2. The word in the original is mutaffifin which is applicable to those who deceive in weights and measures. It has the implication of deceit by “a small amount” (Zamakhshari, Shawkani).

Deception in Weights and Measures

Imam Malik has reported Ibn Abu al-Ja`d in his Al-Muwatta’ as saying that tatfif (deceit in weights and measures) can be in every thing, such as, for instance, in salah (Qurtubi). In fact, when `Umar (ra) saw a man doing Prayers badly, he reproached him using the same word taffa (Ma`arif).

(In a report preserved by Nasa’i and Ibn Majah: Ibn Kathir), Ibn `Abbas says that when the Prophet (saws) arrived at Madinah, its people were the worst at weights and measures. But after Allah revealed, “Woe unto those who deceive,” they became the best to weigh and measure” (Ibn Jarir, Zamakhshari).

Qurtubi adds: Until this day they are the best of those who weigh and measure.

The tradition has continued to this day (Au.). According to one report the Prophet recited this verse upon revelation and added: خَمْسٌ بِخَمْسٍ، قَالُوا: يَا رَسُولَ اللَّهِ وَمَا خَمْسٌ بِخَمْسٍ؟ قَالَ:مَا نَقَضَ قَوْمٌ الْعَهْدَ إِلا سُلِّطَ عَلَيْهِمْ عَدُوُّهُمْ، وَمَا حَكَمُوا بِغَيْرِ مَا أَنْزَلَ اللَّهُ إِلا فَشَا فِيهِمُ الْفَقْرُ، وَلا ظَهَرَتْ فِيهِمُ الْفَاحِشَةُ إِلا فَشَا فِيهِمُ الْمَوْتُ، وَلا طفَّفُوا الْمِكْيَالَ إِلا مُنِعُوا النَّبَاتَ وَأُخِذُوا بِالسِّنِينَ، وَلا مَنَعُوا الزَّكَاةَ إِلا حُبِسَ عَنْهُمُ الْقَطْرُ. “Five for five.” People asked: “What is five for five?” He answered: “A people did not break their promises but Allah gave their enemy dominance over them; they did not abandon judging by the Laws of Allah, but Allah imposed poverty upon them; obscenity did not appear among them but death became common; they did not deceive in weights and measures but they were denied good harvests and Allah set famine upon them; and, they did not refuse to pay Zakah but Allah held back rains from them.”

(A part of the report is in Ibn Marduwayh: Shawkani).

And it is reported of `Abdul Malik b. Marwan that a Bedouin reproached him in words: “You know how Allah has threatened those who deceive in weights and measures.” What he meant was that you know how severe is Allah’s threat for those who take away “a little” while weighing or measuring. What then, do you think of yourself, who take away people’s wealth without measure?! (Zamakhshari, Razi, Alusi).

Razi adds: One may wonder at the great threat at such a seemingly minor lapse. But that’s not so. For all dealings with the people, or a great part of them, depend upon how they weigh and measure for each other. Allah said elsewhere (55: 7-9): {وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ (7) أَلَّا تَطْغَوْا فِي الْمِيزَانِ (8) وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ} [الرحمن: 7 - 9] “And (Allah) raised the firmaments and set the balance, in order that you may not transgress in (matters of) balance. And, therefore, establish the weights with justice and do not fall short in (weighing) with the balance.”

He also said (57: 25), {لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ} [الحديد: 25] “Earlier, We sent messengers with clear signs and sent with them the Book and the Balance.”

3. The point raised in verse number one was that the defrauders always demand their own rights full. Therefore, the mention of the act of measuring alone sufficed. Whereas, in verse two the emphasis is on their deceitful ways; accordingly, both the acts of measuring as well as weighing needed to be mentioned (Thanwi).

4. Razi has pointed out that the verse might sound too harsh for an act apparently of such inconsequential nature. But, he explains, it should not be overlooked that the person who deceives the people by such small amounts, cannot be expected to deal with them justly in affairs of greater consequence (Au.).

It is reported that `Ali (ra) saw a trader weighing and tilting the balance in favor of the buyer. He told him to first balance it even, and then add on to tilt it down in favor of the buyer. This in order that the people do not take it for granted that they deserve more than what they pay for (Razi).

5. It is said that people will stand before their Lord for 300 years, without anything happening either in the heavens or on the earth, waiting for the affair of the reckoning to start. `Abdullah ibn `Umar reported (in a hadith of Bukhari and Muslim: Ibn Kathir) that the Prophet (saws) said: حَتَّى يَغِيبَ أَحَدُهُمْ فِي رَشْحِهِ إِلَى أَنْصَافِ أُذُنَيْهِ “(On that Day) Some of them will be in sweat up to their ears” (Ibn Jarir).

