Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Mutaffifin

Delve into the profound meanings of Surah Al-Mutaffifin, “The Defrauders,” with this comprehensive dictionary, glossary and vocabulary guide. This resource provides a deep linguistic and theological analysis of the key Arabic words in this powerful chapter, which transitions from a condemnation of market fraud to a grand depiction of the two eternal destinies in the Hereafter. By exploring the etymology, morphology, and Tafsir of essential terms like Muṭaffifīn (Defrauders), Sijjīn, and ʿIlliyyīn, readers can gain a richer understanding of the surah’s core themes: the connection between worldly injustice and disbelief, the certainty of accountability, and the great reversal of fortunes on the Day of Judgment.

Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah Al-Mutaffifin and the Qur’an – showing where and how frequently the term appears in Surah Al-Mutaffifin and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah Al-Mutaffifin.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. ʿAdhāb al-ḥarīq (عَذَابُ الْحَرِيقِ) – The punishment of the Burning Fire

Linguistic Root & Etymology

ʿAdhāb is punishment. Al-Ḥarīq (root: Ḥ-R-Q (ح-ر-ق)) is an intensive form for a burning or a conflagration. The phrase refers to the punishment of a powerful and all-consuming fire.

The root for `al-ḥarīq` is ح-ر-ق.

• Morphology: `Al-Ḥarīq` (الْحَرِيق) is a verbal noun that denotes a great burning or a fire.
• Extended Semantic Range: The root `ḥaraqa` means to burn. `Al-Ḥarīq` specifically implies a destructive fire or conflagration.
• Occurrences in Surah Al-Mutaffifin and the Qur’an: This phrase does not appear in Surah Al-Mutaffifin but is famously from Surah Al-Buruj (85:10). The root `Ḥ-R-Q` appears 9 times in the Qur’an.

This phrase describes a specific form of punishment. It is not just any torment (`ʿadhāb`), but the torment of “The Burning” (`al-ḥarīq`). In its original context in Surah Al-Buruj, it is seen as a just recompense for those who used fire to persecute the believers. It signifies a punishment that perfectly and poetically fits the crime.

Classical Exegesis (Tafsir)

In Surah Al-Buruj (85:10), this is the promise to those who persecute the believers. “Indeed, those who persecute the believing men and believing women and then do not repent – for them is the punishment of Hell, and for them is the punishment of the Burning Fire.” The commentators explain that they will have a double punishment: the general punishment of Hell (jahannam) and the specific, additional “punishment of the Burning Fire.” This is seen as a just and fitting recompense. Because they used fire to punish the believers in this world, their own punishment in the next will be a fire of an infinitely greater and more terrible intensity.

Thematic Context

This connects to the central theme of the surah: the perfect and often ironic nature of divine justice. The surah has told the story of the “People of the Ditch,” who were punished with fire. This verse is the universal application of that lesson. The theme is one of a perfect and a terrifying correspondence. The tool of one’s own tyranny in this world will become the instrument of one’s own torment in the next. The surah is a powerful warning to all oppressors.

Modern & Comparative Lens

The concept of a “fitting punishment” or a “poetic justice” is a central element in many ethical and legal systems. This verse is a powerful and a direct theological statement of this. It is a profound warning that our actions have consequences that are not just just, but are often a direct and a terrible reflection of the very nature of our own crimes.

Practical Reflection & Application

This verse is a profound and a sobering warning against all forms of persecution and injustice. The practical application is to be extremely careful to never be among those who harm or who oppress the believers. We should be protectors of the faithful, not persecutors. It is a call to a life of compassion and justice, so that we may be saved from the terrible and fitting “punishment of the Burning Fire.”

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2. Al-Abrār (الْأَبْرَار) – The Righteous

Linguistic Root & Etymology

The root is B-R-R (ب-ر-ر), which means to be pious, righteous, dutiful, and true. Al-Abrār is the plural, signifying those who are expansively righteous and who are faithful to their covenant with God.

The Arabic root is ب-ر-ر.

• Morphology: `Al-Abrār` (الْأَبْرَار) is the plural of `barr` or `bārr`.
• Extended Semantic Range: The root signifies `birr`—comprehensive righteousness that includes piety, kindness, and truthfulness. `Barr` also means land (as opposed to sea), signifying vastness. `Al-Abrār` are thus those whose goodness is vast and expansive.
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The word appears twice in this surah. The root appears 32 times.

`Al-Abrār` are the righteous ones, presented as the direct contrast to `al-fujjār` (the wicked). Their `kitāb` (record) is in the highest place (`ʿIlliyyīn`), and their destiny is one of `naʿīm` (bliss). The surah defines them by their actions and ultimate reward, setting them up as the ideal for which the “competitors” should compete.

Classical Exegesis (Tafsir)

In Surah Al-Mutaffifin (83:18, 22), after the grim description of the record of the wicked, a beautiful contrast is presented. “Nay! Indeed, the record of the righteous is in ‘Illiyyin… Indeed, the righteous will be in bliss.” The commentators explain that the “Abrār” are the believers who have perfected their faith through righteous deeds. Their defining characteristic is their sincerity and their truthfulness in their covenant with God, which is reflected in their just and honest dealings with others. Their “record” is elevated to the highest of places, and their destiny is one of pure “bliss” (naʿīm).

Thematic Context

This is a central part of the surah’s theme of the two opposing destinies. The surah is a stark contrast between the fate of the wicked (al-fujjār) and the fate of the righteous (al-abrār). The “Abrār” are the heroes of the surah, the positive pole of the final sorting. The detailed and beautiful description of their reward in Paradise is designed to be a powerful motivation for the listener to strive to be among them.

Modern & Comparative Lens

The concept of the “righteous” as a special category of the saved is a central feature of the Abrahamic traditions. The Qur’anic term “al-Abrār” is a particularly beautiful and comprehensive one. It is not just about avoiding sin, but about being actively and expansively good. It is the state of a soul that has been purified and has become a source of goodness in the world.

Practical Reflection & Application

This verse should fill our hearts with a deep and a beautiful aspiration. We should strive to be among the “Abrār.” The practical application is to live a life that is characterized by “birr“—righteousness and goodness in all of our affairs. We should be truthful in our speech, sincere in our worship, and, as the surah emphasizes, absolutely just and honest in our financial dealings. This is the path to having our record placed in the highest of heavens.

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3. Ajramū (أَجْرَمُوا) – They committed crimes

Linguistic Root & Etymology

The root is J-R-M (ج-ر-م), which means to cut off or to commit a crime. The verb ajramū means “they committed crimes” or “they were criminals.”

The Arabic root is ج-ر-م.

• Morphology: `Ajramū` (أَجْرَمُوا) is a third-person plural perfect tense verb from Form IV.
• Extended Semantic Range: The root signifies `jarm` (a crime) or `jurm` (guilt). The verb `ajrama` means to commit a sin or a crime. The term is often used in the Qur’an for those who deny God and His messengers, framing their disbelief as a “crime” against the cosmic order.
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The verb appears once in this surah. The root appears over 60 times.

The surah uses this strong term to describe the disbelievers who mocked the faithful. `Alladhīna ajramū` (“those who committed crimes”) frames their social behavior—laughing at believers—not as a simple disagreement, but as a criminal act stemming from their foundational crime of disbelief.

Classical Exegesis (Tafsir)

In Surah Al-Mutaffifin (83:29), the surah describes the behavior of the disbelievers in this world. “Indeed, those who committed crimes used to laugh at those who believed.” The commentators explain that the primary “crime” being referred to here is the crime of disbelief and denial of the Day of Judgment. This foundational crime then manifested itself in their social behavior: their arrogant mockery and their ridicule of the humble believers. Their laughter was a sign of their criminal and heedless state.

Thematic Context

This connects to the surah’s central theme of the great reversal of the Hereafter. The surah paints a vivid picture of the social dynamics in Mecca. The “criminals” are in a position of power and they “laugh” at the believers. The surah then promises that in the Hereafter, this situation will be completely and perfectly inverted: the believers will be the ones who are “laughing” at the disbelievers. The theme is one of a final and a perfect justice, where the mockers will become the mocked.

Modern & Comparative Lens

The Qur’an’s use of the term “criminals” for the disbelievers is a powerful one. It frames their disbelief not as a benign philosophical position, but as a grave “crime” against the ultimate reality. It is a timeless depiction of the arrogance of those who mock and ridicule people of faith. The surah is a powerful consolation to the believers, assuring them that this mockery is a temporary injustice that will be answered with a final and an eternal justice.

Practical Reflection & Application

This verse is a source of strength and patience for any believer who is facing mockery or ridicule for their faith. The practical application is to not be disheartened by the laughter of the “criminals.” We should respond with the dignified patience of the believers, with the full and certain confidence that a Day is coming when all accounts will be settled and when true success and true joy will be with those who were steadfast in their faith.

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4. Al-Arāʾik (الْأَرَائِكِ) – The adorned couches

Linguistic Root & Etymology

Al-Arāʾik is the plural of arīkah, which is a decorated couch or a throne inside a canopy. It is a symbol of royalty and luxurious repose.

The root is ʾ-R-K (أ-ر-ك).

• Morphology: `Al-Arā’ik` (الْأَرَائِك) is the plural of `arīkah` (أَرِيكَة).
• Extended Semantic Range: The root signifies a state of repose and honor. The `arīkah` is not just a seat, but a magnificent, decorated couch, often within a canopy, reserved for kings or the wealthy.
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The word appears twice in this surah. It appears 5 times in total in the Qur’an, always describing the state of the people in Paradise.

The righteous are described as being `ʿalā-l-arā’ik` (“upon adorned couches”). This is an image of ultimate honor, comfort, and victory. From this position of kingly repose, they `yanẓurūn` (observe), watching the blessings God has given them and, as the surah’s end implies, the final fate of those who once mocked them.

Classical Exegesis (Tafsir)

In Surah Al-Mutaffifin, this is a key feature of the reward for both the righteous (83:23) and the believers who will be laughing in the Hereafter (83:35). “Upon adorned couches, observing.” The commentators explain that this is a depiction of their state of ultimate honor, comfort, and security. They are not just in Paradise; they are in a kingly state, reclining on these beautiful couches, from which they are able to “observe” the blessings of their Lord and, as the end of the surah makes clear, the just and humiliating fate of those who used to mock them.

Thematic Context

This connects to the theme of the great reversal of the Hereafter. The surah has described the believers being mocked and ridiculed in this life. This verse shows their final state. The theme is one of a complete and a total inversion of their worldly status. The humble and the persecuted of this world will become the honored kings of the next, reclining on “adorned couches” in a state of perfect peace and victorious observation.

Modern & Comparative Lens

The image of an honored person “reclining on a couch” is a universal symbol of success, luxury, and rest. The Qur’an uses this familiar and powerful image to convey the state of the inhabitants of Paradise. It is a vision of a life that is free from all stress, all labor, and all anxiety. It is the ultimate fulfillment of the human longing for a state of perfect and untroubled peace.

Practical Reflection & Application

This verse should give us a beautiful and a motivating picture of the home that we are striving for. The practical application is to be patient with the hardships and the lack of worldly status that we may face in this life, with the joyful and the certain hope that if we are sincere, our reward will be an eternal state of honored repose on the “adorned couches” of Paradise. It is a call to trade the temporary hardships of this world for the eternal comfort of the next.

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5. Asāṭīr al-awwalīn (أَسَاطِيرُ الْأَوَّلِينَ) – Fables of the ancients

Linguistic Root & Etymology

Asāṭīr is the plural of usṭūrah, meaning a legend, a myth, or a fable. Al-Awwalīn means “the ancients” or “the first ones.”

The root for `asāṭīr` is S-Ṭ-R (س-ط-ر) and for `al-awwalīn` is ʾ-W-L (أ-و-ل).

• Morphology: `Asāṭīr` (أَسَاطِير) is the plural of `usṭūrah` (أُسْطُورَة).
• Extended Semantic Range: The root `S-Ṭ-R` means “to write.” `Saṭr` is a line of writing. `Usṭūrah` came to mean a written story, especially one considered a myth or legend. `Al-Awwalīn` are “the former peoples.”
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The phrase appears once in this surah. This specific accusation is a recurring theme, appearing 9 times in the Qur’an.

