Overview

(Verses 11 - 22)

Sincere and Generous

"They are the ones who fulfil their vows." (Verse 7) They thus fulfil what they intend to do of acts of worship and the duties they commit themselves to perform, taking the question of faith very seriously. They neither shirk their duty nor evade their commitment. The Qur'anic statement is wider in scope than the literal meaning of nadhr, the Arabic word used here meaning pledge, vow, etc. "And stand in awe of a day of woes that fly far and wide." (Verse 7) They realise what sort of day it will be. It is a day of woes and these woes can spread all over, affecting those who fall short of fulfilling their duties and those who are even worse, doing badly. Hence, they fear that some of these woes may apply to them. This fear is characteristic of people who are God-fearing, aware of the heavy duty placed on them, worried that they may not be up to its fulfilment however much they do of good deeds.

"Who give food - though they need it themselves to the needy the orphan and the captive." (Verse 8) This statement describes their compassionate feelings, symbolised in their offering of food, which they need for themselves, to people who are less fortunate than themselves. In other words, they put such needy people, orphans and captives ahead of themselves, feeding them despite their own need of the food they give them. This picture suggests that the social environment that prevailed in Makkah upon the advent of Islam was hard, lacking in compassion. Yet these Arabs paid generously when it was a question of competing for social standing. The righteous servants of God were like an oasis in this hard and barren desert: they gave food out of genuine compassion, sincerely dedicating their action to God: " We feed you for the sake of God alone. We desire neither recompense from you, nor thanks. We fear the day of our Lord: a bleak, distressful day." (Verses 9-10) We see compassion overflowing from such hearts that seek God's pleasure, looking for no reward or praise from any creature. They do not hold up their favours in an attitude of conceit. They simply want to avoid the woes of a bleak and grim day, which they genuinely fear. The Prophet showed them the way to spare themselves its woes, as he said: "Save yourself from the fire by as little as half a date."

Giving food to the needy in such a direct manner was at the time the proper expression of these people's own compassion and the most needed type of help. Ways and forms of charity may be completely different in other circumstances and social environments. What is important is the need to maintain such compassion towards others and the desire to do good only for God's sake, looking for no earthly recognition or reward.

Taxes may be regulated in society, and a portion of such taxes may be allocated for social security, ensuring that the poor are helped. However, this meets only one part of the Islamic objective that these verses refer to. Islam imposes the zakat duty to fulfil this part of meeting the needs of the poor and the deprived. Islam, however, considers an equally important part of this objective, the feelings of those who give; in other words their desire to give elevates them to a high, noble standard. We must not belittle the importance of this objective. Yet some people seek to turn such high standards upside down, describing the Islamic system of zakat and voluntary charity as ugly and claiming that it humiliates those who take and corrupts those who give. Islam is a faith that sets a system to cultivate people's better feelings and sentiments. Kindly feelings and generosity refine those who are charitable and benefit the ones in need. They, thus, meet both aspects of the Islamic social objective. Hence, the Qur'anic praise of this noble feeling.

God will save them from the woes of that day and will grant them radiance and joy. (Verse 11)

The surah mentions straightaway that they will be saved from whatever they feared on that day, thus reassuring them of their outcome while they are still in this life, believing in the Qur'anic revelations they received. It also mentions that they will be blessed with radiant faces and joy in recompense for their hearty feelings towards others and their God-fearing attitude. The surah moves on to describe the comforts they will receive in heaven:

And will reward them for their patience in adversity with a garden and [garments oft silk. They will recline there on soft couches, feeling neither burning sun nor severe cold. Its shades will come low over them, and its clusters of fruit will hang low, within easy reach. (Verses 12-14)

They will thus have the garden of heaven to dwell in, and garments of silk to wear. "They will recline there on soft couches, feeling neither burning sun nor severe cold." (Verse 13) They are comfortable as they sit on these soft couches, in a pleasant atmosphere with no extreme temperatures. We should add here that this is a different world, one that has neither the sun we know, nor similar suns. "Its shades will come low over them, and its clusters of fruit will hang low, within easy reach." (Verse 14) When shades come low and fruits are near, a feeling of ease and happiness spreads.

Such is the overall picture of heaven where God rewards His righteous servants who are given such a fine description of their status in this world. The surah adds more details of the luxuries they will have and the services provided for them:

They will be served with silver plates and goblets that seem to be crystal crystal-clear, but made of silver, the measure of which they are the ones to determine. They will be given to drink ofa cup flavoured with ginger, from a spring there called Salsabil." (Verses 15-18)

As they sit on their soft couches in the pleasant shade, enjoying the fine atmosphere and delicious fruits, they find themselves served such pleasantries on silver plates and in silver goblets, yet these are as transparent as crystal, and so are unknown in this world. Moreover, these are of the right measure to give them maximum pleasure. Their drink is mixed with ginger, while it was previously mixed with kafur. These goblets are filled from a running spring called Salsabil, a name implying a sweetly tasting drink.

To increase their enjoyment, those who bring them their plates and serve them their drinks are handsome youths whose young looks are permanent, unaffected by the passage of time, always looking like pearls: "They will be waited upon by immortal youths. If you see them, you would think they were scattered pearls." (Verse 19) The surah then casts a general look at the scene and sums it up as well as its effect: "If you were to look around, you would see only bliss and a vast kingdom." (Verse 20) That is how those servants of God, the righteous, live, in utter bliss and a vast kingdom. One aspect of all this bliss is highlighted, as though to justify this general description and further explain it: "They shall be arrayed in garments of fine green silk and brocade; and adorned with bracelets of silver. And their Lord will give them a most pure drink." (Verse 21) All these luxuries and all this bliss they receive directly from God, which adds greatly to its value. A more welcoming gesture is then added: "This is a reward for you. Your endeavours are well appreciated." (Verse 22)

Thus the presentation ends, having given us an inspiring and detailed picture of the bliss and luxury enjoyed by the dwellers of heaven. All this is given in contrast with the chains, shackles and blazing fire the unbelievers suffer. We, thus, see the two widely different ends to the two widely divergent ways.