This Sūrah is profound declaration against the criminals. This surah connects to a lot of things in the previous Surah [Surah Infitar];
Nay! but you give the lie to the Recompense [Deen] (reward for good deeds and punishment for evil deeds)(Infitar 82:9)
Deen is literally the 'exact portion'. In the previous surah, it implied the exact portion we are due for on Judgment Day. In the tafsir of this surah, Deen may also refer to the portion which the mutaffif denies - of giving - in his worldly affairs.
In the previous surah (Infitar) that Allah said: " الَّذِىۡ خَلَقَكَ فَسَوّٰٮكَ فَعَدَلَـكَۙ " O mankind, what has deceived you concerning your Lord, the Generous, Who created you, proportioned you, and balanced you ? (Infitar 82:7)
'Adal ak " فَعَدَلَـكَۙ " - does not just refer to Him creating us in a balanced state, but it also means that He programmed you with a sense of balance. A person who even cheats others - when he receives something - doesn't he want his full amount? So they understand the sense of balance. They wouldn't want their relatives to get less than they deserve. But when they themselves deal with customers -they cheat with the people. It's because of this sense of balance they feel entitled to fair dealings from others to them. This shows that humans are created with an inclination to balance. But anyone who does not deal in this balanced state in their dealings with others is therefore, a Mutaffif.
The style of the Surah and its subject matter clearly show that it was revealed in the earliest stage at Makkah, when surah after surah was being revealed to impress the doctrine of the Hereafter on the people's minds. Some commentators regard this as a Madani Surah. This misunderstanding has been caused by a tradition from Ibn Abbas according to which when the Holy Prophet (upon whom be peace) arrived in Madinah, the evil of giving short weight and measure was widespread among the people there. Then Allah sent down Wayl ul-lil mutaffifin and the people began to give full weight and measure. (Nasa'i, Ibn Majah, Ibn Marduyah, Ibn Jarir, Baihaqi: Shu`ab-il-Iman) But as explained in the introduction to Surah 76. Ad-Dahr, the common practice with the Companions and their successors was that when they found that a verse applied to a certain matter of life, they would say that it had been sent down concerning that particular matter. Therefore, what is proved by the tradition of Ibn Abbas is that when after his emigration to Madinah the Holy Prophet (upon whom be peace) saw that the evil was widespread among the people there, he recited this Surah before them by Allah's Command and this helped them mend their ways.
Owing to the subject matter, this surah can be divided into two parts as under:
- Verses 1-28 are about the Defrauders who will be called to account and punished while the righteous will be rewarded with soft couches, choicest wine and special spring water
- Verses 29-36 mention the disbelievers who laugh at the believers, but a day will come when they will be laughed at themselves
We have already presented the overview / summary of the sürah. Let us now read the verse by verse translation and exegesis / tafseer in English. You may also listen the exegesis of the surah in a video by Nouman Ali Khan at the end of the post:
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
"In the name of Allah, the Most Gracious, the Most Merciful"
وَيۡلٌ لِّلۡمُطَفِّفِيۡنَۙ
( 1 ) Woe to those who give less [than due],
In the original the word mutaffifin has been used, which is derived from tatfif, a word used for an inferior and base thing in Arabic. Terminologically, tatfif is used for giving short weight and short measure fraudulently, for the person who acts thus while measuring or weighing, does not defraud another by any substantial amount, but skimps small amounts from what is due to every customer cleverly, and the poor customer does not know of what and of how much he is being deprived by the seller.
Ibn Kathir Explanation:
Increasing and decreasing in the Measure and Weight will be a Cause for Regret and Loss: An-Nasa'i and Ibn Majah both recorded from Ibn `Abbas that he said, "When the Prophet came to Al-Madinah, the people of Al-Madinah were the most terrible people in giving measurement (i.e., they used to cheat).
Thus, Allah revealed*, (Woe to Al-Mutaffifin.) After this, they began to give good measure.'' The meaning of the word Tatfif here is to be stingy with measurement and weight, either by increasing it if it is due from the others, or decreasing it if it is a debt. Thus, Allah explains that the Mutaffifin those whom He has promised loss and destruction, whom are meant by "Woe'' are.
* Please reread the introduction regarding revelation at Medinah
Yusuf Ali Explanation:
"Fraud" must here be taken in a widely general sense. It covers giving short measure or short weight, but it covers much more than that. The next two verses make it clear that it is the spirit of injustice that is condemned, giving too little and asking too much. This may be shown in commercial dealings, where a man exacts a higher standard in his own favour than he is willing to concede as against him. In domestic or social matters an individual or group may ask for honour, or respect, or services which he or they are not willing to give on their side in similar circumstances. It is worse than one-sided selfishness: for it is double injustice. But it is worst of all in religion or spiritual life: with what face can a man ask for Mercy or Love from Allah when he is unwilling to give it to his fellow-men? In one aspect this is a statement of the Golden Rule. 'Do as you would be done by'. But it is more completely expressed. You must give in full what it due from you, whether you expect or wish to receive full consideration from the other side or not.
Nouman Ali Khan explains:
Wayl = A curse. May destruction fall upon them (a harm i.e. such as an illness etc.) It's an ugly kind of word. And it's been used for someone whose been totally ruined. I.e. some say "Ya waylanaa!" [meaning,Oh our destruction (has fallen on us).]
Waylun (tanween - a Nun placed at the end for further emphasis) = horrible destruction.
Waylun lilmutaffifeen - ultimate destruction / a horrible destruction, for those who engage in this kind of tafeef. They take just a little bit away without the customer realising it. Taking more then you should, orgiving less than you should.