This is the cynical excuse of the denier. When confronted with the verses of the Qur’an, especially those about the Day of Judgment, he dismisses them as `asāṭīr al-awwalīn`—mere myths and legends passed down from ancient times, with no basis in reality. It is a way of evading the moral and spiritual challenge of the message by labeling it as unoriginal and fictitious.

Classical Exegesis (Tafsir)

In Surah Al-Mutaffifin (83:13), this is the dismissive reaction of the sinful denier when the verses of the Qur’an are recited to him. “When Our verses are recited to him, he says, ‘Fables of the ancients.'” The commentators explain that this was a standard accusation of the Quraysh. It was a way of dismissing the profound warnings and the promises of the Qur’an as nothing more than recycled myths and legends, with no basis in reality. It is a declaration that the message is unoriginal and untrue, a product of human imagination rather than divine revelation.

Thematic Context

This connects to the surah’s theme of the denial of the Day of Judgment. The surah has stated that the wicked are the ones who deny this Day. This verse shows their methodology of denial. They do not engage with the message with reason; they dismiss it with a cynical and an arrogant label. The theme is that their denial is not an intellectual one, but is a moral one, rooted in the “rust” that has covered their hearts from their sins.

Modern & Comparative Lens

The attempt to explain away divine revelation as a mere retelling of ancient myths is the basis of a major school of biblical and Qur’anic criticism. This verse shows that this critical approach is not new; it was the same argument used by the original opponents of the revelation. The Qur’an’s response is to diagnose this attitude not as a sign of intellectual sophistication, but as a sign of a spiritually diseased heart.

Practical Reflection & Application

This verse prepares believers for the types of criticism they will face. We should not be surprised or shaken when the warnings of the Qur’an are dismissed as “fables.” The practical application is to deepen our own knowledge of the Qur’an and its profound wisdom, so that we can have a confident and a well-reasoned faith. We should be able to appreciate the timeless moral and spiritual truths in its message, which clearly distinguish it from mere “fables.”

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6. Athīm (أَثِيم) – A sinner

Linguistic Root & Etymology

The root is ʾ-TH-M (أ-ث-م), which means to commit a sin. An athīm is an intensive form, referring to one who is deeply engrossed in sin or is a habitual sinner.

The Arabic root is أ-ث-م.

• Morphology: `Athīm` (أَثِيم) is an adjective on the intensive `faʿīl` pattern, signifying a persistent quality.
• Extended Semantic Range: The root signifies `ithm` (sin, wrongdoing). An `athīm` is not just someone who sins occasionally, but one whose character has become defined by sin.
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The word appears once in this surah. The root is common, appearing about 48 times.

The denier of the Day of Judgment is described as a `muʿtadin athīm` (“a transgressor, a sinner”). The word `athīm` points to his character. His rejection of the Hereafter is not a neutral intellectual position; it is the worldview of one who is already steeped in sin and wishes to continue without accountability.

Classical Exegesis (Tafsir)

In Surah Al-Mutaffifin (83:12), the one who denies the Day of Judgment is described as “every transgressor, a sinner.” The commentators explain that the two qualities are linked. A person becomes a “transgressor” (muʿtad) and a habitual “sinner” (athīm) precisely because he does not believe in a day of final accountability. His denial of the Hereafter is what removes the moral and the spiritual restraint from his life, allowing him to become a person whose very character is defined by sin.

Thematic Context

This connects to the surah’s central theme of the link between the denial of the Day of Judgment and a life of injustice and corruption. The surah began with the specific sin of economic fraud. It now provides the general, underlying diagnosis. The theme is that the root of all transgression and sin is this one, single, foundational error: the denial of the Hereafter. The surah is a powerful argument that a true and a lasting ethical life must be built on the foundation of a firm and a certain belief in the final accounting.

Modern & Comparative Lens

The concept that “if there is no God, then everything is permitted” is a central theme in existentialist philosophy. This verse is a powerful and an ancient Qur’anic statement of this very idea. It asserts that a loss of belief in a final judgment will inevitably lead to a breakdown of the moral order. It is a profound statement on the necessary connection between eschatology and ethics.

Practical Reflection & Application

This verse is a profound reminder of the practical and the moral importance of our belief in the Last Day. The practical application is to constantly strengthen our own conviction in the Hereafter. This belief is not just an abstract, theological concept; it is the ultimate shield that protects us from becoming a “transgressor, a sinner.” It is the foundation of our entire moral and ethical life.

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7. Ḍāllūn (ضَالُّونَ) – Those who are astray

Linguistic Root & Etymology

The root is Ḍ-L-L (ض-ل-ل), which means to be lost or to go astray. Ḍāllūn are those who are astray or are lost.

The Arabic root is ض-ل-ل.

• Morphology: `Ḍāllūn` (ضَالُّون) is the plural of the active participle `ḍāll` (one who is astray).
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The word appears once in this surah. The root is very common, appearing over 190 times, most famously in the opening chapter (`ghayri-l-maghḍūbi ʿalayhim wa lā-ḍ-ḍāllīn`).

This is the insult the disbelievers use against the believers. They see them and say, “Indeed, these are `ḍāllūn`.” From their materialistic perspective, anyone who trades the tangible pleasures of this world for an unseen promise is seen as “lost” or deluded. The surah will ultimately reverse this accusation.

Classical Exegesis (Tafsir)

In Surah Al-Mutaffifin (83:32), this is the derogatory label that the disbelievers used for the believers. “And when they saw them, they would say, ‘Indeed, those are the ones who are astray.'” The commentators explain that the arrogant and materialistic leaders of Mecca saw the believers as “lost” and foolish. They could not understand why the believers would sacrifice the tangible pleasures of this world and endure persecution for the sake of an unseen promise of a Hereafter. From their worldly perspective, the believers had made a foolish and a “losing” choice. Their mockery was a sign of their own spiritual blindness.

Thematic Context

This connects to the surah’s central theme of the great reversal of the Hereafter. The surah is a powerful refutation of the worldly criteria for “guidance” and “error.” The theme is a profound and an ironic one. The very people who are being called “astray” are, in fact, the ones who are on the straight path to eternal success. And the very people who are so confidently labeling others as “astray” are, in fact, the ones who are truly and eternally lost. The Day of Judgment is the day when the true meaning of “astray” will be made manifest.

Modern & Comparative Lens

The act of a dominant and a materialistic culture labeling a spiritual and a counter-cultural minority as “lost” or “deluded” is a timeless and a recurring phenomenon. This verse is a powerful and an ancient depiction of this. It is a source of immense consolation for any community of faith that is facing the mockery of a secular and a materialistic society. The verse is a divine affirmation that the true measure of guidance is God’s, not the world’s.

Practical Reflection & Application

This verse is a source of strength and confidence for every believer. We should not be shaken or be made to doubt our path when the people of this world label us as “astray.” The practical application is to have a firm and an unshakeable confidence in the guidance that we have received from our Lord. We should be patient with the mockery, with the full and certain confidence that a Day is coming when it will be made clear to all of creation who was truly “guided” and who was truly “astray.”

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8. Fakihīn (فَكِهِينَ) – Jesting

Linguistic Root & Etymology

The root is F-K-H (ف-ك-ه), which relates to joy, delight, and jesting. The active participle fakihīn describes those who are in a state of jesting, being merry, or making fun.

The Arabic root is ف-ك-ه.

• Morphology: `Fakihīn` (فَكِهِين) is the plural of the active participle `fakih`.
• Extended Semantic Range: The root signifies amusement, jest, and enjoying fruits (`fākihah`). `Fakihīn` describes a state of carefree merriment, often with a nuance of mockery.
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The word appears once here. The root appears 15 times, sometimes for the joyful state of people in Paradise, and sometimes, as here, for the heedless jesting of disbelievers.

The disbelievers would return to their families `fakihīn`—jesting and making fun of the believers they had just mocked. This shows that their ridicule was not a passing act but a source of entertainment and social bonding for them, highlighting their deep-seated arrogance and utter heedlessness of the gravity of their crime.

Classical Exegesis (Tafsir)

In Surah Al-Mutaffifin (83:31), this is the description of the disbelievers when they would return to their own families. “And when they returned to their people, they would return jesting.” The commentators explain that after they had spent their time in the public square mocking and winking at the believers, they would return to their own homes and continue their mockery. Their “jesting” was about the foolishness of the believers and their strange beliefs. It was a sign of their complete and utter heedlessness and their arrogant sense of superiority.

Thematic Context

This connects to the theme of the arrogant and the heedless state of the disbelievers. The surah is a powerful contrast between their state and the state of the believers. The theme is that the entire life of the disbelievers is a life of “play” and “jest.” They do not take the ultimate questions of existence seriously. This state of heedless “jesting” in this world will be met with a state of terrible and serious weeping in the next.

Modern & Comparative Lens

The psychology of “in-group humor” and the use of mockery to bond a group together at the expense of an out-group is a well-known social phenomenon. This verse is a powerful and an ancient diagnosis of this. The “jesting” of the disbelievers is not a harmless fun; it is a tool of their arrogance and a sign of their deep-seated spiritual disease.

Practical Reflection & Application

This verse is a powerful warning against the dangers of mockery and a heedless, jesting attitude towards the matters of faith. The practical application is to be a person of seriousness and reverence when it comes to our religion. Our gatherings should not be places of “jesting” about the believers or the signs of God. We should be among those who take their faith with a beautiful and a joyful seriousness, not a frivolous and a mocking one.

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9. Fal-yatanāfasi al-mutanāfisūn (فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ) – So for this let the competitors compete

Linguistic Root & Etymology

The root is N-F-S (ن-ف-س), which means to breathe. The verb yatanāfasa (Form VI) means to compete or to vie with one another, as if in a race where the competitors are breathing heavily.

The Arabic root is ن-ف-س.

• Morphology: `Fal-yatanāfas` (فَلْيَتَنَافَسِ) is a third-person imperative verb. `Al-mutanāfisūn` (الْمُتَنَافِسُون) is the active participle of the same verb form.
• Extended Semantic Range: The root signifies the `nafs` (soul, self) and breath. `Tanafus` is breathing. The competitive Form VI, `tanāfasa`, implies a striving so intense that it affects one’s breath. It is a competition for something highly precious (`nafīs`).
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The phrase is unique to this surah. The root is very common (nearly 300 times), mostly as `nafs`.

This is a powerful divine injunction. After describing the exquisite reward of Paradise, God commands `fal-yatanāfasi-l-mutanāfisūn`—let those who are competitors compete for *this*. It is a call to redirect the natural human competitive drive away from the petty gains of the world (like the fraud of the `muṭaffifīn`) towards the noble and eternal prize of the Hereafter.

Classical Exegesis (Tafsir)

In Surah Al-Mutaffifin (83:26), after the magnificent and appealing description of the pure, sealed wine of Paradise, this is the powerful and the motivating command that is given. “So for this let the competitors compete.” The commentators explain that this is a divine call to action. God has just described a magnificent and a beautiful prize. He is now calling upon all of the “competitors”—all of humanity—to enter the race and to “compete” for this ultimate reward. It is a call to a noble and a spiritual form of competition.

Thematic Context

This connects to the surah’s theme of the ultimate and the true transaction. The surah has condemned the “defrauders” for their petty and their unjust competition for the fleeting profits of this world. This verse provides the positive and the beautiful counterpart. The theme is a call to redirect our competitive human energies. We should not be competing for the scraps of this world; we should be “competing” for the magnificent and the eternal prize of the Hereafter.

Modern & Comparative Lens

The concept of “competition” is often seen in a negative light. This verse is a powerful and a beautiful re-framing of this. It suggests that the competitive spirit is a part of our nature, but it must be channeled towards a noble and a worthy goal. The Islamic worldview is not one of a passive and a quietist spirituality; it is a call to an active, an energetic, and a “competitive” striving for goodness (fastabiqū al-khayrāt).

Practical Reflection & Application

This verse is a direct and a powerful call to every believer. It should awaken in us a spirit of noble and a healthy “competition” in our good deeds. The practical application is to be a “competitor” in the field of righteousness. We should look to the good deeds of our brothers and sisters not with envy, but with a spirit of motivation, and we should “compete” with them in our prayers, in our charity, and in our good character. It is a call to be a spiritual athlete, with our eyes fixed on the ultimate prize.

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10. Al-Fujār (الْفُجَّار) – The wicked

Linguistic Root & Etymology

The root is F-J-R (ف-ج-ر), which means to split open. A fājir is a wicked or an immoral person, so called because they have “split open” the veil of righteousness and have transgressed openly. Al-Fujār is the intensive plural form.

