.) meaning, their final destination is `Illiyyin, which is the opposite of Sijjin. It has been reported from Hilal bin Yasaf that Ibn `Abbas asked Ka`b about Sijjin while he was present, and Ka`b said, "It is the seventh earth and in it are the souls of the disbelievers." Then Ibn `Abbas asked him about `Illiyyin, so he said, "It is the seventh heaven and it contains the souls of the believers." This statement -- that it is the seventh heaven -- has been said by others as well. `Ali bin Abi Talhah reported that Ibn `Abbas said concerning Allah's statement, كَلاَّ إِنَّ كِتَـبَ الاٌّبْرَارِ لَفِى عِلِّيِّينَ (Nay! Verily, the Record of Al-Abrar (the righteous believers) is in `Illiyyin.) "This means Paradise." Others besides him have said, "`Iliyyin is located at Sidrat Al-Muntaha." The obvious meaning is that the word `Illiyyin is taken from the word `Uluw, which means highness. The more something ascends and rises, the more it becomes greater and increases. Thus, Allah magnifies its affair and extols its matter by saying, وَمَآ أَدْرَاكَ مَا عِلِّيُّونَ (And what will make you know what `Illiyyin is) Then He says by way of affirming what will be written for them, كِتَـبٌ مَّرْقُومٌ يَشْهَدُهُ الْمُقَرَّبُونَ (A Register inscribed. To which bear witness those nearest.) They are the angels. This was stated by Qatadah. Al-`Awfi reported from Ibn `Abbas that he said, "Those nearest to Allah in each heaven will witness it." Then Allah says, إِنَّ الاٌّبْرَارَ لَفِى نَعِيمٍ (Verily, Al-Abrar (the righteuos believers) will be in Delight.) meaning, on the Day of Judgement they will be in eternal pleasure and gardens that contain comprehensive bounties. عَلَى الاٌّرَائِكِ (On thrones,) These are thrones beneath canopies from which they will be gazing. It has been said, "This means that they will be gazing at their kingdom and what Allah has given them of good and bounties that will not end or perish. It has also been said, عَلَى الاٌّرَآئِكِ يَنظُرُونَ (On thrones, looking.) "This means that they will be looking at Allah, the Mighty and Sublime." This is the opposite of what those wicked people have been described with, كَلاَّ إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ (Nay! Surely, they (evildoers) will be veiled from seeing their Lord that Day.) (83:15) Thus, it has been mentioned that these (righteous people) will be allowed to look at Allah while they are upon their thrones and elevated couches. Concerning Allah's statement, تَعْرِفُ فِى وُجُوهِهِمْ نَضْرَةَ النَّعِيمِ (You will recognize in their faces the brightness of delight.) meaning, `you will notice a glow of delight in their faces when you look at them.' This is a description of opulence, decorum, happiness, composure, and authority that they will be experiencing from this great delight. Concerning Allah's statement, يُسْقَوْنَ مِن رَّحِيقٍ مَّخْتُومٍ (They will be given to drink of pure sealed Rahiq.) meaning, they will be given drink from the wine of Paradise. Ar-Rahiq is one of the names of the wine (in Paradise). Ibn Mas`ud, Ibn `Abbas, Mujahid, Al-Hasan, Qatadah and Ibn Zayd all said this. Ibn Mas`ud said concerning Allah's statement, خِتَـمُهُ مِسْكٌ (Sealed with musk,) "This means it will be mixed with musk." Al-`Awfi reported from Ibn `Abbas that he said, "Allah will make the wine have a pleasant aroma for them, so the last thing that He will place in it will be musk. Thus, it will be sealed with musk." Qatadah and Ad-Dahhak both said the same. Then Allah says, وَفِى ذَلِكَ فَلْيَتَنَافَسِ الْمُتَنَـفِسُونَ (and for this let (all) those strive who want to strive.) meaning, for a situation like this, let the boasters boast, compete, and strive to gain more. Let the competitors compete and race toward the likes of this. This is similar to Allah's statement, لِمِثْلِ هَـذَا فَلْيَعْمَلِ الْعَـمِلُونَ (For the like of this let the workers work.) (37:61) Allah then says, وَمِزَاجُهُ مِن تَسْنِيمٍ (It will be mixed with Tasnim.) meaning, this wine that is being described is mixed with Tasnim. This refers to a drink called Tasnim, and it is the most excellent and exalted drink of the people of Paradise. This was said by Abu Salih and Ad-Dahhak. Thus, Allah says, عَيْناً يَشْرَبُ بِهَا الْمُقَرَّبُونَ (A spring whereof drink those nearest to Allah.) (83:28) meaning, those who are near to Allah, will drink from it as they wish, and the companions of the right hand will be given a drink that is mixed with it. This has been said by Ibn Mas`ud, Ibn `Abbas, Masruq, Qatadah and others.