Bliss or Blight? The Qur’anic Ethics of Enjoyment and Gratitude

In the final verse of Sūrat al-Takāthur, the Qur’ān offers a powerful reminder: “Then, you shall surely be questioned on that Day concerning the bliss.” This brief yet meaningful verse encourages reflection on the nature of worldly pleasures, the false sense of abundance, and the moral importance of gratitude. What exactly is bliss, and who will be held accountable for it? Is it the coolness of water, the comfort of shade, or the guidance of the Prophets? This article investigates the many meanings of al-naʿīm, drawing on classical commentaries, prophetic sayings, and theological perspectives to shed light on the spiritual and ethical aspects of Divine favour—and the accountability it carries.

We shall begin by exploring the second verse of the twenty-eighth chapter, known as “The Stories” (Ṣūra al-Qaṣṣas). I will conduct a grammatical analysis here, but you do not need to be overly familiar with Arabic. After stating that these verses are from the clear book, the subsequent verse commences with a declaration from God regarding the recitation of the story of Moses and Pharaoh:

﴾ ثُمَّ لَتُسْئَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ ﴿

Then, you shall surely be questioned on that Day concerning the bliss (102:8).

This verse, which appears at the end of Sūrat al-Takāthur, which was revealed in Mecca, is ordered 102 in the Quran. It is listed as the sixteenth chapter in the order of revelation, revealed after Sūrat al-Kawthar and before Sūrat al-Māʿūn, assuming it is Meccan.

Thematic Overview

The sūrah addresses the illusion of worldly rivalry and possession, warning that such distractions will continue until death. It contains a stern warning and vivid imagery of the afterlife, indicating that the primary audience was polytheists or those deeply engaged in materialism. The narration from Ubayy ibn Kaʿb, recorded by al-Bukhārī, supports this theme. The Prophet ﷺ said:

“If the son of Adam had a valley of gold, he would wish for two. Nothing fills his mouth but dust, and Allah accepts the repentance of those who repent.”

Ubayy added: “We used to consider this part of the Qur’an until Sūrat al-Takāthur was revealed.” This suggests that the sūrah clarified the difference between prophetic wisdom and Qur’anic revelation.

Sūrat al-Takāthur contains a rebuke aimed at those who are distracted from contemplating the signs of the Qur’an and the call of Islam by their obsession with wealth, their pursuit of worldly gain, and their boasting about ancestors. It condemns their failure to abandon such distractions until they are laid in their graves, just as those before them were. The sūrah also issues a stern warning about the consequences of this heedlessness. It urges reflection on what may save one from Hellfire. It affirms that human beings will be resurrected and held accountable for their neglect in showing gratitude to the Almighty Benefactor.

Bliss or Blight?

The final verse continues from the previous rebuke and warning about the heedlessness of those who fail to recognise God Most High, being distracted by rivalry in worldly accumulation and neglecting to contemplate the message. It presents a warning and reminder regarding the pleasures of the world that they indulge in without showing gratitude to God.

First, some grammar to help us. The phrase “Then, you shall surely be questioned…” uses the particle “thumma” to indicate ranked intensification rather than temporal delay. It signifies that the accountability for worldly blessings—though granted by Divine favour—is even more severe, precisely because it is unexpected by the disbelievers. Their enjoyment of Divine bounty whilst remaining in polytheism represents a heightened form of ingratitude.

The term “al-naʿīm” (bliss) describes pleasures that delight humans but are neither essential nor permanent. Therefore, health, sensory faculties, and fundamental consciousness are not considered naʿīm, whereas food, drink, aesthetic pleasures, and experiences of comfort and pride are. Lexically, naʿīm is more specific than niʿmah (with a kasrah), although it may be synonymous with niʿmah (with a fatḥah). The Qur’an previously uses naʿīm in:

“For them therein is enduring bliss.” (al-Tawbah 9:21)

The address continues to be directed at the polytheists, in line with the previous verses. The preceding verses criticised the disbelievers for being distracted by worldly rivalry and indulgence. Their failure to show gratitude and obedience makes them liable to be questioned about the blessings they misused—highlighting that what they thought brought happiness was, in fact, the cause of their eventual ruin.

The temporal clause “on that Day” (yawmaʾidhin) suggests a missing antecedent, inferred from the earlier verse: “You shall surely behold the Hellfire”—implying that on the Day you witness the Hellfire, the punishment will be intensified. The inquiry about bliss directed at the disbelievers differs from the general questioning every recipient of Divine favour undergoes regarding how they utilised those blessings.

Who will be questioned?

Since naʿīm is not exclusive to disbelievers, the questioning applies universally, though the outcomes vary. For believers, this questioning may result in reward for gratitude or accountability if the blessing was misused. Al-Qushayrī says:

والجَمْعُ بَيْنَ الأخْبارِ أنَّ الكُلَّ يُسْألُونَ، ولَكِنَّ سُؤالَ الكافِرِ سُؤالُ تَوْبِيخٍ لِأنَّهُ قَدْ تَرَكَ الشُّكْرَ، وسُؤالَ المُؤْمِنِ سُؤالُ تَشْرِيفٍ لِأنَّهُ شَكَرَ

“All will be questioned, but the disbeliever’s questioning is one of reproach, for he neglected gratitude; the believer’s questioning is one of honour, for he expressed it.”