The Arabic root is ف-ج-ر.

• Morphology: `Al-Fujār` (الْفُجَّار) is the plural of `fājir`.
• Extended Semantic Range: The root verb `fajara` means to split open or to gush forth. `Fajr` (dawn) is the splitting of night’s darkness. A `fājir` is a wicked person who openly and shamelessly “breaks through” the limits of piety. `Fujūr` is this state of open immorality.
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The word appears once in this surah. The root is common, appearing about 23 times.

`Al-Fujār` are the wicked ones, presented as the direct contrast to `al-abrār` (the righteous). The surah begins by describing a specific sin (defrauding), then broadens the category to `al-fujjār`—all those whose disbelief leads them to a life of open transgression. Their `kitāb` (record) is in the lowest place (`Sijjīn`), reflecting their debased spiritual state.

Classical Exegesis (Tafsir)

In Surah Al-Mutaffifin (83:7), after the condemnation of the defrauders, the surah makes a definitive statement. “Nay! Indeed, the record of the wicked is in Sijjin.” The commentators explain that the “fujār” are the disbelievers whose denial of the Day of Judgment has led them to a life of “wickedness”—of injustice, of sin, and of transgression. The surah makes a direct and a powerful link between their economic crime (defrauding) and their ultimate status as “wicked” in the sight of God. Their final record is kept in the lowest and most vile of all places.

Thematic Context

This connects to the surah’s central theme of the two opposing destinies. The surah is a stark contrast between the fate of the wicked (al-fujār) and the fate of the righteous (al-abrār). The “fujār” are the negative pole of this final sorting. Their lowly and imprisoned record is described to serve as a powerful warning and a deterrent for the listener.

Modern & Comparative Lens

The Qur’an’s linking of “disbelief” with “wickedness” is a powerful ethical and a theological statement. It is a rejection of the idea that one can be a “good person” while simultaneously being in a state of arrogant denial of the ultimate reality. The Qur’anic worldview is that true goodness must be grounded in a correct and a humble relationship with the Creator. A life that is not grounded in this truth will inevitably “split” into a state of moral chaos and “wickedness.”

Practical Reflection & Application

This verse is a profound warning. The practical application is to be vigilant in protecting ourselves from both disbelief and wickedness. We should strive to be people whose faith is strong and whose actions are righteous. We must be careful that a weakness in our faith does not lead to a weakness in our morals, and that a weakness in our morals does not lead to a weakening of our faith. It is a call to a life of holistic and integrated piety, so that we are not counted among the “fujār.”

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11. Ḥāfiẓīn (حَافِظِين) – Guardians

Linguistic Root & Etymology

The root is Ḥ-F-Ẓ (ح-ف-ظ), which means to guard, to protect, or to preserve. Ḥāfiẓīn are the guardians or the keepers.

The Arabic root is ح-ف-ظ.

• Morphology: `Ḥāfiẓīn` (حَافِظِين) is the plural of the active participle `ḥāfiẓ`.
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The word appears once in this surah. The root is very common (over 40 times).

This is an ironic divine comment on the behavior of the disbelievers. After describing how they mock and judge the believers, the surah states `wa mā ursilū ʿalayhim ḥāfiẓīn` (“but they were not sent as guardians over them”). This rebukes their arrogance. They act as if they are the appointed judges and guardians over the believers’ faith, when in reality they have no such authority.

Classical Exegesis (Tafsir)

In Surah Al-Mutaffifin (83:33), after describing how the disbelievers used to mock the believers and to label them as “astray,” a divine and an ironic commentary is given. “But they had not been sent as guardians over them.” The commentators explain that this is a powerful rebuke of their arrogant and judgmental attitude. The disbelievers were acting as if they were the self-appointed “guardians” of morality and the judges of who was guided and who was astray. The verse is a reminder that they have not been given this authority. They should be concerned with their own souls, not with being the self-appointed “guardians” over the believers.

Thematic Context

This connects to the theme of the surah as a powerful critique of the arrogance of the disbelievers. The surah has exposed their injustice in their trade and their denial of the Hereafter. This verse exposes their social arrogance. The theme is a powerful one of humility. The surah is a call to focus on our own accountability before God, and to not be arrogant “guardians” and judges over the faith and the destiny of others.

Modern & Comparative Lens

The problem of a self-righteous and a judgmental attitude is a timeless spiritual disease. This verse is a powerful and a direct Qur’anic critique of this. It is a call to a spiritual humility. In a modern context, it is a powerful warning against the “cancel culture” and the public shaming that can come from a self-appointed sense of moral superiority. The verse is a reminder that our primary duty is our own soul, not the policing of others.

Practical Reflection & Application

This verse is a direct and a practical guide for our own social interactions. The practical application is to avoid being judgmental and arrogant towards our fellow believers. We should offer sincere and compassionate advice, but we must never appoint ourselves as “guardians” over their faith. We should be more concerned with our own shortcomings than with the shortcomings of others. It is a call to a life of humility, of self-reform, and of having a good opinion of our brothers and sisters in faith.

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12. ʿIlliyyīn (عِلِّيِّينَ) – ‘Illiyyin

Linguistic Root & Etymology

The root is ʿ-L-W (ع-ل-و), which means to be high or exalted. ʿIlliyyūn is an intensive plural, signifying the highest and most exalted of all places.

The Arabic root is ع-ل-و.

• Morphology: `ʿIlliyyīn` (عِلِّيِّين) is an emphatic plural noun form.
• Extended Semantic Range: The root signifies highness and exaltation. `ʿIlliyyūn` is the superlative of place, denoting the “highest of the high” places in heaven.
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The word appears twice in this surah. The root appears over 80 times.

This is the location of the record of the righteous (`al-abrār`). It is the direct opposite of `Sijjīn` (the record of the wicked). `ʿIlliyyīn` is not just a place but a station of immense honor. Having one’s record kept there is a sign of their high rank with Allah and a guarantee of their success.

Classical Exegesis (Tafsir)

In Surah Al-Mutaffifin (83:18-19), this is the name of the place where the record of the righteous is kept. “Nay! Indeed, the record of the righteous is in ‘Illiyyin. And what can make you know what is ‘Illiyyin?” The commentators explain that “ʿIlliyyīn” is the highest and most honored station in the heavens, in the presence of God, where the deeds of the righteous are recorded and are witnessed by the “brought-near” angels. It is the direct and the complete opposite of the lowly and imprisoned state of “Sijjīn,” the record of the wicked. It is the ultimate abode of honor.

Thematic Context

This connects to the surah’s central theme of the two opposing destinies. The surah is a stark contrast between the fate of the wicked and the fate of the righteous. The concept of “ʿIlliyyīn” is the ultimate symbol of the exalted and the honored destiny of the “Abrār.” The theme is one of a perfect and a just correspondence. A life of “high” moral character leads to a record that is kept in the “highest” of all places.

Modern & Comparative Lens

The concept of a “heavenly archive” or a celestial record of the deeds of the righteous is a powerful one. The Qur’anic name “ʿIlliyyīn” is a particularly beautiful and an evocative one. It does not just describe a place of recording; it describes a place of ultimate honor and exaltation. It is a powerful symbol of the high and the noble station that the righteous hold in the sight of God.

Practical Reflection & Application

This verse should fill our hearts with a deep and a beautiful aspiration. We should strive to be among those whose record is placed in “ʿIlliyyīn.” The practical application is to live a life of “high” moral and spiritual standards. We should strive for excellence in our worship, for justice in our dealings, and for purity in our hearts, with the joyful and the certain hope that our deeds are being recorded and are being raised up to the “highest of the high” in the presence of our Lord.

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13. Iktālū (اكْتَالُوا) – They take a measure

Linguistic Root & Etymology

The root is K-Y-L (ك-ي-ل), which means to measure by volume. The verb iktālū (Form VIII) means to take a measure for oneself.

The Arabic root is ك-ي-ل.

• Morphology: `Iktālū` (اكْتَالُوا) is a Form VIII perfect tense verb. Form VIII (`iftaʿala`) often has a reflexive meaning, “to do something for oneself.”
• Extended Semantic Range: The root signifies measuring volume (`kayl`). The verb `iktāla` specifically means to have a measure taken *for oneself*, i.e., to be the recipient or the buyer.
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The verb appears once here. The root appears 16 times.

This verb describes the first part of the defrauders’ hypocrisy. When they `iktālū ʿalā-n-nās` (“take a measure from people” for themselves), they demand it in full. This highlights their selfishness: they are meticulous and demanding when it comes to their own rights.

Classical Exegesis (Tafsir)

In the opening verses of Surah Al-Mutaffifin (83:2), this is the first of the two actions of the “defrauders.” “Who, when they take a measure from people, take it in full.” The commentators explain that this is a description of their profound selfishness and their injustice. When they are on the receiving end of a transaction, when they are the buyers, they are meticulous and insistent on receiving their full and complete due. They will not accept even the slightest of deficiencies. This is then immediately contrasted with their behavior when they are the givers.

Thematic Context

This is the central theme of the opening of the surah. The surah is a powerful condemnation of economic injustice, and this verse is the first part of the diagnosis of the psychology of the “defrauder.” The theme is one of a profound and a selfish double standard. The “muṭaffif” is the one who has one set of standards for themselves, and a completely different and unjust set of standards for others. This is the root of their crime.

Modern & Comparative Lens

The hypocrisy of “demanding one’s full rights while denying the rights of others” is a timeless and a universal human failing. This verse is a powerful and a precise Qur’anic description of this. It is a profound critique of a purely self-interested and an exploitative mindset. In a modern context, it is a condemnation of all forms of economic exploitation, from the individual to the corporate level.

Practical Reflection & Application

This verse is a powerful mirror for our own dealings. The practical application is to be just and consistent in all of our transactions. We should be as concerned with giving others their full due as we are with receiving our own. It is a call to a life of profound integrity, where we have one single, just standard for all of our interactions. This is the first and most crucial step in avoiding the “woe” that has been promised to the “defrauders.”

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14. Inqalabū ilā ahlihim (انقَلَبُوا إِلَىٰ أَهْلِهِمْ) – They returned to their people

Linguistic Root & Etymology

Inqalabū means “they returned.” Ilā ahlihim means “to their people.”

The root for `inqalabū` is Q-L-B (ق-ل-ب) and for `ahlihim` is ʾ-H-L (أ-ه-ل).

• Morphology: `Inqalabū` (انقَلَبُوا) is a Form VII verb, meaning “they turned back” or “returned.” `Ahlihim` (أَهْلِهِمْ) means “their family/people.”

This phrase describes the disbelievers returning to their own kind after mocking the believers. This “return” is not just a physical movement but a return to a comfortable environment of shared arrogance and mockery, where their behavior is reinforced.

Classical Exegesis (Tafsir)

In Surah Al-Mutaffifin (83:31), this is the description of the disbelievers after they have mocked the believers. “And when they returned to their people, they would return jesting.” The commentators explain that their mockery was not just a public act; it was a deep-seated part of their social life. They would go back to their own families and their own like-minded groups and they would continue their jesting and their ridicule, recounting the “foolishness” of the believers. It was a source of entertainment for them and a way of reinforcing their own arrogant worldview.

Thematic Context

This connects to the theme of the arrogant and the heedless state of the disbelievers. The surah is a powerful contrast between their state and the state of the believers. The theme is that the entire life of the disbelievers is a life of “play” and “jest.” Their private family life is just an extension of their public life of mockery. This is all a result of their denial of the Day of Judgment, which has made them completely heedless of the gravity of their own words and deeds.

Modern & Comparative Lens

The psychology of “in-group humor” and the use of mockery to bond a group together at the expense of an out-group is a well-known social phenomenon. This verse is a powerful and an ancient diagnosis of this. The “jesting” of the disbelievers is not a harmless fun; it is a tool of their arrogance and a sign of their deep-seated spiritual disease.

Practical Reflection & Application

This verse is a powerful warning against the dangers of mockery and a heedless, jesting attitude towards the matters of faith. The practical application is to be a person of seriousness and reverence when it comes to our religion. Our gatherings, even with our own families, should not be places of “jesting” about the believers or the signs of God. We should be among those who take their faith with a beautiful and a joyful seriousness, not a frivolous and a mocking one.

