Tafsir of Al-Mutaffifeen 83:21

"شهده المقربون" (The ones brought near witness it): This is another attribute of "the book." It means they are present for it, based on the understanding that "witnessing" (al-shuhud) implies presence. Its presence is a metonymy for its preservation in the celestial realm. Alternatively, it means they testify to what is contained within it on the Day of Resurrection, based on the understanding of "witnessing" as giving testimony—the face-to-face witnessing as in the world. This is a perspective that the viewer cannot grasp through the vision of verification. The address in "you will recognize" (ta'rif) is directed to everyone who has a share in the discourse, to signal that the traces of grace and the decrees of joy they possess are such that they are not exclusive to one viewer over another.

Abu Ja'far, Ibn Abi Ishaq, Talha, Shaybah, and Ya'qub read tu'raf (you will be recognized/it will be recognized) in the passive voice, with nadra (splendor) in the nominative case as a deputy of the agent. Some permitted that the deputy agent of tu'raf be the pronoun referring to the "Righteous" (al-abrar), and "in their faces is the splendor" (wa fi wujuhihim nadratu) as a subject and predicate. It is as if it were said: "The Righteous, for there is in their faces the splendor of bliss." This, however, is not a sound view, as is not hidden. Zayd ibn Ali read it in the same way, except that he read yu'raf (he/it will be recognized) with a ya’, since the feminine gender of nadra is metaphorical.

"They are given to drink of rahiq (pure, sealed wine)": Al-Khalil said it is the best of wines. Al-Akhfash and Al-Zajjaj said it is the drink that has no adulteration. Hassan said: "They are given to drink from the waters of Baris... by the Barada, stirred with pure, flowing rahiq." It is interpreted here as a drink pure from anything that causes turbidity, even the "ghoul" (intoxication/nausea).

"Sealed; its seal is musk": That is, its vessels and cups are sealed with musk instead of clay, as narrated from Mujahid. He mentioned that the clay of Paradise is kneaded musk. The apparent meaning is that the khatam (seal) is that with which something is sealed, and that the sealing is literal, as is its attribution. Our saying "its vessels are sealed, etc." is not because the attribution is metaphorical, but because sealing a thing—meaning securing it with a seal—is done in that manner. It is sealed as a mark of care and to show honor to the one who drinks it. This is done in the form of what resembles clay so that it follows the familiar method. It is also permissible that this is a representation of its absolute preciousness; otherwise, there is no dust, flies, or treachery there that would necessitate protection through a seal.

Ibn Abbas, Ibn Jubayr, and Al-Hasan said: The meaning is its "termination" (khatimatuhu)—that it has the scent of musk when drunk; meaning, the drinker finds that at the end of their drinking. This is because the preoccupation of the sense of taste with the perfection of its pleasure prevents the perception of the scent; once the drinking ceases, it is perceived. Otherwise, the scent is not specific to the end. It is said the meaning is "possessing a termination," and its termination—what remains after drinking—is that it is drunk from vessels of musk, like the drink of the world, where the termination—what settles in the vessel—is clay or the like; this is as you can see. It is also said that the rahiq is mixed with camphor, and its mixture is sealed with musk; thus, the meaning is "possessing a seal," the seal of its mixture is musk. This, besides being contrary to the apparent meaning and containing something somewhat far-fetched, requires a transmission that can be relied upon.

Ali—may Allah ennoble his face—, Al-Nakha'i, Al-Dahhak, Zayd ibn Ali, Abu Haywah, Ibn 'Abla, and Al-Kisa'i read khatamuhu with an alif after the kha and a fatha on the ta. The intent is that with which it is sealed; for fa'il with a fatha can also be a noun denoting an instrument, like qalb (mold) and tabi' (stamp), but it is sama'i (auditory/irregular). From Al-Dahhak, 'Isa, and Ahmad ibn Jubayr al-Antaki from Al-Kisa'i, it is read with a kasra on the ta, meaning its end is the scent of musk.

The preceding sentences—namely "on thrones they look on," "you recognize in their faces," and "they are given to drink"—are said to be synonymous, or they are new sentences, like the sentence "the Righteous..." which occurred as answers to a question about their state. The separation is to alert one to the independence of each in manifesting their honor. In this is an indication of the rahiq—and it is the most appropriate for what follows—or to what was mentioned of their states. The remoteness contained in it is to signal the loftiness of their rank and the distance of their station. It is allowed that it is because they are in Paradise, and the prepositional phrase is connected to His saying, "so for this let the competitors compete." It was moved to the front for importance or for restriction; meaning, let them compete, based on the two aspects.

The intent of "the ones brought near" (al-muqarrabin) is a group of the angels—upon them be peace; this is what they said. 'Abd ibn Humayd extracted from the path of Khalid ibn Ar'ara and Abu 'Ajil that Ibn Abbas asked Ka'b about this verse. He said: "The believer is attended by death and the messengers of his Lord, may He be glorified and exalted. They cannot delay it for an hour nor hasten it until his time comes. When his time comes, they take his soul and hand it to the angels of mercy, who show him whatever Allah wills of the good. Then they ascend with his soul to the heaven, and he is accompanied from every heaven by its 'ones brought near' until they reach the seventh heaven. They place it before them, and they do not wait for your prayer over him. They say: 'O Allah, this is Your servant so-and-so, we have taken his soul,' and they supplicate for him with whatever Allah wills they should supplicate. So we love that you witness for us today his book." Then his book is unfolded from beneath the Throne, and they confirm his name in it, and they are the witnesses. That is His saying, "A book inscribed, witnessed by the ones brought near."

He asked him about His saying, "Indeed, the book of the wicked..." (83:7). He said: "The disbelieving servant is attended by death and the messengers of his Lord—He is exalted. When his time comes, they take his soul and hand it to the angels of punishment, who show him whatever Allah wills of the evil. Then they descend with him to the lowest earth, and it is Sijjin, which is the last boundary of Iblis's authority, and they inscribe his book therein." (The Hadith). In some reports, there is that which has the appearance that the soul of the deed itself is in Sijjin or in 'Illiyyin. Ibn al-Mubarak extracted from Sakhr ibn Habib that he said: "The Messenger of Allah—may Allah bless him and grant him peace—said: 'The angels raise the deeds of a servant from the servants of Allah, magnifying it and praising it until they reach with it to wherever Allah wills of His authority. Then Allah inspires them: "You are watchers over the deed of My servant, but I am the Watcher over what is in his soul. This servant of Mine did not make his deed sincere for Me, so put it in Sijjin." And they ascend with the deed of a servant, regarding it as small and belittling it, until they reach with it to wherever Allah wills of His authority. Then Allah inspires them: "You are watchers over the deed of My servant, but I am the Watcher over what is in his soul. This servant of Mine made his deed sincere for Me, so put it in 'Illiyyin."' Through the slightest interpretation, it returns to what the verse contains, so do not be negligent.