المطففين
Al-Mutaffifin
The Defrauding • makkah • 36 Verses
View Aspects
بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
وَیۡلٌ لِّلۡمُطَفِّفِیۡنَ
11:85; 26:182-184; 55:9.
11:85; 26:182-184; 55:9.
11:85; 26:182-184; 55:9.
Important Words:
المطففین (those who give short measure) is derived from طفف which means, he made defective and deficient. طفف علی عیالهmeans, he was niggardly to his family. طفف المکیال والمیزان means, he gave short measure and short weight. طفیف means, little in quantity; also base, low, vile, mean; paltry or contemptible (Lane).
Commentary:
The word المطففین has been used here in a general sense. Stress is laid on honesty, justice and equity in all sorts of dealings with men. See Introduction to the Surah.
b
11:85; 26:182-184; 55:9.
b
11:85; 26:182-184; 55:9.
4626
Important Words:
المطففین (those who give short measure) is derived from طفف which means, he made defective and deficient. طفف علی عیالهmeans, he was niggardly to his family. طفف المکیال والمیزان means, he gave short measure and short weight. طفیف means, little in quantity; also base, low, vile, mean; paltry or contemptible (Lane).
Commentary:
The word المطففین has been used here in a general sense. Stress is laid on honesty, justice and equity in all sorts of dealings with men. See Introduction to the Surah.
b
11:85; 26:182-184; 55:9.
اَلَّذِیۡنَ اِذَا اکۡتَالُوۡا عَلَی النَّاسِ یَسۡتَوۡفُوۡنَ
وَاِذَا کَالُوۡہُمۡ اَوۡ وَّزَنُوۡہُمۡ یُخۡسِرُوۡنَ
55:10.
آیت میں کَالُوْھُمْ کے الفاظ ہیں جس کے معنے ہیں ان کو تول کر دیتے ہیں۔ مگر چونکہ پہلی آیت میں ان کا ذکر ہے جن سے تول کر لیا جاتا ہے اور دوسری آیت میں ان لوگوں کا ذکر ہے جن کو تول کر دیا جاتا ہے اور سلوک بھی مختلف قسم کے بیان کئے ہیں۔ یعنی ایک پر زیادہ لے کر ظلم کیاگیا ہے اور ایک کو کم دے کر ظلم کیا گیا ہے اس لئے صاف ثابت ہو گیا کہ یہاں ایک قوم نہیں بلکہ دو الگ الگ قوموں کا ذکر ہے اس لئے ہم نے ترجمہ میں دوسروں کا لفظ بڑھا دیا ہے۔
55:10.
55:10.
c
55:10.
1
آیت میں کَالُوْھُمْ کے الفاظ ہیں جس کے معنے ہیں ان کو تول کر دیتے ہیں۔ مگر چونکہ پہلی آیت میں ان کا ذکر ہے جن سے تول کر لیا جاتا ہے اور دوسری آیت میں ان لوگوں کا ذکر ہے جن کو تول کر دیا جاتا ہے اور سلوک بھی مختلف قسم کے بیان کئے ہیں۔ یعنی ایک پر زیادہ لے کر ظلم کیاگیا ہے اور ایک کو کم دے کر ظلم کیا گیا ہے اس لئے صاف ثابت ہو گیا کہ یہاں ایک قوم نہیں بلکہ دو الگ الگ قوموں کا ذکر ہے اس لئے ہم نے ترجمہ میں دوسروں کا لفظ بڑھا دیا ہے۔
c
55:10.
c
55:10.
اَلَا یَظُنُّ اُولٰٓئِکَ اَنَّہُمۡ مَّبۡعُوۡثُوۡنَ
后世有 “清算日”, 那时人们将必须向他们的养主汇报自己的作为, 但是今世也有清算日, 当他们的恶行逾越合法范围时, 亦将遭到天惩。
Commentary:
In the heyday of their power and prosperity nations, like individuals, are apt to forget the most sure and certain truth writ large on the face of history that sin and injustice never go unpunished. There is a Day of Reckoning in the afterlife, when men shall have to render account of their actions to their Lord and Master, but a day of reckoning comes upon a people in this very life, when their evil doings exceed legitimate bounds and they meet their nemesis.