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15. Jaḥīm (الْجَحِيم) – The Hellfire

Linguistic Root & Etymology

Al-Jaḥīm is one of the names of Hell, referring to a fire of immense heat and depth.

The root is J-Ḥ-M (ج-ح-م).

• Morphology: `Al-Jaḥīm` (الْجَحِيم) is a noun for the Hellfire.
• Extended Semantic Range: The verb `jaḥama` means “to light a fire” or “for a fire to blaze fiercely.” The name `Jaḥīm` therefore denotes a fire of roaring, intense, and layered heat.
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The word appears once in this surah. The root appears 26 times, each time as a specific name for the Fire.

`Al-Jaḥīm` is the destination for the `fujjār` (wicked). After being veiled from their Lord, they will then `yaṣlawna-l-jaḥīm` (“enter to burn in the Blazing Fire”). The name emphasizes the physical torment that accompanies their spiritual torment.

Classical Exegesis (Tafsir)

In Surah Al-Mutaffifin (83:16), after stating that the deniers will be “veiled” from their Lord, the surah describes their final destination. “Then indeed, they will [enter and] burn in the Hellfire.” The commentators explain that this is the final and the inevitable abode for those who have lived a life of denial and injustice. The “burning” in the “jaḥīm” is the physical torment that will accompany the profound spiritual torment of being “veiled” from God. The punishment is a complete and a holistic one, affecting both the body and the soul.

Thematic Context

This connects to the surah’s central theme of the two opposing destinies. The surah is a vivid and a contrasting depiction of the fates of the two parties. The “jaḥīm” is the final destination of the “fujjār.” Its torment is described to serve as a powerful warning and a deterrent for the listener. It is the ultimate and the final consequence of a life of denial and transgression.

Modern & Comparative Lens

The imagery of Hellfire is a powerful eschatological symbol in the Abrahamic traditions. The Qur’an’s use of this vivid and visceral language is designed to create a powerful and a lasting deterrent against evil. It is a literary and a theological device to convey the sheer horror of the state of being cut off from God’s mercy and being subjected to His just punishment.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to live our lives with the certain belief in the reality of the “jaḥīm,” even though it is unseen to us now. This belief is not meant to be a source of despair, but a source of powerful motivation. It should motivate us to be among those who are saved from it by the mercy of God, and to strive for the deeds that will lead us to the opposite abode, the “bliss.”

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16. Kālūhum aw wazanūhum (كَالُوهُمْ أَو وَّزَنُوهُمْ) – They give them a measure or they give them a weight

Linguistic Root & Etymology

Kālūhum is “they give them a measure.” Wazanūhum is “they give them a weight.”

The root for `kālūhum` is K-Y-L (ك-ي-ل) and for `wazanūhum` is W-Z-N (و-ز-ن).

• Morphology: Both are compound words: the verb (`kālū`/`wazanū`) plus the object pronoun `hum` (“them”).
• Extended Semantic Range: `Kāla` is to measure by volume. `Wazana` is to measure by weight. The verse covers both primary methods of trade.

This describes the other side of the defrauders’ crime. When they are the sellers (`kālūhum aw wazanūhum`), they give less (`yukhsirūn`). This, combined with their demanding full measure when buying, paints a complete picture of their selfish and unjust double standard.

Classical Exegesis (Tafsir)

In the opening verses of Surah Al-Mutaffifin (83:3), this is the second of the two actions of the “defrauders.” “But when they give them a measure or they give them a weight, they give less.” The commentators explain that this is the other side of their selfish and hypocritical double standard. When they are the sellers, when they are the ones who are giving the measure, they deliberately give “less” than what is due. They cheat their customers. This is in direct and stark contrast to their behavior when they are the buyers, when they demand their full due.

Thematic Context

This is the central theme of the opening of the surah. The surah is a powerful condemnation of economic injustice, and this verse is the second part of the diagnosis of the psychology of the “defrauder.” The theme is one of a profound and a selfish double standard. The “muṭaffif” is the one who has one set of standards for themselves, and a completely different and unjust set of standards for others. This is the root of their crime.

Modern & Comparative Lens

The hypocrisy of “demanding one’s full rights while denying the rights of others” is a timeless and a universal human failing. This verse is a powerful and a precise Qur’anic description of this. It is a profound critique of a purely self-interested and an exploitative mindset. In a modern context, it is a condemnation of all forms of economic exploitation, from the individual to the corporate level.

Practical Reflection & Application

This verse is a powerful mirror for our own dealings. The practical application is to be just and consistent in all of our transactions. We should be as concerned with giving others their full due as we are with receiving our own. It is a call to a life of profound integrity, where we have one single, just standard for all of our interactions. This is the first and most crucial step in avoiding the “woe” that has been promised to the “defrauders.”

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17. Khitāmuhu misk (خِتَامُهُ مِسْكٌ) – Its seal is musk

Linguistic Root & Etymology

Khitāmuhu means “its seal.” Misk is musk, a highly prized and beautiful fragrance.

The root for `khitāmuhu` is KH-T-M (خ-ت-م) and for `misk` is M-S-K (م-س-ك).

• Morphology: This is a nominal sentence. `Khitām` (خِتَام) is a seal. `Misk` (مِسْك) is musk.

This describes the exquisite quality of the wine of Paradise. Its `khitām`—the final aroma and aftertaste left after drinking—is of pure `misk`. This sensory detail highlights the luxurious and perfect nature of the reward.

Classical Exegesis (Tafsir)

In the magnificent description of the wine of Paradise in Surah Al-Mutaffifin (83:26), this is one of its beautiful qualities. “Its seal is musk.” The commentators explain that the vessels of the heavenly wine will be “sealed” to preserve their purity and their fragrance. When this “seal” is broken, the final aroma that will emanate from the drink will be the beautiful and exquisite scent of “musk.” This is a sign of its immense value and its otherworldly perfection. The aftertaste and the final scent of the drink is the most beautiful of all fragrances.

Thematic Context

This connects to the surah’s theme of the rich, sensory, and detailed nature of the reward for the righteous. The surah is a call to compete for this reward, and these specific and beautiful details are designed to make it more appealing and more tangible. The “seal of musk” is a powerful and an evocative image that appeals to the sense of smell and the love of beauty. The theme is that every single aspect of the experience of Paradise, even the aftertaste of the drink, is at the highest possible level of perfection.

Modern & Comparative Lens

The use of fragrance as a symbol of spiritual purity and heavenly bliss is a universal one. Musk has been one of the most prized and luxurious of all perfumes throughout human history. The Qur’an uses this familiar and powerful symbol of ultimate luxury to describe the very “seal” of the wine of Paradise. It is a literary and a theological device to convey a state of the highest and most exquisite of all possible pleasures.

Practical Reflection & Application

This verse should fill our hearts with a deep yearning for the beautiful and pure pleasures of Paradise. The practical application is to seek what is pure and good in this life, and to purify our own selves from the foulness of sin. We should strive to be people whose own “seal”—our final deeds and our final words—are as beautiful and as fragrant as “musk.” It is a call to a life that ends on a beautiful and a pleasing note.

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18. Kitāb al-abrār (كِتَابَ الْأَبْرَارِ) – The record of the righteous

Linguistic Root & Etymology

Kitāb is a book or a record. Al-Abrār are the righteous.

The roots are K-T-B (ك-ت-ب) and B-R-R (ب-ر-ر).

• Morphology: This is a genitive construct. `Kitāb` (كِتَاب) is a record. `Al-Abrār` (الْأَبْرَار) are the righteous.

This phrase, the “Record of the Righteous,” is contrasted with the “Record of the Wicked.” It is not just a book, but a high and honored register kept in `ʿIlliyyīn`, the loftiest of places, reflecting the high station of the righteous themselves.

Classical Exegesis (Tafsir)

In Surah Al-Mutaffifin (83:18), after the grim description of the record of the wicked, a beautiful contrast is presented. “Nay! Indeed, the record of the righteous is in ‘Illiyyin.” The commentators explain that the “record” of the righteous—the book in which all of their good deeds and their sincere faith is inscribed—is not kept in a lowly place. It is kept and is honored in the highest and most exalted of all places, “ʿIlliyyīn.” This is a sign of the immense honor and the high station that the righteous have in the sight of God, even before the Day of Judgment has begun.

Thematic Context

This connects to the surah’s central theme of the two opposing destinies. The surah is a stark contrast between the fate of the wicked and the fate of the righteous. The concept of the “record” is a central part of this. The theme is one of a perfect and a just correspondence. A life of righteous deeds leads to a “record” that is honored and elevated. A life of wicked deeds leads to a “record” that is imprisoned and debased.

Modern & Comparative Lens

The concept of a “heavenly archive” or a celestial record of the deeds of the righteous is a powerful one. The Qur’an’s description of this record being in “ʿIlliyyīn” is a particularly beautiful and an evocative one. It does not just describe a place of recording; it describes a place of ultimate honor and exaltation. It is a powerful symbol of the high and the noble station that the righteous hold in the sight of God.

Practical Reflection & Application

This verse should fill our hearts with a deep and a beautiful aspiration. We should strive to be among those whose “record” is placed in “ʿIlliyyīn.” The practical application is to fill the pages of our own “book” with the deeds of the “Abrār“—with justice in our dealings, with sincerity in our worship, and with compassion for the needy. It is a call to a life that is worthy of a high and an honored final record.

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19. Kitāb al-fujjār (كِتَابَ الْفُجَّارِ) – The record of the wicked

Linguistic Root & Etymology

Kitāb is a book or a record. Al-Fujār are the wicked.

The roots are K-T-B (ك-ت-ب) and F-J-R (ف-ج-ر).

• Morphology: This is a genitive construct. `Kitāb` (كِتَاب) is a record. `Al-Fujār` (الْفُجَّار) are the wicked.

This phrase, the “Record of the Wicked,” is described as being in `Sijjīn`, a deep and dark prison. The location of their record is a metaphor for their lowly spiritual state and their inevitable, confined punishment.

Classical Exegesis (Tafsir)

In Surah Al-Mutaffifin (83:7), after the condemnation of the defrauders, the surah makes a definitive statement. “Nay! Indeed, the record of the wicked is in Sijjin.” The commentators explain that the “record” of the wicked—the book in which all of their sins of injustice and denial are inscribed—is kept in the lowest, the narrowest, and the most vile of all places, a prison called “Sijjīn.” This is a sign of their utter humiliation and their contemptible station in the sight of God. Their record is, in a sense, already imprisoned, just as they will be in the Hereafter.

Thematic Context

This connects to the surah’s central theme of the two opposing destinies. The surah is a stark contrast between the fate of the wicked and the fate of the righteous. The concept of the “record” is a central part of this. The theme is one of a perfect and a just correspondence. A life of wicked deeds leads to a “record” that is imprisoned and debased. This stands in direct and powerful contrast to the honored and elevated record of the righteous.

Modern & Comparative Lens

The concept of a “book of deeds” is a central feature of the Abrahamic eschatologies. The Qur’an’s description of the location of this book is a unique and a powerful one. It is a profound metaphor for the state of the wicked. Their very “record,” their life’s story, is in a state of imprisonment. It is a powerful literary and a theological device to convey the sheer and absolute nature of their final disgrace.

Practical Reflection & Application

This verse is a profound and a sobering warning. We must strive to ensure that our own “record” is not among those that are kept in “Sijjīn.” The practical application is to avoid the deeds of the “fujjār“—the injustice, the fraud, and the denial of the Last Day. It is a powerful motivation to live a life of righteousness, so that our own “record” may be among those that are honored and are elevated to the highest of heavens, not imprisoned in the lowest of depths.

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20. Kitābun marqūm (كِتَابٌ مَّرْقُومٌ) – A written record

Linguistic Root & Etymology

Kitāb is a book or a record. Marqūm (root: R-Q-M (ر-ق-م)) is a passive participle meaning that which has been written, inscribed, or numbered.

The Arabic root for `marqūm` is ر-ق-م.

• Morphology: `Kitābun` (كِتَاب) is a book. `Marqūm` (مَرْقُوم) is a passive participle.
• Extended Semantic Range: `Raqama` means to write, inscribe, or number. `Raqam` is a number. A `kitābun marqūm` is a clearly inscribed and numerated register, leaving no ambiguity.
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The phrase appears twice in this surah. The root appears 4 times.

Both the record of the wicked (`Sijjīn`) and the record of the righteous (`ʿIlliyyīn`) are described as a `kitābun marqūm`. This emphasizes that both records are clear, detailed, and permanently inscribed. The judgment is based on an undeniable, written account of one’s life.

