Al-Mutaffifin 83:26 - Linguistic Miracle

The last of it is musk, so in that purity alone, let the competitors compete

After they take their last sip, the last thing they experience is the smell of musk, which is the best and most luxurious scent available in those times to the Arabs, and even today. It is as if the person drinking this drink is so overcome with its perfect taste that he does not even notice the scent of musk. It is only when he finishes the drink and puts the cup away, does he notice the scent. Otherwise, the fragrance itself is not itself exclusive to the ending.⁷⁵

The words “in that” are foregrounded for emphasis and to create exclusivity. Hence, I added the word “only” in the translation. In that alone, not the wine and luxury of this world, let the competitors compete. The surah started with the mention of those who wrong others to gain worldly benefit. Wine is often associated with luxury and wealth. Those who cheated others in scale did so to gain wealth and luxury in this world. This by itself is a competition. I need to cheat this person, to consume his money, so that I can get more wealthy, which leads me to live a more luxurious life. Also, the last of it being musk represents a deeper meaning in addition to the remarkable taste of the drink. The last thing they experience is purity. Musk is an extremely pure scent. The wine of this world, the last of it is impurity - intoxication, and as mentioned, wine is often associated with wealth and luxury. Do not strive for things that end with impurity, but for ones that end in purity. The person who drinks wine and gets intoxicated, bears the fruit of getting intoxicated, not of its taste, however delicious it may be. The taste goes away, but his intoxication remains as a blot on his character, as a cause of being looked down on by others, and as a cause of condemnation by Allah. He may also do things in his intoxication for which he will have to bear longstanding consequences. This is the same case with the luxury of this world, when gained through unlawful means like those who cheat others in scale, the end result of it is the fire, not the luxury of this world. Even inside this world, your wealth and property remains constantly under threat. How many people lose their wealth instantly? Strive for things that end in a good and pure outcome. The luxury of the hereafter, is all pure and good. Even the wine itself, a drink which is known to lead to evil results, leads to good consequences in the hereafter. Wine was mentioned specifically because it serves as a perfect example of the reversal of states in the hereafter. Even the most commonly known thing to lead to a bad consequence - wine - leads to a good outcome - the most pure scent known - in the hereafter.

Lastly, the words Tanāfus (compete) and Mutanāfisūn (competitors) both come from the same root (Nafs) which means the soul. These two words, when used for objects, denote one that is desired and sought after by the souls. The word Nafīs comes from the same root which means purity. So the meaning is not as simple as in the translation though I tried to cover it by adding the word ‘purity.’ Compete with each other, race ahead of each other, in seeking purity. How do you seek this purity described in this verse? By doing good to each other, not cheating or wronging others. Rather than stealing and robbing people of their wealth, give them the full measure. Compete with this good then. Do things that are even better than this. Give in charity to the poor. Another person who sees this, let him compete and try to race ahead of this good, let him take in and bring up an orphan for example. Compete in good, in purity. When you see a person do good, compete with him by doing actions

that are even better. Compete in this, not in evil, not in amassing worldly wealth. This is the competition, rooted in righteousness, selflessness and piety that the Qurʾān calls for. Not for the selfish competition where each person tries to beat the other in worldly benefits, which causes conflict and hate.

⁷⁵ Ibn Abbā s and Ibn Jurayr. See also al-Ālūsī, Rūḥ al-Maʿānī, vol. 28, p. 387