If you go further, you find Allah's Messenger explaining this Mutaffif and his effect on society;
Wa laa taffaf kayl, ilaa muni'un-nabaath, wa ukhidhu bi sineen
Bukhari (Sahih). Chapter of Punishments. - They did not cheat a little bit in business, except; (1) The crops stopped growing. (2) They were seized by means of drought.
And Allah says in Surah Rum; "Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness]." (Rum 30:41)
Al-Muṭaffifīn comes from ta-fafa, a doer of tafafa is a mutafif - when they're in business - when the sell something to someone, they want to get a little more than they deserve, but when they give - they give less than they should. This can be in tangible and intangible things. I.e. in services - you might owe someone 5 hours at work, but you might just give 4hours and 58minutes. Or you owe someone 1kg of rice, so you put 990grams of rice in the scale - without measuring accurately. This is a mutaffif, so that the customer can't even come back and complain that he never got the exact right amount. So it's not about taking huge amounts unjustly, but it's about little amounts taken unjustly and unfairly.
الَّذِيۡنَ اِذَا اكۡتَالُوۡا عَلَى النَّاسِ يَسۡتَوۡفُوۡنَ
( 2 ) Who, when they take a measure from people, take in full.
At several places in the Quran, giving of short measure and weight has been condemned and measuring fully and weighing rightly has been stressed. In Surah Al-An'am, it has been enjoined: You should use a full measure and a just balance. We charge one only with that much responsibility that one can bear. (verse 152). In Surah Bani Israil, it has been said: Give full measure when you measure and weigh with even scales. (verse 35). In Surah Ar-Rehman, it has been stressed: Do not upset the balance: weigh with equity and do not give short weight. (verses 8-9). The people of the Prophet Shuaib (peace be upon him) were punished for the reason that the evil of giving short measure and weight had become widespread among them and in spite of his counsel and advice they did not refrain from it.
Javed Ahmad Ghamidi Explanation:
The words “who exact full measure when they take from others,” point to the fact that these verses actually depict an unworthy character who is unfair to others when he weighs for them but is very sensitive for himself and does not want in any way that others should weigh less for him the slightest; warning people against measuring wrongly is not what is under discussion here. By depicting this character, the Qur’an wants to substantiate that every person has an awareness of good and evil, and does not regard them to be equal. The distinction between justice and injustice and the liking for justice and the disliking for injustice are found in his nature. Hence he will never like that the just and the unjust be dealt with in the same manner; on the contrary, he vehemently thinks that they should be dealt with differently. The Qur’an prods him and by expressing wonder asks him how in spite of this evidence found in his nature does he think that both the just and the unjust will die and become dust, and their Lord will not reward or punish them in accordance with their deeds?
وَاِذَا كَالُوۡهُمۡ اَوْ وَّزَنُوۡهُمۡ يُخۡسِرُوۡنَؕ
( 3 ) But if they give by measure or by weight to them, they cause loss.
Ibn Kathir Explanation:
(And when they have to give by measure or weight to (other) men, give less than due.) meaning, they decrease. Verily, Allah commanded that the measure and weight should be given in full. Allah says in another Ayah, (And give full measure when you measure, and weigh with a balance that is straight. That is good and better in the end.) (17:35)
Allah also says, (And give full measure and full weight with justice. We burden not any person, but with that which he can bear.) (6:152) and He says, (And observe the weight with equity and do not make the balance deficient.) (55:9) Allah destroyed the people of Shu`ayb and wiped them out because of their cheating in weights and measurements. they take their right by demanding full measure and extra as well.
(And when they have to give by measure or weight to (other) men, give less than due.) meaning, they decrease. Verily, Allah commanded that the measure and weight should be given in full.
Allah says in another Ayah, (And give full measure when you measure, and weigh with a balance that is straight. That is good and better in the end.) (17:35) Allah also says, (And give full measure and full weight with justice. We burden not any person, but with that which he can bear.) (6:152) and He says, (And observe the weight with equity and do not make the balance deficient.) (55:9) Allah destroyed the people of Shu`ayb and wiped them out because of their cheating in weights and measurements. be able to bare.
Imam Malik reported from Nafi` who reported from Ibn `Umar that the Prophet said, (This will be the Day that mankind will stand before the Lord of all that exists, until one of them will sink up to the middle of his ears in sweat.) Al-Bukhari recorded this Hadith from Malik and `Abdullah bin `Awn, both of whom reported it from Nafi`. Muslim also recorded it from two routes. Another Hadith: Hadith;uA ? give less than due.) meaning, they decrease. Verily, Allah commanded that the measure and weight should be given in full.
Allah says in another Ayah, (And give full measure when you measure, and weigh with a balance that is straight. That is good and better in the end.) (17:35) Allah also says, (And give full measure and full weight with justice. We burden not any person, but with that which he can bear.) (6:152) and He says, (And observe the weight with equity and do not make the balance deficient.) (55:9) Allah destroyed the people of Shu`ayb and wiped them out because of their cheating in weights and measurements.
Muhammad Asad Explanation:
This passage (verses 1-3) does not, of course, refer only to commercial dealings but touches upon every aspect of social relations, both practical and moral, applying to every individual's rights and obligations no less than to his physical possessions.
اَلَا يَظُنُّ اُولٰٓـئِكَ اَنَّهُمۡ مَّبۡعُوۡثُوۡنَۙ
( 4 ) Do they not think that they will be resurrected
Ibn Kathir Explanation:
Threatening the Mutaffifin with standing before the Lord of all that exists, Allah says, (Do they not think that they will be resurrected, on a Great Day) meaning, do these people not fear the resurrection and standing before He Who knows the hidden matters and the innermost secrets, on a Day that contains great horror and tremendous fright Whoever loses on this Day will be made to enter into a blazing fire.