Classical Exegesis (Tafsir)

This phrase is used twice in Surah Al-Mutaffifin, to describe both the record of the wicked in Sijjīn (83:9) and the record of the righteous in ʿIlliyyīn (83:20). The commentators explain that in both cases, the phrase emphasizes that the record of our deeds is a real, a permanent, and a clearly “written” one. It is not a vague memory or an abstract concept. It is a detailed and an inscribed “book” that is a definitive and an unchangeable record of our lives. Its being “written” is a sign of its finality and its authority.

Thematic Context

This connects to the surah’s central theme of the absolute and the inescapable reality of the final accounting. The surah is a sustained argument against those who deny this. The theme is that the final judgment will be based on a clear, a documented, and a “written” evidence. The concept of the “kitābun marqūm” is the ultimate refutation of the heedlessness of those who think that their deeds will be forgotten.

Modern & Comparative Lens

The concept of a “written record” as the basis for a final judgment is a powerful and a universal one. It is the foundation of all systems of law and justice. The Qur’an applies this principle at a cosmic level. In a modern, digital age, where our entire lives are being turned into a permanent, “written” digital record, this ancient concept has a new and a powerful resonance.

Practical Reflection & Application

This verse is a profound and a sobering reminder that we are, at this very moment, authoring the “written record” that will be our primary evidence on the Day of Judgment. The practical application is to be mindful of the content that we are “writing” in our own personal book. We should strive to fill its pages with the deeds of faith and righteousness that we will be happy to see presented on that Day.

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21. Maḥjūbūn (لَمَحْجُوبُونَ) – Veiled

Linguistic Root & Etymology

The root is Ḥ-J-B (ح-ج-ب), which means to veil or to cover. Maḥjūbūn are those who are veiled or curtained off.

The Arabic root is ح-ج-ب.

• Morphology: `Maḥjūbūn` (مَحْجُوبُون) is the plural passive participle.
• Extended Semantic Range: A `ḥijāb` is a veil, curtain, or barrier. To be `maḥjūb` is to be blocked or screened off from something.
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The word appears once here. The root appears 8 times.

This is the ultimate spiritual punishment for the wicked. On the Day of Judgment, they will be `la-maḥjūbūn` (“surely veiled”) from their Lord. The rust (`rān`) that covered their hearts in this life will manifest as an eternal `ḥijāb` (veil) in the next, preventing them from the beatific vision of God, which is the greatest bliss for the believers.

Classical Exegesis (Tafsir)

In Surah Al-Mutaffifin (83:15), this is the description of the ultimate and most painful of all punishments for the wicked. “Nay! Indeed, from their Lord, that Day, they will be veiled.” The commentators explain that this is the ultimate spiritual torment, a punishment that is even greater than the physical pain of the Fire. To be “veiled” from their Lord means to be completely and eternally cut off from His mercy, His pleasure, and the ultimate bliss of seeing Him. This is the direct and fitting consequence of the “rust” that had “veiled” their own hearts from the truth in this life.

Thematic Context

This connects to the theme of the surah as a contrast between the two final destinies. This verse is the ultimate description of the state of loss of the “fujjār.” The theme is a profound and a spiritual one. The ultimate punishment is not just a physical one; it is a relational one. It is the eternal and the painful separation from the source of all goodness and all beauty. This is the direct and the terrible counterpart to the state of the “muqarrabūn,” the ones who are “brought near” to their Lord.

Modern & Comparative Lens

The concept of being “veiled” from the divine presence is a central theme in all mystical traditions. It is the ultimate state of spiritual alienation. This verse is one of the most powerful and chilling Qur’anic expressions of this. It is also a key proof-text in Islamic theology for the reality of the beatific vision for the believers, for if the disbelievers are “veiled,” it implies that the believers will *not* be veiled and will be granted the honor of seeing their Lord.

Practical Reflection & Application

This verse should fill our hearts with a profound and a healthy fear of being “veiled” from our Lord. The practical application is to work on removing the “veils” of sin and heedlessness from our own hearts in this life. We should polish our hearts with the remembrance of God and with sincere repentance, so that they may be clear and ready to receive the light of the divine presence. We should constantly pray that we are not among those who will be “veiled” on that Day.

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22. Mizājuhu min tasnīm (وَمِزَاجُهُ مِن تَسْنِيمٍ) – And its mixture is of Tasnim

Linguistic Root & Etymology

Mizājuhu is “its mixture.” Tasnīm (root: S-N-M (س-ن-م)) is a proper name for the highest and most noble of all the springs of Paradise. The root means to be high or exalted.

The root for `mizājuhu` is M-Z-J (م-ز-ج) and for `tasnīm` is س-ن-م.

• Morphology: `Mizāj` (مِزَاج) is a mixture. `Tasnīm` (تَسْنِيم) is a proper name on an intensive verbal noun pattern.
• Extended Semantic Range: `S-N-M` signifies loftiness, like the `sanām` (hump) of a camel. `Tasnīm` is a spring that flows down from the highest point in Paradise.

The wine of the righteous (`abrār`) has a `mizāj` (mixture) from `Tasnīm`, the loftiest spring. This implies a hierarchy of reward: the `abrār` enjoy a drink mixed with it, while the `muqarrabūn` (those brought near) drink directly from its source.

Classical Exegesis (Tafsir)

In the description of the wine of the righteous in Surah Al-Mutaffifin (83:27), after mentioning that its seal is musk, the surah adds, “And its mixture is of Tasnim.” The commentators explain that “Tasnīm” is the name of the highest and most honored of all the springs in Paradise. While the righteous in general (the Abrār) will drink a wine that is “mixed” with the water of this spring, the verse that follows clarifies that the highest of the elite, the “brought-near” (al-muqarrabūn), will drink directly and purely from the source of this spring itself. It is a sign of their especially high and honored station.

Thematic Context

This connects to the theme of the graded and the hierarchical nature of the rewards of Paradise. The surah has presented the “Abrār” as the righteous. This verse, and the one that follows, makes a subtle and a beautiful distinction within this group. The theme is a powerful motivation to not just be content with righteousness, but to strive for the highest possible station of being “brought near.” The “Muqarrabūn” are the ultimate role models for the spiritual competitor.

Modern & Comparative Lens

The concept of a “highest spring” or a “fountain of life” is a powerful and a universal archetype of the ultimate source of spiritual nourishment. The Qur’anic name “Tasnīm” is a particularly beautiful and an evocative one. Its name, which suggests “loftiness,” is a perfect reflection of its status. The idea of the righteous drinking a “mixture” from it while the elite drink directly from it is a beautiful and a sophisticated metaphor for the different levels of spiritual experience and proximity to God.

Practical Reflection & Application

This verse should inspire in us the highest of spiritual aspirations. We should not just aim to enter Paradise; we should aim to drink from “Tasnīm.” The practical application is to be a “competitor” in the race for righteousness. We should strive for the highest levels of piety, sincerity, and service, with the beautiful and the ambitious hope that we may not just be among the righteous, but among the elite who are “brought near” and who will drink from the highest of all the springs of Paradise.

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23. Muʿtadin athīm (مُعْتَدٍ أَثِيمٍ) – A transgressor, a sinner

Linguistic Root & Etymology

Muʿtad is a transgressor. Athīm is a sinner.

The root for `muʿtad` is ʿ-D-W (ع-د-و) and for `athīm` is ʾ-TH-M (أ-ث-م).

• Morphology: `Muʿtad` (مُعْتَد) is a Form VIII active participle. `Athīm` (أَثِيم) is an intensive adjective on the `faʿīl` pattern.

This pair of adjectives describes the one who denies the Day of Judgment. He is a `muʿtad` (one who transgresses all limits) and an `athīm` (one who is deeply engrossed in sin). The denial of the Hereafter is what enables this sinful character.

Classical Exegesis (Tafsir)

In Surah Al-Mutaffifin (83:12), the one who denies the Day of Judgment is described as “every transgressor, a sinner.” The commentators explain that the two qualities are linked. A person becomes a “transgressor” (muʿtad) and a habitual “sinner” (athīm) precisely because he does not believe in a day of final accountability. His denial of the Hereafter is what removes the moral and the spiritual restraint from his life, allowing him to become a person whose very character is defined by sin. His actions are a direct fruit of his creed.

Thematic Context

This connects to the surah’s central theme of the link between the denial of the Day of Judgment and a life of injustice and corruption. The surah began with the specific sin of economic fraud. It now provides the general, underlying diagnosis. The theme is that the root of all transgression and sin is this one, single, foundational error: the denial of the Hereafter. The surah is a powerful argument that a true and a lasting ethical life must be built on the foundation of a firm and a certain belief in the final accounting.

Modern & Comparative Lens

The concept that “if there is no God, then everything is permitted” is a central theme in existentialist philosophy. This verse is a powerful and an ancient Qur’anic statement of this very idea. It asserts that a loss of belief in a final judgment will inevitably lead to a breakdown of the moral order. It is a profound statement on the necessary connection between eschatology and ethics.

Practical Reflection & Application

This verse is a profound reminder of the practical and the moral importance of our belief in the Last Day. The practical application is to constantly strengthen our own conviction in the Hereafter. This belief is not just an abstract, theological concept; it is the ultimate shield that protects us from becoming a “transgressor, a sinner.” It is the foundation of our entire moral and ethical life.

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24. Al-Muqarrabūn (الْمُقَرَّبُون) – The Brought Near

Linguistic Root & Etymology

The root is Q-R-B (ق-ر-ب), meaning to be near. Al-Muqarrabūn is a passive participle, meaning “those who have been made to draw near” or “the ones brought near.”

The Arabic root is ق-ر-ب.

• Morphology: `Al-Muqarrabūn` (الْمُقَرَّبُون) is the plural of the passive participle of the Form II verb `qarraba` (to bring near).
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The word appears twice here. The root is very common (nearly 100 times).

`Al-Muqarrabūn` are the highest rank of souls. In this surah, they are identified as the angels who witness the record of the righteous, and as the elite of Paradise who drink directly from the spring of Tasnim. To be “brought near” to God is their defining characteristic and ultimate reward.

Classical Exegesis (Tafsir)

In Surah Al-Mutaffifin (83:21, 28), this is the title given to the highest and most elite of the righteous. Their record is “witnessed by the ones brought near.” And they are the ones who will “drink directly” from the highest spring of Paradise, Tasnim. The commentators explain that the “Muqarrabūn” are the elite of the righteous, the highest rank of the saints. They are the prophets, the truthful, and the martyrs. Their reward is to be the “nearest” to God in the Hereafter, enjoying a special station of intimacy and honor.

Thematic Context

This connects to the theme of the graded nature of the rewards of Paradise. The surah has presented the “Abrār” as the righteous in general. This verse makes a subtle and a beautiful distinction within this group. The theme is a powerful motivation to not just be content with righteousness, but to strive for the highest possible station of being “brought near.” The “Muqarrabūn” are the ultimate role models for the spiritual competitor.

Modern & Comparative Lens

The concept of an “inner circle” or a spiritual elite is a feature of many religious traditions. The Qur’anic concept of the Muqarrabūn is notable in that this station is not based on lineage or on clerical rank. It is based on being “foremost” in faith and righteous deeds, a station that is, in principle, open for all to strive for. It is a meritocracy of piety.

Practical Reflection & Application

This verse should inspire in us the highest of spiritual aspirations. We should not be content with the minimum required for salvation. The practical application is to strive to be “foremost” in all that is good. We should be among the first to pray, the first to give charity, the first to forgive, and the first to stand for justice. It is a call to a life of spiritual excellence, with the hope of being among “those brought near” to our Lord.

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25. Al-Muṭaffifīn (الْمُطَفِّفِين) – The Defrauders

Linguistic Root & Etymology

The root is Ṭ-F-F (ط-ف-ف), which means to be small or deficient. The verb ṭaffafa means to give a deficient or a slightly less measure. Al-Muṭaffifīn are those who are habitually engaged in this form of cheating.

The Arabic root is ط-ف-ف.

• Morphology: `Al-Muṭaffifīn` (الْمُطَفِّفِين) is the plural active participle of the Form II verb `ṭaffafa`.
• Extended Semantic Range: A `ṭafīf` thing is something slight or trivial. The `muṭaffif` is one who cheats by a “slight” amount, thinking it is insignificant, but its accumulation is a major sin.
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The word appears once here and gives the surah its name.

