Surah Al-Mursalat (77): Verse 41

إن المتقين في... (Indeed, the righteous will be in...)

This section constitutes the eighth type of warning and chastisement directed at the disbelievers.

Given the intense hostility and profound aversion that existed between the disbelievers and the believers in the worldly life—to the extent that death was easier for a disbeliever than witnessing the believers attain dominance and power—Allah, after detailing the various forms of torment, disgrace, and punishment awaiting the disbelievers in this passage, follows it by describing the assemblage of all forms of happiness and honor reserved for the believers.

When the disbeliever sees himself in the utmost state of humiliation, contempt, disgrace, and loss, while simultaneously seeing his adversary (the believer) at the pinnacle of glory, honor, elevation, and distinction, his regret intensifies, and his sorrow and distress multiply. This, too, is a form of spiritual torment.

For this reason, the verse immediately following states: {Woe on that Day to the deniers} (referring to the subsequent verse, 77:45).

In this verse, there are several issues to discuss:

Al-Razi states:

Muqatil and Al-Kalbi said that those intended by {Indeed, the righteous} (إن المتقين) are those who guard themselves against associating partners with Allah (Shirk).

I hold this view to be the correct one, from which there is no deviation. This is supported by several points:

1. Logical Deduction: One who guards against Shirk is truly described as righteous (متق). The concept of "one who guards against Shirk" is a composite definition comprising two elements: being righteous, and specifically guarding against Shirk. When the composite concept is true, each of its individual components must necessarily be true. Therefore, whoever is described as guarding against Shirk is certainly described as righteous to the highest degree.
   • The objection might be raised that, under this interpretation, the verse applies to every righteous person, regardless of what they are righteous from. We respond that this does not invalidate our point. If the verse specifies guarding against Shirk, it excludes those who commit all types of disbelief. The specification serves as proof regarding what remains outside that specific exclusion.

2. Contextual Coherence: This Surah, from beginning to end, is structured around rebuking the disbelievers for their disbelief and warning them about its consequences. Therefore, this verse promising reward must serve this purpose. Otherwise, the structure and arrangement of the Surah would become disjointed. The coherence is maintained only if this promise is granted to the believers because of their faith. Since the warning against the disbeliever due to his disbelief was previously mentioned, it must be coupled with a promise to the believer due to his faith, so that this serves as a deterrent against disbelief. Coupling it with a promise based on general obedience (without specifying faith) would be inconsistent with this arrangement. Thus, what we have established confirms that {Indeed, the righteous} refers to everyone who guards against Shirk and disbelief.

3. Semantic Priority: It is preferable to interpret a term based on its most complete manifestation. The most complete form of righteousness (التقوى) is guarding against disbelief and Shirk. Therefore, applying the term to this highest form is most appropriate.

When Allah sent the disbelievers toward the shade of the three-branched tree (referring to the torment of Hellfire, 77:41), He prepared, in contrast, three types of blessings for the believers:

1. Shade and Springs: {Indeed, the righteous will be in shades and springs} (في ظلال وعيون). This implies that the shade of the disbelievers was insufficient to protect them from flames and thirst. However, the shade of the righteous is truly shady, and they have sweet springs that satisfy their thirst and act as a barrier between them and the flames.
2. Desired Fruits: They will have the fruits they desire and wish for.
3. Eating and Drinking: While the disbelievers were told to proceed to the shade, the believers are told: {Eat and drink with pleasure} (كلوا واشربوا هنيئاً). This permission is either directly from Allah (which is a tremendous honor) or granted by the angels as a sign of great respect. The meaning of {with pleasure} (هنيئاً) is that the enjoyment is pure delight, untainted by sickness or distress.

Scholars differed on whether the phrase {Eat and drink} (كلوا واشربوا) is a command (أمر) or a permission (إذن).

• Abu Hashim argued it is a command. Allah desires them to eat and drink because their joy is magnified by this act. Knowing that Allah wills this for them as a reward for their deeds increases their reverence and glorification. Thus, Allah desires the very act of eating and drinking alongside them.
• Abu Ali argued it is not a command, but rather an expression of honor. He reasoned that commands and prohibitions apply only during the time of worldly obligation (التكليف), and this state (Paradise) is not characterized by such obligations.

Those who maintain that actions necessitate reward rely on the preposition بـ (bi-) in the phrase {because of what you used to do} (بما كنتم تعملون).

Al-Razi comments: This argument is weak because the بـ here signifies attribution or association (الإضافة). When Allah makes that action a sign or marker for this reward, the performance of that action becomes like the instrument (الآلة) that leads to obtaining that reward.

The statement {Indeed, thus do We reward the doers of good} (إنا كذلك نجزى المحسنين) is intended to remind the disbelievers of the immense blessings they have forfeited. They should realize that had they been among the righteous, the doers of good, they would have attained such bounties. Since they did not do so, it is inevitable that they fall into what they have fallen into.

{Eat and enjoy for a little while; indeed, you are criminals. Woe on that Day to the deniers!} (77:46-47)