The balanced view is that the questioning involves both believers and disbelievers, but the nature of the questioning varies.

• For the disbeliever, it is a rebuke—for he enjoyed divine blessings yet failed to show gratitude or obedience.
• For the believer, it is a mark of honour—for he acknowledged the blessings and fulfilled his duties in gratitude and worship.

What is Bliss?

﴾ ثُمَّ لَتُسْئَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ ﴿

Then, you shall surely be questioned on that Day concerning the bliss (102:8).

Scholars have offered multiple interpretations regarding the nature of the naʿīm (bliss) mentioned in the verse:

1. A fivefold classification:
   • Satiety of the stomach
   • Cool drink
   • Pleasure of sleep
   • Shelter of dwellings
   • Physical balance and proportion
2. Ibn Masʿūd:
   • Security
   • Health
   • Leisure
3. Ibn ʿAbbās:
   • Bodily health
   • All forms of pleasurable food and drink
4. Others:
   • Benefit derived from sensory faculties such as hearing and sight
   • The lightness of religious obligations
   • The accessibility of the Qur’an
   • Cool water
   • Some rejected the simplistic interpretation of naʿīmas shade and cool water, arguing that God is too generous to question His servant about such basic provisions. Instead, he interpreted naʿīm as the Prophet Muhammad ﷺ himself, whom God sent as a mercy and guidance to humanity. They cite:

     “Indeed, God has conferred a great favour upon the believers by sending to them a Messenger…” (Āl ʿImrān 3:164)

5. The questioning pertains only to excessive indulgence beyond necessities—food, clothing, and shelter.

   The verse should be understood as encompassing all blessings, supported by several arguments:

   • The definite article (al-) in al-naʿīmimplies comprehensiveness.
   • There is no textual reason to restrict the meaning to a subset of blessings.
   • The Qur’an often refers to Divine favours in a general sense, as in:
     
     

     “O Children of Israel, remember My favour which I bestowed upon you…” (al-Baqarah 2:47)

     This includes deliverance from Pharaoh, the parting of the sea, and the provision of manna and quails. When one reflects on it, bliss is a complex reality, like a compound medicine (for example, tiryaq), where a reference to the whole includes its parts. Moreover, blessings come in various forms.

   • Apparent and hidden
   • Continuous and intermittent
   • Religious and worldly
     
     Enumerating them by type or individual is impossible, as God says:
     
     

     “If you were to count the blessings of God, you could not enumerate them.” (Ibrāhīm 14:34)
     
     

     Thus, the strongest view is that the questioning includes both believers and disbelievers and relates to all blessings, whether essential or superfluous. Every blessing must be used for obedience, not sin. Therefore, the questioning will address all aspects. The hadith reinforce this.
     
     

     “The feet of a servant shall not move on the Day of Judgment until he is asked about four things: his life—how he spent it; his youth—how he used it; his wealth—how he earned and spent it; and his knowledge—what he did with it.”

     All blessings from God are included in this reckoning. Recipients of Divine favour will be questioned, but the nature and consequence of that questioning will depend on their response—gratitude or ingratitude.

Where will the questioning take place?

Scholars disagree about where this questioning will take place. Some argue that it will occur at the place of reckoning (mawqif al-ḥisāb). If someone objects that the verse suggests the questioning happens after the vision of Hell (due to “then” in verse six), while the reckoning happens before it, the response is that “then” here means: “Then I inform you that you shall be questioned…”. Others believe it will be after entry into Hell: the questioning might happen as a form of reproach, as in:

“Whenever a group is cast into it, its keepers ask them…” (al-Mulk 67:8)

“What led you into Hell?” (al-Muddaththir 74:42)

The coming of the Messenger is itself a divine blessing, and they are questioned about it after entering Hell. Alternatively, once they behold Hell, it may be said to them:

إنَّما حَلَّ بِكم هَذا العَذابُ لِأنَّكم في دارِ الدُّنْيا اشْتَغَلْتُمْ بِالنَّعِيمِ عَنِ العَمَلِ الَّذِي يُنْجِيكم مِن هَذِهِ النّارِ، ولَوْ صَرَفْتُمْ عُمُرَكم إلى طاعَةِ رَبِّكم لَكُنْتُمُ اليَوْمَ مِن أهْلِ النَّجاةِ الفائِزِينَ بِالدَّرَجاتِ

“This punishment has befallen you because you indulged in worldly pleasures and neglected the deeds that would have saved you. Had you devoted your life to obedience, you would now be among the saved.”

Therefore, the angels’ questioning relates to the blessings they experienced in their worldly life, and God knows best.

1 Al-Bukhārī, 6439.
2 At-Tirmidhī, 2417.
3 Mafātīḥ al-Ghayb, 32: 79.