The surah opens with a `wayl` (woe) upon this specific category of sinners. The `Muṭaffifīn` are defined by their hypocrisy in trade: they demand their full due when buying but deliberately give less when selling. This specific economic crime is presented as the entry point to understanding the mindset of those who deny the Day of Judgment.

Classical Exegesis (Tafsir)

This is the first word of the surah and its namesake. “Woe to the defrauders.” The commentators explain that the surah was revealed in Medina to address the corrupt business practices that were prevalent in its markets. The “defrauders” are those who have a double standard in their dealings: when they are buying, they demand their full measure, but when they are selling, they deliberately give less than what is due. The surah opens with a powerful and a direct condemnation of this specific and widespread economic sin.

Thematic Context

This is the central theme of the opening of the surah. The surah is a powerful and a direct statement on the importance of economic justice in Islam. The theme is that the foundation of a righteous society is integrity in its marketplaces. The sin of the “defrauders” is presented not as a minor social failing, but as a grave spiritual disease that is a direct result of their denial of the Day of Judgment. The surah makes a powerful and a direct link between economic injustice and creedal disbelief.

Modern & Comparative Lens

The prohibition of “defrauding” is a universal ethical principle. The Qur’an’s condemnation of the “muṭaffifīn” is a comprehensive one. In a modern context, it can be extended to all forms of fraud and exploitation in business and commerce: from false advertising to the exploitation of labor. The surah is a powerful and a timeless charter for ethical business practices.

Practical Reflection & Application

This verse is a direct and a solemn warning. The practical application is to be scrupulously honest and just in all of our financial and social dealings. We must be extremely vigilant that we are not, even in small ways, among the “defrauders.” We should be people who are known for their integrity, who give people their full due, and who are fair in all of their transactions. This is a fundamental and a non-negotiable part of a sincere faith.

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26. Al-Mutanāfisūn (الْمُتَنَافِسُونَ) – The competitors

Linguistic Root & Etymology

The root is N-F-S (ن-ف-س), which means to breathe. The verb yatanāfasa (Form VI) means to compete or to vie with one another, as if in a race where the competitors are breathing heavily. Al-Mutanāfisūn are the competitors.

The Arabic root is ن-ف-س.

• Morphology: `Al-mutanāfisūn` (الْمُتَنَافِسُون) is the active participle of the Form VI verb `tanāfasa`.
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The word appears once here. The root is very common (nearly 300 times).

This is a divine call to action. After describing the reward of Paradise, the verse declares: for this, let `al-mutanāfisūn` (the competitors) compete. It channels the natural human drive for competition toward a noble, spiritual goal.

Classical Exegesis (Tafsir)

In Surah Al-Mutaffifin (83:26), after the magnificent and appealing description of the pure, sealed wine of Paradise, this is the powerful and the motivating command that is given. “So for this let the competitors compete.” The commentators explain that this is a divine call to action. God has just described a magnificent and a beautiful prize. He is now calling upon all of the “competitors”—all of humanity—to enter the race and to “compete” for this ultimate reward. It is a call to a noble and a spiritual form of competition.

Thematic Context

This connects to the surah’s theme of the ultimate and the true transaction. The surah has condemned the “defrauders” for their petty and their unjust competition for the fleeting profits of this world. This verse provides the positive and the beautiful counterpart. The theme is a call to redirect our competitive human energies. We should not be competing for the scraps of this world; we should be “competing” for the magnificent and the eternal prize of the Hereafter.

Modern & Comparative Lens

The concept of “competition” is often seen in a negative light. This verse is a powerful and a beautiful re-framing of this. It suggests that the competitive spirit is a part of our nature, but it must be channeled towards a noble and a worthy goal. The Islamic worldview is not one of a passive and a quietist spirituality; it is a call to an active, an energetic, and a “competitive” striving for goodness (fastabiqū al-khayrāt).

Practical Reflection & Application

This verse is a direct and a powerful call to every believer. It should awaken in us a spirit of noble and a healthy “competition” in our good deeds. The practical application is to be a “competitor” in the field of righteousness. We should look to the good deeds of our brothers and sisters not with envy, but with a spirit of motivation, and we should “compete” with them in our prayers, in our charity, and in our good character. It is a call to be a spiritual athlete, with our eyes fixed on the ultimate prize.

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27. Naʿīm (نَعِيم) – Bliss

Linguistic Root & Etymology

The root is N-ʿ-M (ن-ع-م), which relates to ease, pleasure, and bounty. Naʿīm is a noun signifying bliss, delight, or a state of felicity.

The Arabic root is ن-ع-م.

• Morphology: `Naʿīm` (نَعِيم) is a noun.
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The word appears twice here. The root is very common (over 120 times).

`Naʿīm` is the state of the `abrār` (righteous) in Paradise. It is a comprehensive term for the perfect ease, joy, and blessedness they will experience, culminating in the “radiance of bliss” (`naḍrata-n-naʿīm`) visible on their faces.

Classical Exegesis (Tafsir)

In Surah Al-Mutaffifin (83:22), this is the summary description of the state of the righteous. “Indeed, the righteous will be in bliss.” The commentators explain that “bliss” is a comprehensive term for the state of the people of Paradise. It includes the physical pleasures of the gardens, but it is not limited to them. It is a state of perfect and all-encompassing well-being—a state of peace, of joy, of honor, and of the ultimate “bliss” of being in the good pleasure of God. It is the ultimate and the most complete of all possible successes.

Thematic Context

This is the central description of the reward of the righteous in the surah. It stands in stark and direct contrast to the punishment of the wicked, who will be in a “Hellfire.” The theme is the binary outcome of the Day of Judgment. The surah paints a vivid picture of these two final realities in order to motivate the listener to choose the path that leads to the “bliss.”

Modern & Comparative Lens

The concept of “bliss” or “felicity” as the ultimate goal of human existence is a central theme in many philosophical and religious traditions. The Qur’anic term “naʿīm” is a particularly rich and a holistic one. It is not just a spiritual or a physical state, but a complete state of being where all the dimensions of the human person are in a state of perfect and eternal flourishing.

Practical Reflection & Application

This verse should fill our hearts with a deep yearning for Paradise. The practical application is to strive to be among the “righteous” (al-abrār) who are the designated inhabitants of this “bliss.” We do this by living a life of piety, justice, and good character, with the hope that, by God’s mercy, we will be granted entry into this state of eternal “bliss.”

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28. Naḍrata al-naʿīm (نَضْرَةَ النَّعِيمِ) – The radiance of bliss

Linguistic Root & Etymology

Naḍrah is radiance or a shining beauty. Al-Naʿīm is the bliss. The phrase means “the radiance of bliss.”

The root for `naḍrah` is N-Ḍ-R (ن-ض-ر) and for `naʿīm` is N-ʿ-M (ن-ع-م).

• Morphology: This is a genitive construct. `Naḍrah` (نَضْرَة) is radiance. `An-Naʿīm` (النَّعِيم) is bliss.

This phrase describes the visible sign of the righteous in Paradise. Their inner state of `naʿīm` (bliss) will be manifest on their faces as `naḍrah`—a shining radiance of pure joy and contentment.

Classical Exegesis (Tafsir)

In Surah Al-Mutaffifin (83:24), this is the description of the faces of the righteous in Paradise. “You will recognize in their faces the radiance of bliss.” The commentators explain that this is the outward and visible sign of their inner state of happiness. The immense joy and the perfect contentment that they feel in their hearts will be so powerful that it will physically manifest itself as a “radiance” and a shining beauty upon their faces. Their faces will be a perfect mirror of the “bliss” of their souls. It is the ultimate glow of a contented heart.

Thematic Context

This connects to the surah’s theme of the detailed and the sensory nature of the reward in Paradise. The surah is a call to compete for this reward, and these specific and beautiful details are designed to make it more appealing and more tangible. The theme is one of a perfect correspondence between the inner and the outer state. The inner bliss of the soul is directly translated into the outer radiance of the face. It is a state of perfect and holistic beauty.

Modern & Comparative Lens

The idea that the face is the “mirror of the soul” and that a state of inner joy can produce an outer “radiance” is a universal one. This verse is a powerful eschatological expression of this. It is a vision of a heaven where the inner joy of the soul is so profound that it is physically manifested as a radiant and a shining light upon the face.

Practical Reflection & Application

This verse should fill our hearts with a deep and a beautiful aspiration. We should strive to be among those whose faces will have the “radiance of bliss” on that Day. The practical application is to cultivate the inner state of faith, hope, and sincerity that is the source of that radiant light. By turning our hearts towards our Lord in this life and by filling them with the joy of His remembrance, we hope to be among those whose faces will shine with the joy of His presence in the next.

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29. Rāna (رَانَ) – It has covered

Linguistic Root & Etymology

The root is R-Y-N (ر-ي-ن). The verb rāna means to cover, to rust, or to stain. It describes a covering that is a result of an accumulation of rust or filth.

The Arabic root is ر-ي-ن.

• Morphology: `Rāna` (رَانَ) is a perfect tense verb.
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The word is a *hapax legomenon*, appearing only once in the Qur’an, in this verse.

This unique verb provides a powerful diagnosis for the cause of disbelief. `Kallā, bal rāna ʿalā qulūbihim…`—”Nay! Rather, what they used to earn has rusted over their hearts.” The `rān` is a stain or rust that accumulates from persistent sinning (`mā kānū yaksibūn`). This spiritual rust covers the heart, making it blind to the truth.

Classical Exegesis (Tafsir)

In Surah Al-Mutaffifin (83:14), after the denier dismisses the Qur’an as “fables,” the surah gives the divine diagnosis of his heart. “Nay! But on their hearts is the stain (rān) of what they used to earn.” The commentators explain that this is a powerful and a terrifying image. Their constant and persistent earning of sins has created a “rust” or a “stain” that has gradually covered their hearts. This covering is what prevents them from seeing the truth of the Qur’an and what causes them to perceive it as mere fables. Their intellectual blindness is a direct result of their own moral corruption.

Thematic Context

This connects to the surah’s theme of the link between action and perception. The surah is a sustained argument that a life of injustice and sin will inevitably corrupt the heart and will make it blind to the truth. The theme is one of a profound spiritual and a psychological causality. The “rust” on the heart is not an arbitrary punishment; it is the natural and the direct consequence of a life of earning sin. It is the spiritual equivalent of plaque building up in an artery.

Modern & Comparative Lens

This is a powerful statement on the relationship between ethics and epistemology. It suggests that a person’s moral state has a direct impact on their ability to perceive the truth. This is a timeless insight into the nature of the human heart. A heart that has become “rusted” with the constant pursuit of sin will lose its sensitivity and its ability to reflect the light of the truth. It is a powerful metaphor for a seared conscience.

Practical Reflection & Application

This verse is a profound and a direct warning. The practical application is to be constantly engaged in the polishing of our own hearts. We must be quick to repent from our sins, lest they begin to accumulate and to form a “rust” upon our hearts. The remembrance of God, the recitation of the Qur’an, and the seeking of forgiveness are the spiritual “polish” that can remove this rust and can keep our hearts clear and receptive to the truth.

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30. Raḥīqin makhtūm (رَحِيقٍ مَّخْتُومٍ) – A sealed, pure wine

Linguistic Root & Etymology

Raḥīq is a pure, choice, and unadulterated wine. Makhtūm (root: KH-T-M (خ-ت-م)) is a passive participle meaning that which has been sealed.

The root for `raḥīq` is R-Ḥ-Q (ر-ح-ق) and for `makhtūm` is خ-ت-م.

• Morphology: `Raḥīq` (رَحِيق) is a noun. `Makhtūm` (مَخْتُوم) is a passive participle.
• Extended Semantic Range: `Raḥīq` means the best and purest of something. `Khatama` means to seal. A `khātam` is a seal ring.

This describes the drink of the `abrār`. It is `raḥīq` (pure and choice) and `makhtūm` (sealed), indicating its preciousness, purity, and that it has been preserved exclusively for them.

Classical Exegesis (Tafsir)

In the description of the blessings of Paradise in Surah Al-Mutaffifin (83:25), the surah states, “They will be given to drink of a pure wine, sealed.” The commentators explain that this is a description of the exquisite and the honored nature of the wine of Paradise. It is “pure,” free from all the impurities and the intoxicating harms of the wine of this world. And it is “sealed,” which is a sign of its preciousness, its purity, and the fact that it has been specially preserved for its honored recipient. It is a drink of the highest possible quality and honor.