The Standing on the Day of Judgment

Reports in Muslim, Tirmidhi and Ahmad say that while the sun will be as close as a mile from the people, boiling their brains as soup is boiled in a pot, the quantity of sweat covering a man will be in proportion to his sins: some, up to their ankles, some, up to their waists and others up to their ears (Ibn Kathir).

Abu Hurayrah (ra) reports that the Prophet asked Bashir Ghiffari: فكيف تصنع بيوم يقوم الناس لرب العالمين فيه مقدار ثلثمائة سنة من أيام الدنيا لا يأتيهم خبر من السماء ؟ قال بشير : المستعان الله يا رسول الله فقال له : إذا آويت إلى فراشك فتعوذ بالله من كرب يوم القيامة وتعوذ بالله من سوء الحساب “How will you fare on a day when the people will stand before their Lord 300 years, by the reckoning of this world, without a word from above about what is to happen next?” Bashir answered, “In Allah is the refuge, Messenger of Allah.” He said: “When you go to bed, seek Allah’s shelter from the tortures of the Day of Judgment, and from an evil Reckoning” (Ibn Jarir, Qurtubi, Ibn Kathir).

Abu Da’ud, Nasa’i and Ibn Majah have narrated through `A’isha (ra), evaluated as Sahih, that: كَانَ رَسُول اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُكَبِّرُ عَشْرًا وَيَحْمَدُ عَشْرًا وَيُسَبِّحُ عَشْرًا وَيُهَلِّلُ عَشْرًا وَيَسْتَغْفِرُ عَشْرًا وَيَقُولُ اللَّهُمَّ اغْفِرْ لِي وَاهْدِنِي وَارْزُقْنِي وَعَافِنِي أَعُوذُ بِاللَّهِ مِنْ ضِيقِ الْمَقَامِ يَوْمَ الْقِيَامَةِ When the Prophet stood for his night vigil (tahajjud) he would say Allahu Akbar ten times, al-hamdulillah 10 times, subhana-Allah 10 times, and istighfar 10 times. After that he would say the following words: “O Allah, forgive me, guide me, feed me, and guard me. I seek Allah’s refuge from the hardships of the 'Standing before the Lord,’ on the Day of Judgment" (Ibn Kathir).

However, Qatadah (and Ibn `Abbas: Qurtubi), has said that for the believers the Day will be no longer than the length of a single Prayer.

6. Shawkani reports a hadith from Tabarani, Abu al-Sheikh, Hakim, Ibn Marduwayh, (who attests that it is a trustworthy report) and Bayhaqi, that the Prophet (saws) recited this verse and said: كَيْفَ بِكُمْ إِذَا جَمَعَكُمُ الله كمَا يُجْمَعُ النَّبْلُ فِي الْكِنَانةِ خَمْسِينَ أَلْفَ سَنَةٍ لاَ يَنْظُرُ إِلَيْكُمْ “How will it be with you when Allah will assemble you all, as one assembles arrows in the quiver, (on a day of length) fifty thousand years, without paying any attention to you?”

At closer look it will be seen that there is no contradiction between this hadith and the one above, since in the former it was only the “standing” that the Prophet (saws) was speaking of, which will be of length 300 years (Au.).

It is related of Ibn `Umar that once he began to recite this surah, but when he reached this verse he wept so much that he had to discontinue reading it (Zamakhshari, Qurtubi, Razi).

Reverence Rules

With reference to the “standing” used here, a legal point may be noted. It is allowed to stand up and receive a person, if it is out of a spontaneous feeling of joy and love, such as when a person is back from a journey or reappears after a long absence. This is in view of the Prophet rising and receiving Ja`far when he came back from Habasha. However, if the incoming man expects that he be stood for, then he should not be stood for in view of the hadith: مَنْ سَرَّهُ إِذَا رَأَتْهُ الرِّجَالُ مُقْبِلا أَنْ يَتَمَثَّلُوا لَهُ قِيَامًا فَلْيَتَبَوَّأْ بَيْتًا فِي النَّارِ “Whomsoever it pleases that people stand up for him, may find his abode in the Fire” (Qurtubi).

7. Ibn `Abbas and Dahhak have said that Sijjin is the lowest earths. Mujahid and Qatadah have said that it is the seventh earth (Ibn Jarir). Ibn Kathir adds that the center of the seventh earth is the lowest and the narrowest point in creation. Everything above it is wider, so that the widest is the seventh firmament.