1634
后世有 “清算日”, 那时人们将必须向他们的养主汇报自己的作为, 但是今世也有清算日, 当他们的恶行逾越合法范围时, 亦将遭到天惩。
4627
Commentary:
In the heyday of their power and prosperity nations, like individuals, are apt to forget the most sure and certain truth writ large on the face of history that sin and injustice never go unpunished. There is a Day of Reckoning in the afterlife, when men shall have to render account of their actions to their Lord and Master, but a day of reckoning comes upon a people in this very life, when their evil doings exceed legitimate bounds and they meet their nemesis.
لِیَوۡمٍ عَظِیۡمٍ
There is a Day of Reckoning in the after-life when men shall have to render account of their actions to their Lord and Master, but a day of reckoning also comes upon a people in this very life when their evil doings exceed legitimate bounds and they meet their Nemesis.
Commentary:
"An awful day", besides referring to the Last Day of Judgement, signifies the day of reckoning when a whole people are punished for their sins of omission and commission. Their power and glory depart and they sink into the depths of misery and degradation.
The history of mankind is the story of the rise of different peoples at different times to the dizzy heights of grandeur and prosperity and of their day of reckoning when they sink into oblivion.
4628
Commentary:
"An awful day", besides referring to the Last Day of Judgement, signifies the day of reckoning when a whole people are punished for their sins of omission and commission. Their power and glory depart and they sink into the depths of misery and degradation.
The history of mankind is the story of the rise of different peoples at different times to the dizzy heights of grandeur and prosperity and of their day of reckoning when they sink into oblivion.
3288
There is a Day of Reckoning in the after-life when men shall have to render account of their actions to their Lord and Master, but a day of reckoning also comes upon a people in this very life when their evil doings exceed legitimate bounds and they meet their Nemesis.
یَوۡمَ یَقُوۡمُ النَّاسُ لِرَبِّ الۡعٰلَمِیۡنَ
کَلَّاۤ اِنَّ کِتٰبَ الۡفُجَّارِ لَفِیۡ سِجِّیۡنٍ
سِجِّيْن (Sijjin, 随景) 被有些 «古兰经» 注释家错误地理解为非阿拉伯语, 但根据卓越的权威像法拉 (فَرَّاء, Farra’)、扎贾兹 (زَجَّاج, Zajjaj)、阿布•乌贝达 (اَبُوْ عُبَيْدَة Abu ‘Ubaidah) 和穆巴拉德 (مُبَرَّد Mubarrad) 诸人的意见, 这是一个源出 سَجَنَ (Sajana) 的阿拉伯字。(لِسَان, Lisan) 认为这是 سِجْن (Sijn, 监狱) 的等同语。سِجِّيْن (Sijjin, 随景) 是一本 “登记簿” 或 “书”, 据说里面记录了坏人的恶行, 要保存到后世。这个字的意思也是任何刻苦、热烈和严厉的事物;继续的、持续的或永恒的 (Lane)。
سِجِّیْن کے معنے عربی میں دائم اور سخت کے ہیں۔ پس سجین میں نام لکھنے کے معنے یہ ہوئے کہ کفار کا عذاب سخت اور دائمی ہوگا (فتح البیان جلد۱۰)
Sijjin is wrongly considered by some Commentators of the Qur’an as a non-Arabic word, but according to such eminent authorities as Farra’, Zajjaj, Abu ‘Ubaidah and Mubarrad, it is an Arabic word derived from Sajana. Lisan considers it as equivalent to Sijn (prison). Sijjin is a Register or Book in which the record of evil deeds of the wicked is said to be kept in the next world. The word also means, anything hard, vehement and severe; continuous, lasting or everlasting (Lane).
45:29; 69:26.
Important Words:
سجین (Sijjin) is wrongly considered by some commentators of the Quran as a non-Arabic word. According to such eminent authorities as Farra’, Zajjaj. Abu ‘Ubaidah and Mubarrad, it is an Arabic word derived from the root سجن(sajana). Lisan considers it as equivalent to سجن (sijn) meaning, a prison. سجین is a register or book in which the record of evil deeds of the wicked is said to be kept in the next world. The word also means, anything hard, vehement and severe; continuous, lasting or everlasting (Lane & Aqrab).
