CHAPTER 83: AL-MUTAFFIFIN (THE DEFRAUDING / THE CHEATERS)

It was revealed in the Mecca period. It consists of 36 verses. Mutaffifin is the plural of the word "mutaffif" and means "those who cheat in weights and measures." It takes its name from the same word in its first verse. (H. T. FEYIZLI, 1/587)

In the name of Allah, the Most Gracious, the Most Merciful.

83/1-6 WOE TO THE CHEATERS!

Translation

1-3- Woe to those who give short measure! Those who, when they take a measure from people, take in full. But when they give by measure or by weight to them, they cause loss [give less].

4-6- Do these [people] not think that they will be resurrected for a tremendous Day? The Day when mankind will stand before the Lord of the worlds!

Commentary

(1-3) ‘Woe to those who cheat in measure and weight! Those who, when they take measure from people, take it in full. But when they measure or weigh for them (giving something), they do so deficiently.’ ‘Mutaffifin’, meaning "those who provide short measure and weight," is the plural of the word mutaffif. According to the explanation in verses 2-3, it means "those who take more than their due when receiving, but give less than the due when providing." For this reason, in verses 1-3, while those who measure and weigh deficiently are condemned for the ugliness of their actions, attention is also drawn to the fact that those who attempt such an ugly deed will be punished in the hereafter. (QUR’AN WAY, 5/573)

Hadith: "Whoever deceives us is not one of us." (Abu Dawud, Buyu 52; I. KARAGOZ,8/446)

For trade and profit to be halal (permissible) and legitimate, there must be no deception. (..) In buying and selling, the seller must not deceive the buyer—that is, they must not sell the product above its market value; they must disclose any defects in the goods (Ibn Majah, Ticarat 13), must not swear oaths to persuade the buyer (Ibn Majah, Ticarat 30), must not lie, and must not cheat. Likewise, the buyer must pay the price of the product properly and on time (Bukhari, Istiqrad 6), and both parties must abide by the terms of the contract (Ma'idah 5/1). (I. KARAGOZ,8/446)

There are other verses that command measures and weights to be handled with justice. (For example, see En’am 6/152; Isra 17/35; Rahman 55/8-9). The verses show that if these commands are not followed, exposure to divine condemnation in this world and a severe punishment in the hereafter is inevitable. (QUR’AN WAY, 5/574)

(4-6) ‘Do these people not truly think that they will be resurrected (for account after death) on a tremendous day?’ The ‘tremendous day’ mentioned in the 5th verse refers to the Day of Resurrection. It is called a "tremendous day" because it is the day when great events such as resurrection after death, the reckoning, punishment, and the entry of the people of Paradise into Paradise and the people of Hell into Hell will occur. (From Shawkani; QUR’AN WAY, 5/574)

‘That Day, mankind will stand before the Lord of the worlds.’ Ibn Kathir says: "On that day, people will stand barefoot, naked, and uncircumcised, in a place that will be very distressing and very narrow for the sinners; the command of Allah, which leaves senses and powers helpless, will surround them." (S. HAWWA, 16/86, 87)

83/7-17 DO YOU KNOW WHAT SIJJIN IS?

Translation

7- 9. No! [It is not as the deniers of the hereafter claim]. Indeed, the record of the wicked is surely in Siccin. 8- [O My Prophet!] What can make you know what Siccin is? 9- It is a record inscribed [and sealed; the register of evil deeds].

10- 11. Woe, that Day, to the deniers! 11- Those who deny the Day of Recompense [and account].

12- 13. And none denies the life of the hereafter except every sinful transgressor. 13- When Our verses are recited to him, he says: "Fables of the ancients."

14- No! [It is not as the disbelievers claim]. Rather, the stain of what they have earned has covered and darkened their hearts.

15- No! Indeed, from their Lord, that Day, they will be partitioned [denied the vision of Him].

16- 17. Then indeed, they will surely enter Hellfire. 17- Then it will be said [to them by the Guards of Hell]: "This is what you used to deny."

Commentary

(7) ‘No. (It is not as the disbelievers claim)! Indeed, the record of the disbelievers is in Siccin.’ Those who cheat in weights and measures are the wicked (fajir). In fact, this cheating has become a habit for them. However, due to reasons such as heedlessness, weakness of faith, being in a bad environment, or the continuation of old habits, this trait can also pass to a believer. The dedication of a specific section to this trait of the wicked is for the purpose of educating Muslims and saving them from this bad habit. (S. HAWWA, 16/88)