Yusuf Ali Explanation:
Legal and social sanctions against Fraud depend for their efficacy on whether there is a chance of being found out. Moral and religious sanctions are of a different kind. 'Do you wish to degrade your own nature?' 'Do you not consider that there is a Day of Account before a Judge Who knows all, and Who safeguards all interests, for He is the Lord and Cherisher of the Worlds? Whether other people know anything about your wrong or not, you are guilty before Allah'.
لِيَوۡمٍ عَظِيۡمٍۙ
( 5 ) For a tremendous Day -
A Great Day: the Day of Resurrection when all men and jinn will be called to account together in the divine court and decisions of vital importance will be made pertaining to rewards and punishments.
يَّوۡمَ يَقُوۡمُ النَّاسُ لِرَبِّ الۡعٰلَمِيۡنَؕ
( 6 ) The Day when mankind will stand before the Lord of the worlds?
Ibn Kathir Explanation:
(The Day when (all) mankind will stand before the Lord of all that exists) meaning, they will stand barefooted, naked and uncircumcised at a station that will be difficult, hard, and distressful for the criminals. They will be covered by the command from Allah, and it will be that, which the strength and the senses will not be able to bare.
Imam Malik reported from Nafi` who reported from Ibn `Umar that the Prophet said, This will be the Day that mankind will stand before the Lord of all that exists, until one of them will sink up to the middle of his ears in sweat.) Al-Bukhari recorded this Hadith from Malik and `Abdullah bin `Awn, both of whom reported it from Nafi`. Muslim also recorded it from two routes. Another Hadith: Hadit u ?? ? u A ? Threatening the Mutaffifin with standing before the Lord of all that exists.
Then Allah says as a threat to them, (Do they not think that they will be resurrected, on a Great Day) meaning, do these people not fear the resurrection and standing before He Who knows the hidden matters and the innermost secrets, on a Day that contains great horror and tremendous fright Whoever loses on this Day will be made to enter into a blazing fire.
Then Allah says, (The Day when (all) mankind will stand before the Lord of all that exists) meaning, they will stand barefooted, naked and uncircumcised at a station that will be difficult, hard, and distressful for the criminals. They will be covered by the command from Allah, and it will be that, which the strength and the senses will not be able to bare.
Imam Malik reported from Nafi` who reported from Ibn `Umar that the Prophet said, (This will be the Day that mankind will stand before the Lord of all that exists, until one of them will sink up to the middle of his ears in sweat.) Al-Bukhari recorded this Hadith from Malik and `Abdullah bin `Awn, both of whom reported it from Nafi`. Muslim also recorded it from two routes.
Another Hadith: Imam Ahmad recorded from Al-Miqdad, who was Ibn Al-Aswad Al-Kindi, that he heard the Messenger of Allah saying, (On the Day of Judgement, the sun will draw near the servants until it is a mile or two away from them. Then the sun will burn them, and they will be submersed in sweat based upon the amount of their deeds. From among them there will be those whose sweat will come up to their two heels. From among them there will be those whose sweat will come up to their two knees. From among them there will be those whose sweat will come up to their groins. From among them there will be those who will be bridled in sweat (up to their necks).) This Hadith was recorded by Muslim and At-Tirmidhi. In Sunan Abu Dawud it is recorded that the Messenger of Allah used to seek refuge with Allah from the hardship of standing on the Day of Judgement. It has been reported from Ibn Mas`ud that they will be standing for forty years with their heads raised toward the sky. No one will speak to them, and the righteous and wicked among them will all be bridled in sweat. It has been reported from Ibn `Umar that they will be standing for one hundred years. Both of these statements have been recorded by Ibn Jarir. In the Sunans of Abu Dawud, An-Nasa'i, and Ibn Majah, it is recorded from `A'ishah that the Messenger of Allah used to begin his late night prayer by declaring Allah's greatness ten times, praising Allah ten times, glorifying Allah ten times, and seeking Allah's forgiveness ten times. Then he would say, (O Allah! Forgive me, guide me, provide for me, and protect me.) Then he would seek refuge from the hardship of the standing on the Day of Judgement.
كَلَّاۤ اِنَّ كِتٰبَ الۡفُجَّارِ لَفِىۡ سِجِّيۡنٍؕ
( 7 ) No! Indeed, the record of the wicked is in sijjeen.
That is, these people are wrong in thinking that they will be let off without being called to account when they have committed such and such crimes in the world.
The word sijjin سِجِّيۡنٍؕ in the original is derived from sijn (a prison) and the explanation of it that follows shows that it implies the general register in which the actions and deeds of the people worthy of punishment are being recorded.
Yusuf Ali Explanation:
This is a word from the same root as Sijn, a Prison. It rhymes with and is contrasted with Illiyin in verse 18 below. It is therefore understood by many Commentators to be a place, a Prison or a Dungeon in which the Wicked are confined pending their appearance before the Judgment-Seat. The mention of the Inscribed Register in verse 9 below may imply that Sijjin is the name of the Register of Black Deeds, though verse 9 may be elliptical and may only describe the place by the significance of its contents.
Muhammad Asad Explanation:
According to some of the greatest philologists (e.g., Abu 'Ubaydah, as quoted in the Lisan al-'Arab), the term sijjin is derived from - or even synonymous with - the noun sijn, which signifies "a prison". Proceeding from this derivation, some authorities attribute to sijjin the tropical meaning of da'im, i.e., "continuing" or "basting" (ibid.). Thus, in its metaphorical application to a sinner's "record", it is evidently meant to stress the latter's inescapable quality, as if its contents were lastingly "imprisoned", i.e., set down indelibly, with no possibility of escaping from what they imply: hence my rendering of the phrase fi sijjin as "[set down] in a mode inescapable". This interpretation is, to my mind, fully confirmed by verse {9} below.
