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I.e., by the prophets and saints of all times as well as by the angels.
See lvi. 11, n. 5227; also n. 5223. Those Nearest to Allah will be witnesses to this Righteous Record; or as it may also be rendered, they will be present at the Record, and watch this Record.
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Cf. 75:23 . As elsewhere in the Qur'an, the "couches" of the virtuous in paradise symbolize complete restfulness and inner fulfilment.
Cf. xxxvi. 56.
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Cf. lxxv. 22, and lxxvi. 11.
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The Wine will be of the utmost purity and flavour, so precious that it will be protected with a seal, and the seal itself will be of the costly material of musk, which is most highly esteemed in the East for its perfume. Perhaps a better interpretation of the "seal" is to take it as implying the final effect of the drink: just as a seal close a document, so the seal of the drink will be the final effect of the delicious perfume and flavour of musk, heightening the enjoyment and helping in the digestion.
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Lit., "the end whereof (khitamuhu) will be musk". My rendering of the above phrase reflects the interpretation given to it by several authorities of the second generation of Islam, and by Abu 'Ubaydah ibn al-Muthanna (all of them quoted by Razi). The "pure wine" (rahiq) of the hereafter - which, contrary to the wine of this world, will carry "the seal" (i.e., the sanction) of God because "no headiness will be in it, and they will not get drunk thereon" ( 37:47 ) - is another symbol of paradise, alluding, by means of comparisons with sensations that can be experienced by man, to the otherworldly sensations of joy which, in a form intensified beyond all human imagination, are in store for the righteous. Some of the great Muslim mystics (e.g., Jalal ad-Din Runi) see in that "pure wine" an allusion to a spiritual vision of God: an interpretation which, I believe, is fully justified by the sequence.
If you understand true and lasting values, this is the kind of pure Bliss to aspire for, and not the fleeting enjoyments of this world, which always leave a sting behind.
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Whereas most of the classical commentators regard the infinitive noun tasnim as the proper name of one of the allegorical "fountains of paradise", or, alternatively, refrain from any definition of it, it seems to me that the derivation of tasnim from the verb sannama - "he raised [something]" or "made [it] lofty" - points, rather, to the effect which the "wine" of divine knowledge will have on those who "drink" of it in paradise. Hence, the tabi'i 'Ikrimah (as quoted by Razi) equates tasnim with tashrif, "that which is ennobling" or "exalting".
Tasnim literally indicates height, fulness, opulence. Here it is the name of a heavenly Fountain, whose drink is superior to that of the Purest Wine. It is the nectar drunk by Those Nearest to Allah (n. 5227 to lvi. 11), but a flavour of it will be given to all. See n. 5835 to lxxvi. 5 (Kafur fountain), and n. 5849 to lxxvi. 17-18 (Salsabil).
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Cf. {76:5-6} and the corresponding notes.
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In the original, verses {29-33} are in the past tense, as if viewed from the time-level of Judgment Day. However, since the preceding and the following passages (i.e., verses {18-28} and {34-36}) are formulated in the future tense, verses {29-33} (which relate to life in this world) may be adequately rendered in the present tense.
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Lit., "to their [own] people".
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The wicked laugh at the righteous in this world in many ways: (1) They inwardly laugh at their Faith, because they feel themselves so superior. (2) In public places, when the righteous pass, they wink at each other and insult them. (3) In their own houses they run them down. (4) Whenever and wherever they see them, they reproach them with being fools who have lost their way, when the boot is really on the other leg. In the Hereafter all these tricks and falsehoods will be shown for what they are, and the tables will be reversed.
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Lit., "they have not been sent as watchers over them" - implying that none who is devoid of faith has the right to criticize the faith of any of his fellow-men.
But the wicked critics of the Righteous have no call in any case to sit in judgment over them. Who set them as Keepers or guardians over the Righteous? Let them look to their own condition and future first.
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Speaking of the righteous, the Qur'an repeatedly stresses that on the Day of Judgment God "shall have removed whatever unworthy thoughts or feelings (ghill) may have been [lingering] in their bosoms" ( 7:43 and 15:47 ). Since an expression of vengeful joy on the part of the blest at the calamity which in the hereafter will befall the erstwhile sinners would certainly fall within the category of "unworthy feelings", their "laughing" can only have a metaphorical meaning, denoting no more than a realization of their own good fortune.
The tables will then be reversed, and he laughs best who laughs last.
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A repetition of verse 23 above, but with a different shade of meaning. The Righteous on their raised couches will be able to see all the true values restored in their own favour: but they will also see something else: they will also see the arrogant braggarts brought low, who brought about their own downfall by their own actions.
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