According to Zamakhshari, siccin means "the register of evil, the record where the deeds of devils, disbelievers, and sinful humans and jinn are recorded by Allah." When both the context of the verses and the explanations of the commentators are considered, it is understood that siccin is a book (register) where deeds are recorded regularly and completely, and all actions of disbelievers and sinners are written. Furthermore, since siccin is related to the hereafter, it is among the mutashabih (words whose precise meaning we cannot fully know) words. Knowledge of the "how" and "how much" of siccin belongs to Allah Almighty; the duty of believers is to believe in its existence and that it is written and preserved to be revealed during the accounting of what people have done in the world. (QUR’AN WAY, 5/576)

(8, 9) ‘What can make you know what Siccin is? (You cannot know.)’ ‘It is a record inscribed (and sealed).’ Beware, it has been written concerning the wicked that they will be in the prison of Hell. This writing cannot be changed. What made you know what this prison is—the one decreed against the wicked and destined for them as a result of their evil deeds? (S. HAWWA, 16/89)

(10) ‘Woe, that Day, to the deniers (of the Qur'an and the Prophet)!’ Kashifi said; "Wail" is a word that gathers all evils. That is, punishment, retribution, severity, and distress are for the liars on that day. (I. H. BURSEVI, 23/176)

(11) ‘Those who deny the Day of Recompense.’ Those who deny the day of religion, when the accounts of deeds will be seen and their rewards/punishments received. They do not believe in that day's occurrence with their hearts and find it far from reason. (S. HAWWA, 16/89)

(12) ‘None denies the life of the hereafter except every sinful transgressor.’ Ibn Kathir says: "No one denies it except the one who indulges in the forbidden, exceeds the limits in permissible matters, goes to extremes in behavior, speaks lies, breaks promises, and when arguing, deviates from the truth and plunges into sin in their words." (S. HAWWA 16/89)

(13) ‘When Our verses are recited to him, he said: 'Fables of the ancients'.’ Some have said this person was Walid b. Mughira, and others said it was Nadr b. Harith. (ELMALILI, 9/69)

(14) ‘No! (It is not as the disbelievers claim.) Rather, the sins they have earned have darkened their hearts.’ Those hearts, by making those sins a habit, have become blinded and darkened like rusted mirrors, so they no longer hear or show. This is the reason for their saying so and their denial. (ELMALILI, 9/69)

Hadith: "When a servant commits a sin, a black spot appears in their heart. If they repent from that sin, their heart brightens. If the sin increases, the black spot also increases." This is the rust referred to in Allah Almighty's verse "No, no, what they earned has rusted their hearts." (Muslim, Iman 231; Tirmidhi, Tafsir 83/14; Ibn Majah, from Abu Hurairah; S. HAWWA 16/97)

Among the recitation (qira'at) scholars, Imam Hafs read "bel râne" by showing the lam with a light sekte (pause) without joining them. Other scholars joined the lam into the ra and read it as "berrâne." (...) The pause was made here for fear that if it were not made, the word would be confused with the word "berran," meaning "two goodnesses." (I. H. BURSEVI 23/178)

(15) ‘No! Indeed, the disbelievers will be deprived (from seeing) their Lord.’ That is, they remain behind a cover and a veil, are prevented from seeing Him, and are deprived. There remains no chance or possibility for them to find salvation. (ELMALILI, 9/70)

Ibn Kathir (..) says: "Their dwelling place on the Day of Resurrection is 'Siccin.' Then, alongside this, they will be deprived of seeing Allah, their Lord and Creator, on the Day of Resurrection. Imam Abu Abdullah ash-Shafi'i says: 'In this verse, there is evidence that believers will see Allah on that day.' This view put forward by Imam Shafi'i is extremely beautiful. He brings evidence for the vision of Allah through the mafhum (implied meaning) of the verse. Indeed, the mantuq (explicit meaning) of the verse 'Some faces that day will be radiant, looking at their Lord' (al-Qiyamah 75/22-23) clearly points to this. Furthermore, there are authentic and mutawatir (uninterrupted chains) hadiths about believers seeing their Lord, the Mighty and Sublime, with their eyes on the Plains of Resurrection and in the unique gardens of Paradise." (S. HAWWA, 16/98)

83/18-28 DO YOU KNOW WHAT ILLIYYUN IS?

Translation

18- No! Indeed, the record of the righteous is in Illiyyun.

19- 21- [O My Prophet!] And what can make you know what is Illiyyun? 20- 21- It is a record inscribed [and sealed; the register of good deeds in the heights]. 21- Those brought near [to Allah; the angels] bear witness to it.

22- 23- Indeed, the righteous will be in pleasure [Paradise]. 23- On adorned couches, observing [the surroundings].

24- [O My Prophet!] You will recognize in their faces the radiance and glow of pleasure.