Sijjin

A long report coming from Bara’ ibn `Azib, reports the Prophet as having said: “They (the angels) carry the spirit of the libertine towards the heavens. They do not pass by a group of angels but they remark, 'Whose filthy soul is this?’ In reply they give its identity using the worst of names by which he was known during his life. When they arrive at the seventh firmament they seek the door to be opened but it remains firmly shut. Then the Prophet recited the verse (7: 40), { إِنَّ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَاسْتَكْبَرُوا عَنْهَا لَا تُفَتَّحُ لَهُمْ أَبْوَابُ السَّمَاءِ وَلَا يَدْخُلُونَ الْجَنَّةَ حَتَّى يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ} [الأعراف: 40] “Surely, those who laid the lie against Our signs and waxed proud against them, shall not have the gates of heaven opened for them. They shall not enter Paradise until a camel passes through the hole in a needle’s head.” Then Allah orders, 'Register down his Book in the Sijjin in the lowest of the earths” (Ibn Jarir).

Ibn al-Mubarak has a similar report. Ibn Majah and others have reported that when Ka`b was dying, Umm Bishr, the daughter of Bara’ went to him and said, “If you happen to meet my son give him my regards.” Ka`b told her, “May Allah forgive you, but I think I will be busier with other affairs.” She told him: “Haven you not heard the Prophet say, 'The spirit of the believers fly about as they wish within the precincts of Paradise, and that those of the unbelievers are in Sijjin?’” Ka`b said: “You are right” (Shawkani).

8. Ibn Kathir says that the word Kitab of verse 7 should be understood as “kitabah” i.e., “(the act of) writing down,” and the marqum of verse 9 should be understood as makhtum, i.e., “sealed.” Further, the phrase, “A written Book,” has nothing to do with the previous sentence, i.e., “And what will explain you what Sijjin is.” Rather, this ninth verse should be read in conjunction with the seventh, skipping the eighth, as follows: “No indeed! The writing down of the (deeds of the) libertines (has been done) in Sijjin - a written Book.”

Alternatively, the meaning could be as follows: “The end of the evil-doers is in Sijjin. This is written in a Book.” That is, it is something already written down, (or printed, as a cloth is printed: Sabuni) and hence no change or alteration is possible. Razi and Alusi also accept the possibility of this meaning.

9. The word in the original is “rana” with its root in “rayn.” It refers to the layer of rust on the heart of the unbeliever. What stains the hearts of the virtuous (because of their sins) is known as “ghaym” whereas, that which stains the hearts of “the near ones” is known as “ghayn” (Ibn Kathir).

10. This is explained by a hadith. Abu Hurayrah (ra) reports the Prophet (saws) as having said in a report preserved by Tirmidhi (who declared it hasan sahih: Qurtubi), Nasa’i and Ibn Majah (Ibn Kathir), and Hakim who says the hadith is Sahih: (Shawkani, Alusi) as well as many others: (إِن) العَبْد إِذا أَخطَأ خَطِيئَة نكتت فِي قلبه نُكْتَة سَوْدَاء ، فَإِذا هُوَ نزع واستغفر وَتَابَ صقل قلبه ، وَإِن عَاد زيد فِيهَا حَتَّى تعلو قلبه ، وَهُوَ الران الَّذِي ذكر الله (كلا بل ران على قُلُوبهم مَا كَانُوا يَكْسِبُونَ) “When a man sins, a black dot is inscribed on his heart. If he repents, it is washed off. But if he repeats, it reappears until it covers the whole heart. This is the rust that Allah spoke of in His statement, 'No indeed! But what they were earning has cast a layer of rust over their hearts’” (Ibn Jarir).

To the above Hasan al Busri has added: “Sins upon sins blind the heart until it dies of” (Ibn Jarir, Ibn Kathir).

11. Ka`b, Qatadah, Zayd, and Mujahid have said that `Illiyyun is the seventh firmament. Ibn `Abbas, however, has said that the allusion is to Paradise. There are other non-contradictory opinions too (Ibn Jarir, Ibn Kathir).

And a hadith of Abu Umamah in Ahmad, Abu Da’ud, Tabarani and Ibn Marduwayh says the Prophet said: وَصَلاَةٌ عَلَى إِثْرِ صَلاَةٍ لاَ لَغْوَ بَيْنَهُمَا كِتَابٌ فِى عِلِّيِّينَ “Salah after Salah, sans vain (talk or act) in between, is a document (kitab) in `Illiyyun” (Shawkani).