1635
سِجِّيْن (Sijjin, 随景) 被有些 «古兰经» 注释家错误地理解为非阿拉伯语, 但根据卓越的权威像法拉 (فَرَّاء, Farra’)、扎贾兹 (زَجَّاج, Zajjaj)、阿布•乌贝达 (اَبُوْ عُبَيْدَة Abu ‘Ubaidah) 和穆巴拉德 (مُبَرَّد Mubarrad) 诸人的意见, 这是一个源出 سَجَنَ (Sajana) 的阿拉伯字。(لِسَان, Lisan) 认为这是 سِجْن (Sijn, 监狱) 的等同语。سِجِّيْن (Sijjin, 随景) 是一本 “登记簿” 或 “书”, 据说里面记录了坏人的恶行, 要保存到后世。这个字的意思也是任何刻苦、热烈和严厉的事物;继续的、持续的或永恒的 (Lane)。
2
سِجِّیْن کے معنے عربی میں دائم اور سخت کے ہیں۔ پس سجین میں نام لکھنے کے معنے یہ ہوئے کہ کفار کا عذاب سخت اور دائمی ہوگا (فتح البیان جلد۱۰)
a
45:29; 69:26.
4629
Important Words:
سجین (Sijjin) is wrongly considered by some commentators of the Quran as a non-Arabic word. According to such eminent authorities as Farra’, Zajjaj. Abu ‘Ubaidah and Mubarrad, it is an Arabic word derived from the root سجن(sajana). Lisan considers it as equivalent to سجن (sijn) meaning, a prison. سجین is a register or book in which the record of evil deeds of the wicked is said to be kept in the next world. The word also means, anything hard, vehement and severe; continuous, lasting or everlasting (Lane & Aqrab).
3289
Sijjin is wrongly considered by some Commentators of the Qur’an as a non-Arabic word, but according to such eminent authorities as Farra’, Zajjaj, Abu ‘Ubaidah and Mubarrad, it is an Arabic word derived from Sajana. Lisan considers it as equivalent to Sijn (prison). Sijjin is a Register or Book in which the record of evil deeds of the wicked is said to be kept in the next world. The word also means, anything hard, vehement and severe; continuous, lasting or everlasting (Lane).
وَمَاۤ اَدۡرٰٮکَ مَا سِجِّیۡنٌ
Commentary:
It is worthy of note that two expressions of almost identical import have been used in the Quran, viz. ما أدرک and ما یدریک, both meaning, "what should make thee know." The former expression is used in answer to an inquiry in the past tense, thus making the answer definite and certain. The latter expression is invariably followed by the word لعل which connotes that the answer is vague and indefinite.
4629A
Commentary:
It is worthy of note that two expressions of almost identical import have been used in the Quran, viz. ما أدرک and ما یدریک, both meaning, "what should make thee know." The former expression is used in answer to an inquiry in the past tense, thus making the answer definite and certain. The latter expression is invariably followed by the word لعل which connotes that the answer is vague and indefinite.
کِتٰبٌ مَّرۡقُوۡمٌ
سِجِّيْن (Sijjin) 这个名称的含义是, 对邪恶的不信者的惩罚将是严厉而持续的。这节经文的意思也可以是, 邪恶的人将被置于羞辱和丑行的境地, 这是一个不可更改的决定。سِجِّيْن (Sijjin) 和 عِلِّيِّيْن (‘Illiyyin) 也可以是 «古兰经» 的两个部分的名称, 前者论述拒绝真知的启示的人以及他们将遭受的惩罚, 后者论述走正道的安拉的仆人以及将赐予他们的回赐。因此这节经文的意思就是, 记录在这两部分经文中的定论不得更动或改变。
The name Sijjin signifies that the punishment for the wicked disbelievers will be severe and lasting. Or, the verse may mean that the wicked will be kept in a place of disgrace and ignominy and this is an irrevocable decision. Or, Sijjin and ‘Illiyyin may be the names of two portions of the Qur’an, the former dealing with the rejectors of the Divine Message and the punishments to be meted out to them, and the latter with the righteous servants of God and the rewards which will be bestowed upon them. Thus the meaning of the verse would be that the verdicts recorded in these two portions cannot be altered or changed.
Important Words:
کتاب means, a book; a record or register; a revealed Scripture; Divine decree; judgement or sentence. etc. (Lane & Aqrab).
Commentary:
In view of different significations of سجین and کتاب the verse under comment, along with v. 8, would signify that the register in which the record of the evil deeds of the wicked are kept is known by the name سجین i.e. the name of the book would show that their punishment would be severe and lasting. Or the verse may mean that the wicked will be kept in a place of disgrace and ignominy and this is an irrevocable decision. Or سجین and علیین may be the names of two portions of the Quran, the former dealing with the wicked rejecters of the Divine Message and with the punishments to be meted out to them, and the latter with the righteous servants of God and the rewards to be bestowed upon them. Thus the meaning of the verse would be that the verdicts recorded in these two portions cannot be recalled and so cannot be altered or changed.