25- 26- They are given to drink of a pure wine [which has flavor and joy, but no intoxication] which was sealed. 26- The last of it is musk [it is very beautiful]. So for this let the competitors [in worship and obedience] compete.

27- 28- And its mixture is of Tasnim. 28- A spring from which those near [to Allah] drink.

Commentary

(18) ‘No! Indeed, the record of the righteous is in Illiyyun.’ ‘Do you know what Illiyyun is?’ That is, Illiyyun is beyond the limits of human comprehension. (I. H. BURSEVI, 23/185) ‘It is a record inscribed (and sealed).’ The records of the righteous are in Illiyyun. Illiyyun comes from the word ‘uluvv’, meaning "height." Here, as the exact opposite of Siccin, it carries the meaning of an "extremely high and sublime place." Illiyyun is the name of the register where good deeds are written, a place witnessed by the angels brought near to Allah. This register is marked and sealed with special signs, written clearly, completely, and beautifully. Whatever the requirements of what is written here, they will be done, and the results derived from here will be carried out without fail. (O. CELIK, 5/396)

(21) ‘Those near (to Allah) bear witness to it.’ "Angels are present during its writing, preservation, and reading. According to some, as the deeds of the righteous are raised to the heavens, the prominent angels of each heaven witness it." (From Nasafi; S. HAWWA, 16/92)

(22, 23) ‘Indeed, the righteous are in abundant blessings (Paradise).’ ‘On adorned couches, they observe (their surroundings).’ Nasafi says: "They observe Allah's grace and blessings, and how His enemies are punished." Ibn Kathir says: The meaning of this verse is; "They look at Allah." For this verse was mentioned in contrast to the characteristics of the wicked expressed in Allah Almighty's decree: "No! Indeed, from their Lord, that Day, they will be partitioned." Here, it is stated that the righteous will observe Allah Almighty while sitting on thrones and cushions. (S. HAWWA, 16/92)

(24) ‘You will recognize in their faces the radiance and joy of that blessing.’ When you look at them, you see qualities of prosperity, majesty, joy, peace, and leadership in their faces because of the great blessings they are immersed in." (From Ibn Kathir; S. HAWWA, 16/92, 93)

(25, 26) ‘The righteous believers are given to drink of a pure wine (the mouth of which is) sealed.’ (...) While introducing the wine of Paradise in Surah As-Saffat (37/47), it is decreed "it does not intoxicate those who drink it." In Surah As-Sajdah (32/17), with a more general expression, "no soul knows what has been hidden for them of comfort as reward for what they used to do," attention is drawn to the difference in nature between the blessings of Paradise and those of the world—that they are completely different from what is known and tasted in this world. This difference is because the blessings of Paradise are purely good and bring happiness. Essentially, many verses stating that Paradise will be a land of peace, happiness, and virtue clearly show that the blessings there—even if expressed with words in the language of the world—will not be of a kind that causes negativity among people such as jealousy, unrest, strife, unhappiness, injustice, disease, sorrow, etc. (QUR’AN WAY, 5/579, 580)

‘The end [seal] of it is musk.’ Allah Almighty commanded the sealing of the wine to be offered to them as an honor to those who would drink it, and their drink was sealed with musk. Thus, before the righteous person breaks its seal, it is prevented from being touched or handled by any other hand. According to the prevailing probability, the expression "its seal is musk" is a metaphorical description of the perfection of the wine's excellence. (I. H. BURSEVI, 23/189)

‘So for this let the competitors compete (in worship and obedience).’ Let them compete for pure wine and paradises full of blessings. Nasafi says: "Let those who wish, wish for this. This can only happen by racing towards good deeds and avoiding evil." (S. HAWWA 16/93)

(27, 28) ‘Its mixture is from (a spring called) Tasnim.’ When that pure wine is to be drunk, Tasnim is also added into it. That wine mixed with this becomes more exquisite than the pure one. Because Tasnim is higher. (..) According to what is narrated from Ibn Abbas, it is the highest of the drinks of Paradise. According to what is narrated from Kalbi, it comes to those in Paradise from their upper sides. (ELMALILI, 9/73)

‘(It is) a spring from which those (believers) near (to Allah) drink.’ That is, they drink it directly; they drink that Tasnim pure and do their drinking with it. To other good servants who are not at the level of those brought near to Allah—those whose records are given from their right—it is offered as a mixture. (ELMALILI, 9/73)

‘Those (believers) near (to Allah)’ "Mukarrabun" are those who are spiritually close to Allah. According to the verse "For everyone there are degrees according to what they did" (6/132), every human has a rank in the sight of Allah. Those who are "Sabikun" (56/10, 11) are those with the highest rank. The more a person follows the rules of religion, the more worship and obedience they have, the higher their rank will be. (I. KARAGOZ,8/453)

"Mukarrabun" are those whose record of deeds is given from their right, who are at the forefront and have the highest rank: prophets, the righteous, the good, the pious (muttaqin), those who lead in faith, worship, and charity, who avoid the forbidden and sins, and who gain the pleasure of Allah. To be among the mukarrabun, a person must believe and follow the commands, prohibitions, principles, and fundamentals of Allah and the Prophet. (56/12-26, 88-89; I. KARAGOZ,8/453)

83/29-36 DID THE DISBELIEVERS FIND THE RECOMPENSE FOR WHAT THEY USED TO DO?