Ibn Kathir Explanation:
(Nay! Truly, the Record of the wicked is in Sijjin.) meaning, that their final destination and their abode will be in Sijjin, which is derived from the word prison (Sijn), and here it means straitened circumstances.
Thus, Allah expresses the greatness of this matter, saying:
وَمَاۤ اَدۡرٰٮكَ مَا سِجِّيۡنٌؕ
( 8 ) And what can make you know what is sijjeen?
Ibn Kathir Explanation:
(And what will make you know what Sijjin is) meaning, it is a great matter, an eternal prison, and a painful torment. Some have said that it is beneath the seventh earth.
It has been mentioned previously in the lengthy Hadith of Al-Bara' bin `Azib that the Prophet said, (Allah says concerning the soul of the disbeliever, `Record his book in Sijjin.' And Sijjin is beneath the seventh earth.)'' it is known that the destination of the wicked people will be Hell, and it is the lowest of the low. For Allah says, (Then We reduced him to the lowest of the low. Save those who believe and do righteous deeds.) (95:5-6)
Here Allah says, (Nay! Truly, the Record of the wicked is in Sijjin. And what will make you know what Sijjin is) and it is full of hardship and misery.
Allah says, (And when they shall be thrown into a narrow place thereof, chained together, they will exclaim therein for destruction.) (25:13)
كِتَابٌ مَّرْقُومٌ
( 9 ) It is [their destination recorded in] a register inscribed.
Yusuf Ali Explanation:
If we take Sijjin to be the Register itself, and not the place where it is kept, the Register itself is a sort of Prison for those who do wrong. It is inscribed fully: i.e., no one is omitted who ought to be there, and for every entry there is a complete record, so that there is no escape for the sinner.
Ibn Kathir Explanation:
Then Allah says, (A Register inscribed.) This is not an explanation of His statement, (And what will make you know what Sijjin is) It is only an explanation of the destination that will be recorded for them, which is Sijjin. Meaning, it is inscribed, written, and completed. No one can add to it and no one can remove anything from it. This was said by Muhammad bin Ka`b Al-Qurazi.
Then Allah said,
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
( 10 ) Woe, that Day, to the deniers,
Ibn Kathir Explanation:
(Woe, that Day, to those who deny.) meaning, when they come to the imprisonment, Allah threatened them with, on the Day of Judgement, and the disgraceful torment. The statement, "Woe,'' has already been discussed previously and there is no need to repeat it here. Basically, it means destruction and devastation. This is like what is said, "Woe to so-and-so.''
الَّذِينَ يُكَذِّبُونَ بِيَوْمِ الدِّينِ
( 11 ) Who deny the Day of Recompense.
Yusuf Ali Explanation:
The fact of Personal Responsibility for each soul is so undoubted that people who deny it are to be pitied, and will indeed be in a most pitiable condition on the Day of Reckoning, and none but the most abandoned sinner can deny it, and he only denies it by playing with Falsehoods.
Ibn Kathir Explanation:
meaning, they do not believe it will happen, and they do not believe in its existence. Thus, they consider it a matter that is farfetched. Allah then says,
وَمَا يُكَذِّبُ بِهِ إِلَّا كُلُّ مُعْتَدٍ أَثِيمٍ
( 12 ) And none deny it except every sinful transgressor.
Ibn Kathir Explanation:
Transgressive in his actions by doing that which is forbidden and exceeding the limits when acquiring the permissible. He is a sinner in his statements, because he lies whenever he speaks, he breaks his promises whenever he makes them, and he behaves in an abusive and wicked manner whenever he argues.
Muhammad Asad Explanation:
Implying that a denial of ultimate responsibility before God - and, hence, of His judgment - is invariably conducive to sinning and to transgression against all moral imperatives. (Although this and the next verse are formulated in the singular, I am rendering them in the plural inasmuch as this plurality is idiomatically indicated by the word kull before the descriptive participles mu'tad and athim, as well as by the use of a straight plural in verses {14} ff.)
إِذَا تُتْلَىٰ عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ
( 13 ) When Our verses are recited to him, he says, "Legends of the former peoples."
Our verses: Those verses in which news of the Day of Recompense has been given.
Ibn Kathir Explanation:
Whenever he hears the Words of Allah from the Messenger , he denies it and has ill thoughts about it. Thus, he believes that it is a collection gathered from the books of the ancients.
This is as Allah says, (And when it is said to them: "What is it that your Lord has sent down'' They say: "Tales of the men of old!'') (16:24)
Similarly Allah says, (And they say: "Tales of the ancients, which he has written down: and they are dictated to him morning and afternoon.'') (25:5)
Yusuf Ali Explanation:
Cf. vi. 25; lxviii. 15; etc. They scorn Truth and pretend that it is Falsehood.
كَلَّا ۖ بَلْ ۜ رَانَ عَلَىٰ قُلُوبِهِم مَّا كَانُوا يَكْسِبُونَ
( 14 ) No! Rather, the stain has covered their hearts of that which they were earning.
That is, they have no good reason for regarding the meting out of rewards and punishments as unreal. What has made them say is this: Is it that their hearts have become rusty because of their sins; therefore, a thing which is thoroughly reasonable appears unreal and unreasonable to them. The explanation of this rust as given by the Prophet (peace be upon him) is as follows: When a servant commits a sin, it marks a black stain on his heart. If he offers repentance, the stain is washed off, but if he persists in wrongdoing, it spreads over the entire heart. (Musnad Ahmad, Tirmidhi, Nasai, Ibn Majah, Ibn Jarir, Hakim, Ibn Abi Hatim, Ibn Hibban and others).
