“And what can make you know what Illiyyun is? (19) It is an inscribed record, (20) witnessed by those brought near. (21) Indeed, the righteous will be in bliss, (22) seated on raised couches, looking on. (23) You will recognize in their faces the radiance of bliss. (24) They will be given to drink from a sealed, pure wine, (25) whose seal is musk. So let the competitors compete for that. (26)”

As for His saying, “And what can make you know what Illiyyun is? It is an inscribed record,” the words “an inscribed record” are not an explanation of Illiyyun; rather, they mean that their deeds are written down, as we mentioned concerning the record of the wicked. It is also said that what Allah has prepared for them of honor is written therein. This is the meaning of Muqatil’s statement: “A written record that informs them.” The verse is understood [by] (1) inversion and transposition; its meaning is: Indeed, the record of the righteous is [a] (2) inscribed record in Illiyyun, which is the abode of the angels. Similarly, the record of the wicked is an inscribed record in Sijjin, which is the abode of Iblis and his troops.

“Witnessed by those brought near”: that is, the angels who are in Illiyyun. They witness and attend that writing, or that record, when it is raised up to Illiyyun.

“Indeed, the righteous will be in bliss, seated on raised couches, looking on”: they will look upon what ⦗187b⦘ Allah has granted them of honor and blessing. Muqatil said: “They will look upon their enemies and see how they are punished.”

“You will recognize in their faces the radiance of bliss”: when you see them, you will know from the light, beauty, and brightness visible upon their faces that they are among the people of blessing. Al-Hasan said: “Radiance is in the face, and joy is in the heart.” Abu Ja‘far and Ya‘qub recited it in the passive voice, “the radiance of bliss is recognized,” with “radiance” in the nominative; the remaining reciters read it in the active voice, “you will recognize,” with “radiance” in the accusative.

“They will be given to drink from a pure wine”: that is, a clear and pleasant wine. Muqatil said: “It is white wine.” “Sealed”: it has been sealed and kept from being touched by any hand until the righteous break its seal. Mujahid said: “Sealed” means sealed with clay.

“Its seal”: that is, its clay, “is musk.” It seems that this is the meaning intended. Ibn Zayd said: “Its seal with Allah is musk, whereas the seal of [worldly wine] (3) is clay.” Ibn Mas‘ud said: “Sealed” means mixed; its “seal” means the final taste of it—