Translation

29- Indeed, those who committed crimes [the disbelievers] used to laugh at those who believed [in the world].

30- And when they [the disbelievers] passed by them, they would exchange [mocking] glances with one another.

31- And when they returned to their people, they would return jesting [laughing and enjoying what they had done].

32- 33. And when they [the pagans] saw those [who believed], they said: "Indeed, these are people who are lost [a backward group whose brains are washed]." 33- But they [the deniers, hypocrites, and fujjar] had not been sent as guardians over the believers.

34- 35. So today [on the Day of Resurrection] those who believed are laughing at the disbelievers [seeing their miserable state], 35- On adorned couches, observing [them].

36- "Have the disbelievers [not] been rewarded [punished] for what they used to do?" [they will say].

Commentary

(29)- ‘Indeed, those who committed crimes (the disbelievers) used to laugh at those who believed (in the world).’ The people mentioned in the verse were the leaders of the Quraysh, the criminal elites and elders of the pagans, such as Abu Jahl, Walid b. Mughira, As b. Wail, and others. While they were in the world, they ‘used to laugh at those who believed’ with sincere faith. That is, they used to mock the poor among the believers, such as Ammar, Suheyb, Bilal, Khabbab, and others. (I. H. BURSEVI 23/194)

(30)- ‘(The disbelievers) used to mock (the believers) when they passed by them.’ They would make eye and eyebrow signals to one another. They would express various forms of mockery with their hands. Or they were mocking the believers with a type of movement known among themselves. This was truly a movement far from discipline, shameless, and base. It was a lack of standards, impudence, and triviality. The aim was to break the hearts of the believers, to embarrass them, and to discourage them. (S. KUTUB, 10/413)

(31)- ‘And when they returned to their people, they would return in joy (because of what they had done).’ Satisfied with themselves, boasting about what they did, they would return (to their families) relieved, rejoicing in this small, worthless evil. They did so without grieving, without repenting, and without feeling that what they did was a low act or a foul deed. This was the lowest level a human soul could fall to—the death of the conscience. (S. KUTUB, 10/413)

(32)- ‘When they saw those (who believed), they said: 'Indeed, these are people who are lost'.’ They judged all believers to be confused and lost, saying they were acting foolishly and following a wrong path by not looking at the ready worldly blessings and pleasures before their eyes, but believing in a reward of the hereafter whose existence was (to them) uncertain; and they were saying this strongly with emphasized expressions. (ELMALILI, 9/76)

(33)- ‘(The deniers, hypocrites, and fujjar) had not been sent as guardians over the believers.’ It is noteworthy that in the 33rd verse, it is stated that they were not given the duty by Allah to audit the believers. Accordingly, in matters of religion, people do not have the authority to judge others based purely on their own personal opinions; the standards and foundations in this regard have been established by Allah, and criticisms and warnings in religious matters must be according to these standards and foundations. (QUR’AN WAY, 5/581)

Almighty Allah informed in the verse that the pagans were not given the duty to supervise the believers. Just as the pagans do not have the duty to keep people in the religion of shirk (polytheism), they also cannot interfere with those who believe, and they should not interfere. This verse expresses that in matters of religion, people do not have the authority to judge others purely according to their own personal views. (I. KARAGOZ,8/456)

(34)- ‘On the Day of Resurrection, believers (will say) as they look (at them) on adorned couches at the (miserable state of) the disbelievers: 'Have the disbelievers found the reward for what they used to do?'‘ This is a very subtle and fine expression. Because the disbelievers thought they were earning rewards (spiritual merit) by tormenting the Muslims. On the Day of the Hereafter, while the believers are in pleasure and prosperity in Paradise, the disbelievers will find themselves burning in the fire, and the believers, rejoicing inwardly, will say, "They have truly found the 'reward' they expected." (MAWDUDI, 7/65)

(36)- ‘The things they did’ are words, actions, and behaviors that are rebellion and oppression, such as associating partners with Allah, denying the Prophet and the Qur'an, mocking the believers, and the like. The punishment of the disbelievers in the hereafter is Hell. (I. KARAGOZ,8/457)