Ibn Kathir Explanation:
The matter is not as they claim, nor as they say: "Verily, this Qur'an is tales of the ancients.'' Rather, it is the Word of Allah, His inspiration and His revelation to His Messenger . The only thing that blocked their hearts from believing in it is the dark covering cast over it from the many sins and wrong they committed that has covered up their hearts.
Thus, Allah says, (Nay! But on their hearts is the Ran (covering) which they used to earn.) This dark covering known as Rayn overcomes the hearts of the disbelievers, the covering of Ghaym is for the righteous, and the covering of Ghayn is for those who are near to Allah.
Ibn Jarir, At-Tirmidhi, An-Nisa'i, and Ibn Majah all recorded from Abu Hurayrah that the Prophet said, But on their hearts is the Ran (covering) which they used to earn.) meaning, the matter is not as they claim, nor as they say: "Verily, this Qur'an is tales of the ancients.'' Rather, it is the Word of Allah, His inspiration and His revelation to His Messenger . The only thing that blocked their hearts from believing in it is the dark covering cast over it from the many sins and wrong they committed that has covered up their hearts. Thus, Allah says, uuA ? "What is it that your Lord has sent down'' They say: "Tales of the men of old!'') (16:24)
Similarly Allah says, (And they say: "Tales of the ancients, which he has written down: and they are dictated to him morning and afternoon.'') (25:5) Then Allah continues saying, (Nay! But on their hearts is the Ran (covering) which they used to earn.) meaning, the matter is not as they claim, nor as they say: "Verily, this Qur'an is tales of the ancients.'' Rather, it is the Word of Allah, His inspiration and His revelation to His Messenger . The only thing that blocked their hearts from believing in it is the dark covering cast over it from the many sins and wrong they committed that has covered up their hearts.
Thus, Allah says, (Nay! But on their hearts is the Ran (covering) which they used to earn.) This dark covering known as Rayn overcomes the hearts of the disbelievers, the covering of Ghaym is for the righteous, and the covering of Ghayn is for those who are near to Allah.
Ibn Jarir, At-Tirmidhi, An-Nisa'i, and Ibn Majah all recorded from Abu Hurayrah that the Prophet said, (Verily, when the servant commits a sin, a black spot appears in his heart. If he repents from it, his heart is polished clean. However, if he increases (in the sin), the spot will continue to increase. That is the statement of Allah: ((Nay! But on their hearts is the Ran (covering) which they used to earn.)) At-Tirmidhi said, "Hasan Sahih.''
The wording of An-Nasa'i says, (Whenever the servant commits a wrong, a black spot is put in his heart. So, if he refrains from it, seeks forgiveness and repents, his heart is polished clean. But if he returns to the sin, the spot will increase until it overcomes his (entire) heart, and this is the Ran that Allah mentions when He says: (Nay, but on their hearts is the Ran (covering) which they used to earn.))
Yusuf Ali Explanation:
The heart of man, as created by Allah, is pure and unsullied. Every time that a man does an ill deed, it marks a stain or rust on his heart. But on repentance and forgiveness, such stain is washed off. If there is no repentance and forgiveness, the stains deepen and spread more and more, until the heart is scaled (ii. 7), and eventually the man dies a spiritual death. It is such stains that stand in the way of his perceiving Truths which are obvious to others. That is why he mocks at Truth and hugs Falsehood to his bosom.
Muhammad Asad Explanation:
Lit., "that which they were earning has covered their hearts with rust": implying that their persistence in wrongdoing has gradually deprived them of all consciousness of moral responsibility and, hence, of the ability to visualize the fact of God's ultimate judgment.
Javed Ahmad Ghamidi Explanation:
Ie., they have become such slaves to their base desires that the rust of their evil deeds has sullied their hearts.
Amin Ahsan Islahi writes: … If a person honours and values the arguments the Almighty has ingrained in human nature and uses the faculty of intellect He has given him, these things will be of benefit to him. However, if he does not use these things and instead starts following his base desires, then gradually the rust of his misdeeds begins to settle on these faculties and slowly engulfs them to the extent that nothing is able to make its way into them. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 9, 259)
كَلَّا إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ
( 15 ) No! Indeed, from their Lord, that Day, they will be partitioned.
That is, these people will remain deprived of the vision of Allah with which the righteous will be blessed. (For further explanation, see Surah 75. Al -Qiyamah, verse 23).
Ibn Kathir Explanation:
They will have a place on the Day of Judgement, and lodging in Sijjin. Along with this they will be veiled from seeing their Lord and Creator on the Day of Judgement. Imam Abu `Abdullah Ash-Shafi`i said, "In this Ayah is a proof that the believers will see Him (Allah), the Mighty and Sublime, on that Day.''
Yusuf Ali Explanation:
The stain of evil deeds on their hearts sullies the mirror of their hearts, so that it does not receive the light. At Judgment the true Light, the Glory of the Lord, the joy of the Righteous, will be hidden by veils from the eyes of the Sinful. Instead; the Fire of Punishment will be to them the only reality which they will perceive.
ثُمَّ إِنَّهُمْ لَصَالُو الْجَحِيمِ
( 16 ) Then indeed, they will [enter and] burn in Hellfire.
Ibn Kathir Explanation:
Along with this being prevented from seeing the Most Gracious, they will also be among the people of the Fire.