12. Another interpretation coming from Ibn Mas`ud (ra) and others (in a report in Firyabi, Tabarani and Hakim who declares it Sahih: Shawkani) is that the word khitam stands for mixing. That is, wine (rahiq) will be poured out and then musk will be added to it (Ibn Jarir, Qurtubi, Ibn Kathir).

13. Most commentators have said that generally wine is mixed with some water to soften it. In Paradise, wine will be mixed with the waters of Tasnim.

Ibn Mas`ud, Ibn `Abbas, Masruq and Qatadah have said that Tasnim is a spring in Paradise, that flows through the air, from which the near ones (muqrrabun) will drink unadulterated. The rest of the dwellers of Paradise will have its water added to their wine for better taste (Razi, Ibn Kathir, Shawkani).

14. The word in the original is fakihin which predominantly refers to the act of luxuriously eating fruits, and hence being joyful. However, some commentators prefer the meaning of jest, acting evil, boasting, etc., which are also inherent in the original word. The Qur’an has combined the two senses in one word and given us the picture of a group of well-fed naughty boys, returning home with pockets stuffed with nuts and dry fruits, in a festive mood, laughing their way down, winking and tossing a few jokes at the believers they pass by (Au.).

15. That is, these criminals were not asked to monitor the lives of the believers. Why did they make them a target of their attention? Therefore, as the Qur’an said elsewhere (23: 108-111): {قَالَ اخْسَئُوا فِيهَا وَلَا تُكَلِّمُونِ (108) إِنَّهُ كَانَ فَرِيقٌ مِنْ عِبَادِي يَقُولُونَ رَبَّنَا آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنْتَ خَيْرُ الرَّاحِمِينَ (109) فَاتَّخَذْتُمُوهُمْ سِخْرِيًّا حَتَّى أَنْسَوْكُمْ ذِكْرِي وَكُنْتُمْ مِنْهُمْ تَضْحَكُونَ (110) إِنِّي جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُوا أَنَّهُمْ هُمُ الْفَائِزُونَ } [المؤمنون: 108 - 111] “He will say (to them on the Day of Judgment), 'Be you driven into ignominy and speak not unto Me. For, some of My servants used to say, "O our Lord. We have believed, therefore forgive us and show us mercy. Truly Thou are the best of those who show mercy." But you took them for jest until it made you forget My message while you used to laugh at them. This day I have rewarded them for their patience, and they indeed are (the ones that have emerged) successful'" (Ibn Kathir).

16. Ibn `Abbas has said that the walls dividing Paradise and Hell will have doors that will be opened for the believers reclining on their couches to observe the state of the unbelievers in the Fire whenever they wish to (Ibn Jarir).

And it is said that the unbelievers will be shown a door through which they could escape out of Hell. They will make to it (with great difficulty), but it will be shut in their faces when they arrive at it. The believers will laugh at the scene (Zamakhshari, Qurtubi).

17. Sayyid Qutb comments: “It must be noted that the only consolation offered by Allah to the believers who were subjected to harsh treatment and painful ridicule was Heaven for the believers and Hell for the disbelievers. This, again, was the only promise the Prophet (peace be on him) made to the believers when they pledged their wealth and their lives for the cause of Islam. Victory in this life was never mentioned in the Makkan chapters of the Qur’an as a consolation or as an incentive for perseverence. The Qur’an was cultivating the hearts of the believers, and it was necessary that these hearts should attain a high standard of strength and self-denial so that they would give up everything and suffer all hardship without hoping for any reward in this life. They seek only the Hereafter and to win the pleasure of Allah. They should be prepared to go through the whole journey of life suffering all sorts of hardships and deprivations without the promise of any reward in this life - not even victory for the cause of Islam. ...

“All those Qur’anic verses which speak of victory were revealed later in Medina when this was no longer an issue. Victory was given because Allah willed that successive human generations should have an actual, definite and practical example of the Islamic way of life. It was not a reward for sacrifices made or hardships suffered.”

Introductory Remark: Two main qualities are evident in this surah: its quiet rhythm and its earnest message. Both are evident even in the images of the universal upheaval the surah contains, which are portrayed with much more violence elsewhere (surah 81). Here the attitude of sympathetic and compassionate cautioning is adopted. The cautioning is gradual, easy and presented in a quiet, inspiring statement beginning with the words “O man”. This awakens the conscience (Sayyid).