Thematic Context

This connects to the surah’s theme of the rich, sensory, and detailed nature of the reward for the righteous. The surah is a call to compete for this reward, and these specific and beautiful details are designed to make it more appealing and more tangible. The “sealed pure wine” is a powerful and an evocative image that appeals to the sense of taste and the love of beauty. The theme is that every single aspect of the experience of Paradise is at the highest possible level of perfection.

Modern & Comparative Lens

The imagery of a “sealed” and a special vintage of wine is a universal symbol of luxury, exclusivity, and high value. The Qur’an uses this familiar and powerful symbol to convey the honor and the unique quality of the drink that awaits the righteous. It is a literary and a theological device to convey a state of the highest and most exquisite of all possible pleasures.

Practical Reflection & Application

This verse should fill our hearts with a deep yearning for the beautiful and pure pleasures of Paradise. The practical application is to abstain from the impure and the intoxicating drinks of this world, with the joyful and the certain hope of being granted the “sealed, pure wine” of the next. It is a call to a life of purity, with our eyes fixed on the ultimate and most perfect of all rewards.

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31. Sijjīn (سِجِّين) – Sijjin

Linguistic Root & Etymology

The root is S-J-N (с-ж-н), which means to imprison. Sijjīn is an intensive form, signifying a deep, narrow, and permanent prison.

The Arabic root is س-ج-ن.

• Morphology: `Sijjīn` (سِجِّين) is an intensive noun on the `fiʿʿīl` pattern, from the root verb `sajana` (to imprison).
• Extended Semantic Range: `Sijn` is a prison. `Sijjīn` denotes the most intense, lowest, and most inescapable form of prison.
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The word appears twice here. The root appears 10 times.

`Sijjīn` is the location of the record of the wicked (`al-fujjār`). The name itself, derived from “prison,” indicates the nature of their record and their destiny. Their book of deeds is kept in a lowly, confined, and humiliating place, a precursor to their own imprisonment in Hell.

Classical Exegesis (Tafsir)

In Surah Al-Mutaffifin (83:7-8), this is the name of the place where the record of the wicked is kept. “Nay! Indeed, the record of the wicked is in Sijjin. And what can make you know what is Sijjin?” The commentators explain that “Sijjīn” is the lowest and most vile of all places, located in the very depths of the earth, beneath the seventh earth. It is a place of confinement and humiliation. The fact that the “record” of the wicked is kept in this “prison” is a sign of their low and contemptible status in the sight of God, and it is a foretaste of the ultimate “imprisonment” of their souls in the Hellfire.

Thematic Context

This connects to the surah’s central theme of the two opposing destinies. The surah is a stark contrast between the fate of the wicked and the fate of the righteous. The concept of “Sijjīn” is the ultimate symbol of the debased and the imprisoned destiny of the “fujjār.” The theme is one of a perfect and a just correspondence. A life of sin and injustice (which is a “prison” for the soul) leads to a record that is kept in an eternal “prison.”

Modern & Comparative Lens

The concept of a “hellish prison” or an underworld where the records of the wicked are kept is a powerful eschatological image. The Qur’anic name “Sijjīn” is a particularly powerful and an evocative one. With its connotations of a “prison,” it frames the state of the damned not just as one of pain, but as one of a complete and an eternal loss of freedom. It is a profound metaphor for the state of the soul that has become a “prisoner” of its own evil deeds.

Practical Reflection & Application

This verse is a profound and a sobering warning. We must strive to ensure that our own “record” is not among those that are kept in “Sijjīn.” The practical application is to avoid the deeds of the “fujjār“—the injustice, the fraud, and the denial of the Last Day. It is a powerful motivation to live a life of righteousness, so that our own “record” may be among those that are honored and are elevated to the highest of heavens, not imprisoned in the lowest of depths.

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32. Tasnīm (تَسْنِيم) – Tasnim

Linguistic Root & Etymology

The root is S-N-M (س-ن-م), which means to be high or exalted. Tasnīm is a proper name for the highest and most noble of all the springs of Paradise.

The Arabic root is س-ن-م.

• Morphology: `Tasnīm` (تَسْنِيم) is a verbal noun on an intensive pattern, used as a proper name.
• Extended Semantic Range: The root gives us `sanām`, the hump of a camel, its highest point. `Tasnīm` thus signifies height and loftiness.
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The word appears once here.

`Tasnīm` is the spring from which the `muqarrabūn` (those brought nearest to God) drink directly. The `abrār` (righteous) have their drink mixed with it, indicating a hierarchy of spiritual rank and reward even within Paradise.

Classical Exegesis (Tafsir)

In the description of the wine of the righteous in Surah Al-Mutaffifin (83:27), after mentioning that its seal is musk, the surah adds, “And its mixture is of Tasnim.” The commentators explain that “Tasnīm” is the name of the highest and most honored of all the springs in Paradise. While the righteous in general (the Abrār) will drink a wine that is “mixed” with the water of this spring, the verse that follows clarifies that the highest of the elite, the “brought-near” (al-muqarrabūn), will drink directly and purely from the source of this spring itself. It is a sign of their especially high and honored station.

Thematic Context

This connects to the theme of the graded and the hierarchical nature of the rewards of Paradise. The surah has presented the “Abrār” as the righteous. This verse, and the one that follows, makes a subtle and a beautiful distinction within this group. The theme is a powerful motivation to not just be content with righteousness, but to strive for the highest possible station of being “brought near.” The “Muqarrabūn” are the ultimate role models for the spiritual competitor.

Modern & Comparative Lens

The concept of a “highest spring” or a “fountain of life” is a powerful and a universal archetype of the ultimate source of spiritual nourishment. The Qur’anic name “Tasnīm” is a particularly beautiful and an evocative one. Its name, which suggests “loftiness,” is a perfect reflection of its status. The idea of the righteous drinking a “mixture” from it while the elite drink directly from it is a beautiful and a sophisticated metaphor for the different levels of spiritual experience and proximity to God.

Practical Reflection & Application

This verse should inspire in us the highest of spiritual aspirations. We should not just aim to enter Paradise; we should aim to drink from “Tasnīm.” The practical application is to be a “competitor” in the race for righteousness. We should strive for the highest levels of piety, sincerity, and service, with the beautiful and the ambitious hope that we may not just be among the righteous, but among the elite who are “brought near” and who will drink from the highest of all the springs of Paradise.

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33. Thūwwiba al-kuffār (ثُوِّبَ الْكُفَّارُ) – The disbelievers have been rewarded

Linguistic Root & Etymology

The root is TH-W-B (ث-و-ب), which means to reward. The passive verb thūwwiba means “have they been rewarded?”

The root for `thūwwiba` is ث-و-ب and for `al-kuffār` is K-F-R (ك-ف-ر).

• Morphology: `Thūwwiba` (ثُوِّبَ) is a Form II passive verb.
• Extended Semantic Range: The root `thāba` means to return. `Thawāb` is a reward, which is what “returns” to a person as a consequence of their actions.

This final question is dripping with irony. `Hal thūwwiba al-kuffār`—”Have the disbelievers been *rewarded* for what they used to do?” The “reward” (`thawāb`) for their mockery is their humiliation in Hell. The verse uses the language of reward to signify a just and fitting recompense for evil.

Classical Exegesis (Tafsir)

This is the final, powerful, and ironic question that concludes the surah (83:36). After describing how the believers will be laughing at the disbelievers, the question is posed, “Have the disbelievers been rewarded for what they used to do?” The commentators explain that this is a question of profound and mocking irony. The “reward” of the disbelievers is the punishment of the Hellfire. The verse is a final statement of the perfect and the just recompense of God. The laughter and the mockery of the disbelievers in this world has been “rewarded” with the laughter of the believers and the punishment of the Fire in the next. It is the ultimate “just deserts.”

Thematic Context

This is the final and the culminating statement of the surah’s central theme of the great reversal of the Hereafter. The surah has presented a detailed picture of the injustice of this world, and it now presents the final and the perfect justice of the next. The theme is one of a perfect and an ironic retribution. The final “reward” for the disbelievers is the very consequence of their own actions. The surah ends with this powerful and a final statement of the closing of all accounts.

Modern & Comparative Lens

The use of irony is a powerful rhetorical device. This final question is a masterstroke of eschatological irony. It is a profound literary and a theological device that serves to heighten the sense of the perfect and the almost mathematical justice of the final outcome. It is a powerful statement on the moral law of cause and effect, where every action receives its perfectly fitting “reward.”

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to live our lives in a way that the “reward” we receive on the Day of Judgment is the beautiful reward of Paradise, not the terrible “reward” of the Fire. It is a call to be mindful of our actions, knowing that every single deed is a cause that will have a perfectly fitting and an eternal effect.

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34. Al-Muṭaffifīn (الْمُطَفِّفِين) – The Defrauders

Linguistic Root & Etymology

The root is Ṭ-F-F (ط-ف-ف), which means to be small or deficient. The verb ṭaffafa means to give a deficient or a slightly less measure. Al-Muṭaffifīn are those who are habitually engaged in this form of cheating.

The Arabic root is ط-ف-ف.

• Morphology: `Al-Muṭaffifīn` (الْمُطَفِّفِين) is the plural active participle of the Form II verb `ṭaffafa`.
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The word appears once here and gives the surah its name.

The surah opens with a `wayl` (woe) upon this specific category of sinners. The `Muṭaffifīn` are defined by their hypocrisy in trade.

Classical Exegesis (Tafsir)

This is the first word of the surah and its namesake. “Woe to the defrauders.” The commentators explain that the surah was revealed in Medina to address the corrupt business practices that were prevalent in its markets. The “defrauders” are those who have a double standard in their dealings: when they are buying, they demand their full measure, but when they are selling, they deliberately give less than what is due. The surah opens with a powerful and a direct condemnation of this specific and widespread economic sin.

Thematic Context

This is the central theme of the opening of the surah. The surah is a powerful and a direct statement on the importance of economic justice in Islam. The theme is that the foundation of a righteous society is integrity in its marketplaces. The sin of the “defrauders” is presented not as a minor social failing, but as a grave spiritual disease that is a direct result of their denial of the Day of Judgment. The surah makes a powerful and a direct link between economic injustice and creedal disbelief.

Modern & Comparative Lens

The prohibition of “defrauding” is a universal ethical principle. The Qur’an’s condemnation of the “muṭaffifīn” is a comprehensive one. In a modern context, it can be extended to all forms of fraud and exploitation in business and commerce: from false advertising to the exploitation of labor. The surah is a powerful and a timeless charter for ethical business practices.

Practical Reflection & Application

This verse is a direct and a solemn warning. The practical application is to be scrupulously honest and just in all of our financial and social dealings. We must be extremely vigilant that we are not, even in small ways, among the “defrauders.” We should be people who are known for their integrity, who give people their full due, and who are fair in all of their transactions. This is a fundamental and a non-negotiable part of a sincere faith.

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35. Waylun (وَيْلٌ) – Woe

Linguistic Root & Etymology

Wayl is an Arabic word that is an exclamation of woe, doom, or destruction. It is a declaration of a state of utter ruin and misery.

The root is W-Y-L (و-ي-ل).

• Morphology: `Wayl` (وَيْل) is a noun used as an interjection of doom.
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The word appears once here. The term is used over 40 times in the Qur’an.

The surah opens with this powerful curse: `Waylun li-l-muṭaffifīn` (“Woe to the defrauders!”). It immediately establishes the gravity of the sin and the certainty of its punishment.

Classical Exegesis (Tafsir)

Surah Al-Mutaffifin opens with this powerful and a direct declaration (83:1). “Woe to the defrauders.” The commentators explain that this is a divine curse and a statement of the inevitable and terrible fate that awaits those who cheat in their business dealings. The surah does not begin with a gentle admonition, but with this immediate and a powerful pronouncement of their certain doom. This is to highlight the immense gravity of this sin in the sight of God.

Thematic Context

This connects to the theme of the surah as a powerful warning against the consequences of injustice. The surah is a detailed exposition of the reasons for this “woe.” The “woe” is a result of their fraudulent actions, which are a result of their denial of the Day of Judgment. The theme is one of a clear and an unsparing condemnation of a sin that corrupts both the economic and the spiritual life of a society.