ثُمَّ يُقَالُ هَـٰذَا الَّذِي كُنتُم بِهِ تُكَذِّبُونَ
( 17 ) Then it will be said [to them], "This is what you used to deny."
Ibn Kathir Explanation:
This will be said to them by way of scolding, rebuking, belittling, and humi- liation.
كَلَّا إِنَّ كِتَابَ الْأَبْرَارِ لَفِي عِلِّيِّينَ
( 18 ) No! Indeed, the record of the righteous is in 'illiyyun " عِلِّيِّينَ ".
That is, they are wrong in thinking that there is going to be no meting out of rewards and punishments.
Ibn Kathir Explanation:
(Verily, the Record of Al-Abrar (the righteous believers)) These people are in a situation that is the opposite of the wicked people.
(is in `Illiyyin.) meaning, their final destination is `Illiyyin, which is the opposite of Sijjin. It has been reported from Hilal bin Yasaf that Ibn `Abbas asked Ka`b about Sijjin while he was present, and Ka`b said, "It is the seventh earth and in it are the souls of the disbelievers.'' Then Ibn `Abbas asked him about `Illiyyin, so he said, "It is the seventh heaven and it contains the souls of the believers.'' This statement -- that it is the seventh heaven -- has been said by others as well.
`Ali bin Abi Talhah reported that Ibn `Abbas said concerning Allah's statement, (Nay! Verily, the Record of Al-Abrar (the righteous believers) is in `Illiyyin.) "This means Paradise.'' Others besides him have said, "`Iliyyin is located at Sidrat Al-Muntaha.'' The obvious meaning is that the word `Illiyyin is taken from the word `Uluw, which means highness. The more something ascends and rises, the more it becomes greater and increases.
Yusuf Ali Explanation:
'Illiyin: the oblique form of the nominative Illiyun, which occurs in the next verse. It is in contrast to the Sijjin which occurs in verse 7 above, where see n. 6213. Literally, it means the 'High Places'. Applying the reasoning parallel to that which we applied to Sijjin, we may interpret it as the Place where is kept the Register of the Righteous.
Muhammad Asad Explanation:
I.e., in contrast to the record of the wicked (see verse {7} above). As regards the term 'illiyyun, it is said to be the plural of 'illi or 'illiyyah ("loftiness") or, alternatively, a plural which has no singular (Qamus, Taj al-'Arus); in either case it is derived from the verb 'ala, which signifies "[something] was [or "became"] high" or "lofty" or - tropically - "exalted": thus in the well-known idiomatic phrase, huwa min 'illiyyat qawmihi, "he is among the [most] exalted of his people". In view of this derivation, the plural 'illiyyun has evidently the intensive connotation of "loftiness upon loftiness" (Taj al-'Arus) or "a mode most lofty".
وَمَا أَدْرَاكَ مَا عِلِّيُّونَ
( 19 ) And what can make you know what is 'illiyyun?
كِتَابٌ مَّرْقُومٌ
( 20 ) It is [their destination recorded in] a register inscribed
Ibn Kathir Explanation:
(Verse 19) Then He says by way of affirming what will be written for them, (A Register inscribed. To which bear witness those nearest.verse 20) They are the angels. This was stated by Qatadah. Al-`Awfi reported from Ibn `Abbas that he said, "Those nearest to Allah in each heaven will witness it.''
Yusuf Ali Explanation:
This repeats verse 9 above. But the Register is of the opposite kind, that of the Righteous. It contains every detail of the Righteous.
يَشْهَدُهُ الْمُقَرَّبُونَ
( 21 ) Which is witnessed by those brought near [to Allah].
Yusuf Ali Explanation:
See lvi. 11. Those Nearest to Allah will be witnesses to this Righteous Record; or as it may also be rendered, they will be present at the Record, and watch this Record.
إِنَّ الْأَبْرَارَ لَفِي نَعِيمٍ
( 22 ) Indeed, the righteous will be in pleasure
Ibn Kathir Explanation:
On the Day of Judgement they will be in eternal pleasure and gardens that contain comprehensive bounties.
عَلَى الْأَرَائِكِ يَنظُرُونَ
( 23 ) On adorned couches, observing.
Ibn Kathir Explanation:
"This means that they will be looking at Allah, the Mighty and Sublime.''
This is the opposite of what those wicked people have been described with. (Nay! Surely, they (evildoers) will be veiled from seeing their Lord that Day.) (83:15) Thus, it has been mentioned that these (righteous people) will be allowed to look at Allah while they are upon their thrones and elevated couches.
Muhammad Asad Explanation:
Cf.75:23. As elsewhere in the Qur'an, the "couches" of the virtuous in paradise symbolize complete restfulness and inner fulfilment.
تَعْرِفُ فِي وُجُوهِهِمْ نَضْرَةَ النَّعِيمِ
( 24 ) You will recognize in their faces the radiance of pleasure.
Ibn Kathir Explanation:
Concerning Allah's statement, (You will recognize in their faces the brightness of delight.) meaning, `you will notice a glow of delight in their faces when you look at them.' This is a description of opulence, decorum, happiness, composure, and authority that they will be experiencing from this great delight.
يُسْقَوْنَ مِن رَّحِيقٍ مَّخْتُومٍ
( 25 ) They will be given to drink [pure] wine [which was] sealed.
One meaning of the words khtamu-hu-misk خِتٰمُهٗ مِسۡكٌ (next verse) is that the vessels containing the wine will carry the seal of musk instead of clay or wax. Accordingly the verse means: This will be the choicest kind of wine, which will be superior to the wine flowing in the canals, and it will be served by the attendants of Paradise in vessels sealed with musk to the dwellers of Paradise. Another meaning can also be: When that wine will pass down the throat, its final effect will be of the flavor of musk. This state is contrary to the wines of the world which give out an offensive smell as soon as the bottle opens and one feels its horrid smell even while drinking and also when it passes down the throat.