Modern & Comparative Lens

The exclamation “Woe!” is a classic prophetic utterance, a feature of the speech of the prophets in the biblical tradition as well. It is not just a statement of fact, but a passionate cry of condemnation and a warning of impending disaster. It is a rhetorical device designed to shock the listener out of their complacency and to convey the full gravity of the situation.

Practical Reflection & Application

This verse is a solemn reminder of the terrible consequences of injustice in our dealings. The practical application is to be grateful that we are not among those to whom “woe” has been promised. We should allow this verse to cultivate in us a healthy fear of the consequences of all forms of fraud, and a sincere desire to be among those who are known for their honesty and their integrity.

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36. Yaḍḥakūn (يَضْحَكُونَ) – They laugh

Linguistic Root & Etymology

The root is Ḍ-Ḥ-K (ض-ح-ك). The verb yaḍḥakūn means “they laugh.”

The Arabic root is ض-ح-ك.

• Morphology: `Yaḍḥakūn` (يَضْحَكُون) is a plural imperfect verb.
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The verb appears twice here. The root appears 10 times.

This verb is central to the “great reversal” theme. In this world, the criminals `kānū…yaḍḥakūn` (“used to laugh”) at the believers. In the Hereafter, the believers `ʿalā-l-arā’iki yanẓurūn…yaḍḥakūn` (“on couches, observing…will be laughing”) at the disbelievers. The laughter of mockery is replaced by the laughter of victory and vindication.

Classical Exegesis (Tafsir)

This verb is used in two powerful and contrasting ways in Surah Al-Mutaffifin. First, the disbelievers “used to laugh at those who believed” (83:29). Second, on the Day of Judgment, “the believers, from the disbelievers, will be laughing” (83:34). The commentators explain that this is the essence of the great reversal of the Hereafter. The arrogant “laughter” of mockery of the disbelievers in this world will be replaced by the joyful “laughter” of victory of the believers in the next. The punishment of the disbelievers will be so complete and their humiliation so profound that it will be a source of joyful and triumphant laughter for the very people they used to ridicule.

Thematic Context

This is the central theme of the final section of the surah. The surah is a promise of a complete and a perfect inversion of the social and the spiritual hierarchies of this world. The theme is one of a perfect and an ironic justice. The laughter of the arrogant is met with the laughter of the vindicated. It is the ultimate and the final “last laugh.” This is a powerful and a profound consolation for the believers who were enduring mockery in Mecca.

Modern & Comparative Lens

The concept of “he who laughs last, laughs best” is a universal one. The Qur’an gives this worldly proverb an ultimate and an eschatological fulfillment. It is a powerful and a timeless narrative of the ultimate triumph of the underdog. It is a promise that the justice of God will be so perfect and so complete that it will be a source of joyful and triumphant “laughter” for the oppressed.

Practical Reflection & Application

This verse is a source of immense strength and patience for any believer who is facing mockery or ridicule for their faith. The practical application is to not be disheartened by the “laughter” of the arrogant. We should respond with the dignified patience of the believers, with the full and certain confidence that a Day is coming when all accounts will be settled and when the final, joyful, and eternal “laughter” will be with those who were steadfast in their faith.

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37. Yastawfūn (يَسْتَوْفُونَ) – They take in full

Linguistic Root & Etymology

The root is W-F-Y (و-ف-ي), which means to fulfill or to be complete. The verb yastawfūn (Form X) means to demand one’s payment or one’s measure in full.

The Arabic root is و-ف-ي.

• Morphology: `Yastawfūn` (يَسْتَوْفُون) is a Form X imperfect verb. Form X (`istafʿala`) implies seeking or demanding an action for oneself.
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The verb appears once here. The root is common (over 60 times).

This verb describes the defrauders’ behavior when they are buyers. They `yastawfūn`—they demand their measure be fulfilled to the utmost, leaving no deficit. This highlights their meticulousness when it comes to their own rights, which contrasts sharply with their carelessness with the rights of others.

Classical Exegesis (Tafsir)

In the opening verses of Surah Al-Mutaffifin (83:2), this is the first of the two actions of the “defrauders.” “Who, when they take a measure from people, take it in full.” The commentators explain that this is a description of their profound selfishness and their injustice. When they are on the receiving end of a transaction, when they are the buyers, they are meticulous and insistent on receiving their full and complete due. They will not accept even the slightest of deficiencies. This is then immediately contrasted with their behavior when they are the givers.

Thematic Context

This is the central theme of the opening of the surah. The surah is a powerful condemnation of economic injustice, and this verse is the first part of the diagnosis of the psychology of the “defrauder.” The theme is one of a profound and a selfish double standard. The “muṭaffif” is the one who has one set of standards for themselves, and a completely different and unjust set of standards for others. This is the root of their crime.

Modern & Comparative Lens

The hypocrisy of “demanding one’s full rights while denying the rights of others” is a timeless and a universal human failing. This verse is a powerful and a precise Qur’anic description of this. It is a profound critique of a purely self-interested and an exploitative mindset. In a modern context, it is a condemnation of all forms of economic exploitation, from the individual to the corporate level.

Practical Reflection & Application

This verse is a powerful mirror for our own dealings. The practical application is to be just and consistent in all of our transactions. We should be as concerned with giving others their full due as we are with receiving our own. It is a call to a life of profound integrity, where we have one single, just standard for all of our interactions. This is the first and most crucial step in avoiding the “woe” that has been promised to the “defrauders.”

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38. Yataghāmazūn (يَتَغَامَزُونَ) – They wink at one another

Linguistic Root & Etymology

The root is GH-M-Z (غ-م-ز), which means to wink or to make a sign with the eye. The reciprocal verb yataghāmazūn means “they wink at one another.”

The Arabic root is غ-م-ز.

• Morphology: `Yataghāmazūn` (يَتَغَامَزُون) is a Form VI imperfect verb, denoting a mutual action.
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The verb is a *hapax legomenon*, appearing only once here.

This unique verb captures a subtle but deeply arrogant act of mockery. The disbelievers `yataghāmazūn`—they exchange winks and derisive glances among themselves as the believers pass by. It is a form of non-verbal, conspiratorial ridicule.

Classical Exegesis (Tafsir)

In the description of the disbelievers’ mockery in Surah Al-Mutaffifin (83:30), the surah states, “And when they passed by them, they would wink at one another.” The commentators explain that this is a depiction of their contemptuous and their arrogant behavior. As the humble and the poor believers would pass by, the arrogant leaders of the Quraysh would not just mock them with their words; they would engage in this non-verbal communication of “winking” at each other, a sign of their shared ridicule and their contempt for the believers. It was an act of social and psychological warfare.

Thematic Context

This connects to the surah’s theme of the great reversal of the Hereafter. The surah is a detailed and a powerful portrait of the social humiliation that the early believers had to endure. The “winking” of the disbelievers is a key part of this portrait. The theme is a profound and a consoling one for the believers: your humiliation is temporary. A Day is coming when the roles will be completely reversed, and you will be the ones who are looking down from your adorned couches and laughing at the plight of those who used to “wink” at you.

Modern & Comparative Lens

The use of non-verbal cues like “winking” to create an in-group and to mock an out-group is a timeless and a universal social behavior. This verse is a powerful and an ancient diagnosis of this. It is a profound insight into the subtle and the non-verbal ways in which arrogance and social contempt are communicated. It is a critique of the “cool kids” mentality in any society.

Practical Reflection & Application

This verse is a source of strength and patience for any believer who is facing social ridicule or exclusion. It is also a powerful warning for ourselves. The practical application is to be extremely careful to not be among those who use their speech or their body language to mock or to belittle others. We should be people of humility and of good character, who build others up, not people who tear them down with our arrogant “winking.”

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39. Yawma yaqūmu al-nāsu (يَوْمَ يَقُومُ النَّاسُ) – A Day when the people will stand

Linguistic Root & Etymology

Yawm is “a Day.” Yaqūmu is “they will stand.” Al-Nās is “the people.”

The roots are Y-W-M (ي-و-م) for `yawm`, Q-W-M (ق-و-م) for `yaqūmu`, and ʾ-N-S (أ-ن-س) for `nās`.

• Morphology: This is a descriptive clause for the “Great Day.” `Yaqūmu` is an imperfect verb.

This phrase defines the “Great Day.” It is the day `yaqūmu-n-nāsu li-Rabbi-l-ʿālamīn` (“the day humanity will stand before the Lord of the worlds”). This image of “standing” for judgment is the ultimate deterrent that the defrauders have forgotten.

Classical Exegesis (Tafsir)

In Surah Al-Mutaffifin (83:6), after the warning to the defrauders, a powerful and a solemn question is posed. “Do they not think that they will be resurrected for a great Day, a Day when the people will stand before the Lord of the worlds?” The commentators explain that this is the ultimate and the final cure for the disease of their injustice. Their cheating in the scales is a direct result of their failure to believe in this great “Day of Standing.” The image of all of humanity “standing” before their Lord for the final judgment is the ultimate and most powerful of all possible deterrents.

Thematic Context

This is the central theme of the surah. The surah has begun with a specific, economic sin. It now reveals the ultimate, theological root of that sin. The theme is that all injustice and all corruption is ultimately a result of a loss of belief in the final “standing.” The surah is a powerful argument that a just and an ethical life must be built on the firm and the certain foundation of a belief in this final day of accountability.

Modern & Comparative Lens

The image of “standing” before a judge is a universal symbol of accountability. The Qur’an’s description of this as a universal “standing” of all people before the “Lord of the worlds” is a particularly majestic and a powerful one. It is a vision of a final and a universal assize, a day of ultimate and inescapable justice. It is the theological foundation for the moral order of the universe.

Practical Reflection & Application

This verse is a direct and a powerful call to live our lives with the end in mind. The practical application is to prepare for this great “standing.” We should live our lives with the constant awareness that a Day is coming when we will have to “stand” before our Lord and account for all of our deeds. This conviction is the ultimate and most effective cure for the disease of injustice in our own hearts and in our own dealings.

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40. Yukhsirūn (يُخْسِرُونَ) – They give less

Linguistic Root & Etymology

The root is KH-S-R (خ-س-ر), which means to lose. The verb yukhsirūn (Form IV) means to cause a loss to another, i.e., to give less or to shortchange.

The Arabic root is خ-س-ر.

• Morphology: `Yukhsirūn` (يُخْسِرُون) is a Form IV imperfect tense verb.
• Extended Semantic Range: The base verb `khasira` means “to lose.” The causative Form IV, `akhsara`, means “to cause someone to lose.” `Yukhsirūn` means they actively and deliberately cause loss to their customers.
• Occurrences in Surah Al-Mutaffifin and the Qur’an: The verb appears once here. The root is common (about 65 times).

This verb describes the active crime of the defrauders. When they measure or weigh for others, they `yukhsirūn`—they cause loss. This is a deliberate act of injustice, born from a selfish double standard, and is the reason they are cursed with “woe.”

Classical Exegesis (Tafsir)

In the opening verses of Surah Al-Mutaffifin (83:3), this is the second of the two actions of the “defrauders.” “But when they give them a measure or they give them a weight, they give less.” The commentators explain that this is the other side of their selfish and hypocritical double standard. When they are the sellers, when they are the ones who are giving the measure, they deliberately “give less” than what is due. They cheat their customers. This is in direct and stark contrast to their behavior when they are the buyers, when they demand their full due.

Thematic Context

This is the central theme of the opening of the surah. The surah is a powerful condemnation of economic injustice, and this verse is the second part of the diagnosis of the psychology of the “defrauder.” The theme is one of a profound and a selfish double standard. The “muṭaffif” is the one who has one set of standards for themselves, and a completely different and unjust set of standards for others. This is the root of their crime.

Modern & Comparative Lens

The hypocrisy of “demanding one’s full rights while denying the rights of others” is a timeless and a universal human failing. This verse is a powerful and a precise Qur’anic description of this. It is a profound critique of a purely self-interested and an exploitative mindset. In a modern context, it is a condemnation of all forms of economic exploitation, from the individual to the corporate level.

Practical Reflection & Application

This verse is a powerful mirror for our own dealings. The practical application is to be just and consistent in all of our transactions. We should be as concerned with giving others their full due as we are with receiving our own. It is a call to a life of profound integrity, where we have one single, just standard for all of our interactions. This is the first and most crucial step in avoiding the “woe” that has been promised to the “defrauders.”