Yusuf Ali Explanation:
The Wine will be of the utmost purity and flavour, so precious that it will be protected with a seal, and the seal itself will be of the costly material of musk, which is most highly esteemed in the East for its perfume. Perhaps a better interpretation of the "seal" is to take it as implying the final effect of the drink: just as a seal close a document, so the seal of the drink will be the final effect of the delicious perfume and flavour of musk, heightening the enjoyment and helping in the digestion.
خِتَامُهُ مِسْكٌ ۚ وَفِي ذَٰلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ
( 26 ) The last of it is musk. So for this let the competitors compete.
Ibn Kathir Explanation:
(Sealed with musk,) "This means it will be mixed with musk.'' Al-`Awfi reported from Ibn `Abbas that he said, "Allah will make the wine have a pleasant aroma for them, so the last thing that He will place in it will be musk. Thus, it will be sealed with musk.'' Qatadah and Ad-Dahhak both said the same.
Then Allah says, (and for this let (all) those strive who want to strive.) meaning, for a situation like this, let the boasters boast, compete, and strive to gain more. Let the competitors compete and race toward the likes of this.
This is similar to Allah's statement, (For the like of this let the workers work.) (37:61)
Yusuf Ali Explanation:
If you understand true and lasting values, this is the kind of pure Bliss to aspire for, and not the fleeting enjoyments of this world, which always leave a sting behind.
Muhammad Asad Explanation:
Lit., "the end whereof (khitamuhu خِتَامُهُ ) will be musk". My rendering of the above phrase reflects the interpretation given to it by several authorities of the second generation of Islam, and by Abu 'Ubaydah ibn al-Muthanna (all of them quoted by Razi). The "pure wine" (rahiq) of the hereafter - which, contrary to the wine of this world, will carry "the seal" (i.e., the sanction) of God because "no headiness will be in it, and they will not get drunk thereon" (37:47) - is another symbol of paradise, alluding, by means of comparisons with sensations that can be experienced by man, to the otherworldly sensations of joy which, in a form intensified beyond all human imagination, are in store for the righteous. Some of the great Muslim mystics (e.g., Jalal ad-Din Runi) see in that "pure wine" an allusion to a spiritual vision of God: an interpretation which, I believe, is fully justified by the sequence.
وَمِزَاجُهُ مِن تَسْنِيمٍ
( 27 ) And its mixture is of Tasneem,
Tasneem means height. Thus, Tasnim " تَسْنِيمٍ " will be a fountain flowing down from a height.
Ibn Kathir Explanation:
this wine that is being described is mixed with Tasnim. This refers to a drink called Tasnim, and it is the most excellent and exalted drink of the people of Paradise. This was said by Abu Salih and Ad-Dahhak.
Muhammad Asad Explanation:
Whereas most of the classical commentators regard the infinitive noun Tasnim as the proper name of one of the allegorical "fountains of paradise", or, alternatively, refrain from any definition of it, it seems to me that the derivation of tasnim from the verb sannama - "he raised [something]" or "made [it] lofty" - points, rather, to the effect which the "wine" of divine knowledge will have on those who "drink" of it in paradise. Hence, the tabi'i 'Ikrimah (as quoted by Razi) equates tasnim with tashrif, "that which is ennobling" or "exalting".
عَيْنًا يَشْرَبُ بِهَا الْمُقَرَّبُونَ
( 28 ) A spring from which those near [to Allah] drink.
Ibn Kathir Explanation:
(A spring whereof drink those nearest to Allah.) (83:28) meaning, those who are near to Allah, will drink from it as they wish, and the companions of the right hand will be given a drink that is mixed with it. This has been said by Ibn Mas`ud, Ibn `Abbas, Masruq, Qatadah and others.
Javed Ahmad Ghamidi Explanation:
The actual words are: عَیۡنًا یَّشۡرَبُ بِہَا الۡمُقَرَّبُوۡنَ. The particle ب in بِہَا is an adverb of place. Drinking and the banks of a spring are deeply connected. Hence it is specially said that this drinking assembly shall take place on the banks of the spring of Tasnim.
إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ
( 29 ) Indeed, those who committed crimes used to laugh at those who believed.
Muhammad Asad Explanation:
In the original, verses {29-33} are in the past tense, as if viewed from the time-level of Judgment Day. However, since the preceding and the following passages (i.e., verses {18-28} and {34-36}) are formulated in the future tense, verses {29-33} (which relate to life in this world) may be adequately rendered in the present tense.
وَإِذَا مَرُّوا بِهِمْ يَتَغَامَزُونَ
( 30 ) And when they passed by them, they would exchange derisive glances.
وَإِذَا انقَلَبُوا إِلَىٰ أَهْلِهِمُ انقَلَبُوا فَكِهِينَ
( 31 ) And when they returned to their people, they would return jesting.
That is, they returned home rejoicing, thinking that they had made fun of such and such a Muslim, had passed evil remarks against him and subjected him to ridicule among the people.
Ibn Kathir Explanation:
The next verse are4 about the Wicked Behavior of the Criminals and Their mocking of the Believers
Allah informs that the criminals used to laugh at the believers in the worldly life. In other words, they would mock them and despise them. Whenever they would pass by the believers, they would wink at each other about them, meaning in contempt of them.
(And when they returned to their own people, they would return jesting.) meaning, when these criminals turn back, or return to their homes, they go back pleased. This means that whatever they request, they find it. Yet, with this, they still are not grateful for Allah's favor upon them. Rather they busy themselves with despising and envying the believers.
وَإِذَا رَأَوْهُمْ قَالُوا إِنَّ هَـٰؤُلَاءِ لَضَالُّونَ
( 32 ) And when they saw them, they would say, "Indeed, those are truly lost."
That is, they have lost their reason. They have deprived themselves of the gains and enjoyments of the world and have experienced dangers and undergone hardships only for the reason that Muhammad (peace be upon him) has deluded them with the Hereafter, Heaven and Hell. They are giving up whatever is present here on the false hope that the promise of some Paradise has been held out to them after death, and they are enduring the hardships in the present life only for the reason that they have been threatened with some Hell in the next world.
Yusuf Ali Explanation:
The wicked laugh at the righteous in this world in many ways: (1) They inwardly laugh at their Faith, because they feel themselves so superior. (2) In public places, when the righteous pass, they wink at each other and insult them. (3) In their own houses they run them down. (4) Whenever and wherever they see them, they reproach them with being fools who have lost their way, when the boot is really on the other leg. In the Hereafter all these tricks and falsehoods will be shown for what they are, and the tables will be reversed.
وَمَا أُرْسِلُوا عَلَيْهِمْ حَافِظِينَ
( 33 ) But they had not been sent as guardians over them.
In this brief sentence the mockers and jesters have been given an instructive warning to the effect: Even if what the Muslims have believed in, is false, they are not harming you at all. They regard something as true, and are accordingly adopting a certain moral attitude for themselves, for their own good. Allah has not appointed you to be keepers over them so that you may be free to criticize and persecute those who are not harming you in any way.
Ibn Kathir Explanation:
these criminals have not been sent as guardians over the deeds and statements of these believers. These wrongdoers have not been made responsible for them. So, why are they so concerned with them, and why have they made them the focus of their attention
This is as Allah says, (He (Allah) will say: "Remain you in it with ignominy! And speak you not to Me!'' Verily there was a party of My servants, who used to say: "Our Lord! We believe, so forgive us, and have mercy on us, for You are the Best of all who show mercy!'' But you took them for a laughing stock, so much so that they made you forget My remembrance while you used to laugh at them! Verily, I have rewarded them this Day for their patience: they are indeed the ones that are successful.) (23:108-111)
Yusuf Ali Explanation:
But the wicked critics of the Righteous have no call in any case to sit in judgment over them. Who set them as Keepers or guardians over the Righteous? Let them look to their own condition and future first.
Muhammad Asad Explanation:
Lit., "they have not been sent as watchers over them" - implying that none who is devoid of faith has the right to criticize the faith of any of his fellow-men.
فَالْيَوْمَ الَّذِينَ آمَنُوا مِنَ الْكُفَّارِ يَضْحَكُونَ
( 34 ) So Today those who believed are laughing at the disbelievers,
The tables will then be reversed, and he laughs best who laughs last.
Muhammad Asad Explanation:
Speaking of the righteous, the Qur'an repeatedly stresses that on the Day of Judgment God "shall have removed whatever unworthy thoughts or feelings (ghill) may have been [lingering] in their bosoms" (7:43 and 15:47). Since an expression of vengeful joy on the part of the blest at the calamity which in the hereafter will befall the erstwhile sinners would certainly fall within the category of "unworthy feelings", their "laughing" can only have a metaphorical meaning, denoting no more than a realization of their own good fortune.
عَلَى الْأَرَائِكِ يَنظُرُونَ
( 35 ) On adorned couches, observing.
Ibn Kathir Explanation:
Looking at Allah as reward for bearing the false claims against them that they were misguided. They were not misguided at all. Rather they were the close Awliya' of Allah, who will be looking at their Lord in the place of His honor.
Yusuf Ali Explanation:
A repetition of verse 23 above, but with a different shade of meaning. The Righteous on their raised couches will be able to see all the true values restored in their own favour: but they will also see something else: they will also see the arrogant braggarts brought low, who brought about their own downfall by their own actions.
هَلْ ثُوِّبَ الْكُفَّارُ مَا كَانُوا يَفْعَلُونَ
( 36 ) Have the disbelievers [not] been rewarded [this Day] for what they used to do?
There is a subtle satire in this sentence. In the world, the disbelievers used to persecute the believers, thinking it was an act of virtue. In the Hereafter, the believers will be enjoying life in Paradise, and watching the disbelievers being punished in Hell. They will say to themselves: What a reward they have earned for their acts of virtue.
Ibn Kathir Explanation:
(Are not the disbelievers paid for what they used to do) meaning, `will the disbelievers be recompensed for their mockery and belittlement against the believers, or not' This means that they surely will be paid in full, completely and perfectly (for their behavior).
This is the end of the Tafsir of Surat Al-Mutaffifin, and all praise and thanks are due to Allah.
You may now like to listen to Nouman explaining how the state of believers in Jannah is contrasted with the fate of those who spread injustice and deny Allah's message. When they die, their good souls will join the most exalted angels, who will show them their good deeds, guaranteeing that they will enjoy Allah's endless gifts in Jannah after resurrection. Allah describes how on that day, they will look down and laugh at those who mocked them in this life, satisfied to know that justice has been served.:
You may refer to our Reference Page "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, explanation and exegesis of other chapters of the Qur'an.
Reading the Holy Quran should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.
An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
- The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1]
- The exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]
- Towards Understanding the Quran
- Tafsir Ibn Khatir
- Muhammad Asad Translation
- Al-Quran, Yusuf Ali Translation
- Javed Ahmad Ghamidi / Al Mawrid
- Verse by Verse Qur'an Study Circle
In addition the references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.
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