1636
سِجِّيْن (Sijjin) 这个名称的含义是, 对邪恶的不信者的惩罚将是严厉而持续的。这节经文的意思也可以是, 邪恶的人将被置于羞辱和丑行的境地, 这是一个不可更改的决定。سِجِّيْن (Sijjin) 和 عِلِّيِّيْن (‘Illiyyin) 也可以是 «古兰经» 的两个部分的名称, 前者论述拒绝真知的启示的人以及他们将遭受的惩罚, 后者论述走正道的安拉的仆人以及将赐予他们的回赐。因此这节经文的意思就是, 记录在这两部分经文中的定论不得更动或改变。
4630
Important Words:
کتاب means, a book; a record or register; a revealed Scripture; Divine decree; judgement or sentence. etc. (Lane & Aqrab).
Commentary:
In view of different significations of سجین and کتاب the verse under comment, along with v. 8, would signify that the register in which the record of the evil deeds of the wicked are kept is known by the name سجین i.e. the name of the book would show that their punishment would be severe and lasting. Or the verse may mean that the wicked will be kept in a place of disgrace and ignominy and this is an irrevocable decision. Or سجین and علیین may be the names of two portions of the Quran, the former dealing with the wicked rejecters of the Divine Message and with the punishments to be meted out to them, and the latter with the righteous servants of God and the rewards to be bestowed upon them. Thus the meaning of the verse would be that the verdicts recorded in these two portions cannot be recalled and so cannot be altered or changed.
3290
The name Sijjin signifies that the punishment for the wicked disbelievers will be severe and lasting. Or, the verse may mean that the wicked will be kept in a place of disgrace and ignominy and this is an irrevocable decision. Or, Sijjin and ‘Illiyyin may be the names of two portions of the Qur’an, the former dealing with the rejectors of the Divine Message and the punishments to be meted out to them, and the latter with the righteous servants of God and the rewards which will be bestowed upon them. Thus the meaning of the verse would be that the verdicts recorded in these two portions cannot be altered or changed.
وَیۡلٌ یَّوۡمَئِذٍ لِّلۡمُکَذِّبِیۡنَ
اَلَّذِیۡنَ یُکَذِّبُوۡنَ بِیَوۡمِ الدِّیۡنِ
وَمَا یُکَذِّبُ بِہٖۤ اِلَّا کُلُّ مُعۡتَدٍ اَثِیۡمٍ
اِذَا تُتۡلٰی عَلَیۡہِ اٰیٰتُنَا قَالَ اَسٰطِیۡرُ الۡاَوَّلِیۡنَ
8:32; 16:25; 68:16.
8:32; 16:25; 68:16.
8:32; 16:25; 68:16.
a
8:32; 16:25; 68:16.
a
8:32; 16:25; 68:16.
a
8:32; 16:25; 68:16.
کَلَّا ۖ بَلۡ ۜ رَانَ عَلٰی قُلُوۡبِہِمۡ مَّا کَانُوۡا یَکۡسِبُوۡنَ
Important Words:
ران (has rusted). ران الثوب means, the garment was or became rusty or covered with rust, dust, or filth. ران ھواہ علی قلبه means, his evil desire covered or overcame his heart. رین means, rust that overspreads the sword; dirt, filth or soil (Lane & Aqrab).
4631
Important Words:
ران (has rusted). ران الثوب means, the garment was or became rusty or covered with rust, dust, or filth. ران ھواہ علی قلبه means, his evil desire covered or overcame his heart. رین means, rust that overspreads the sword; dirt, filth or soil (Lane & Aqrab).
کَلَّاۤ اِنَّہُمۡ عَنۡ رَّبِّہِمۡ یَوۡمَئِذٍ لَّمَحۡجُوۡبُوۡنَ
3:78.
The sight of God is granted to a believer in two stages. The initial stage is that of belief, when he acquires firm faith in Divine attributes. The second or the higher stage consists in his being granted realization of the Divine Being. The sinners, on account of their sins, will remain deprived of the realization of the Divine Being on the Day of Judgment—they will not see the face of God.
3:78.
Commentary:
The sight of God is granted to a believer in two stages. The first stage is that of belief, when the believer acquires a firm faith in the Divine attributes. This is the initial stage. The second or the higher stage consists in his being granted realization of the Divine Being. This stage is achieved after one has witnessed the manifestation of God’s powers and attributes in the form of great signs and miracles. The sinners, on account of their rusted hearts, will remain deprived of the realization of the Divine Being on the Day of Judgement. They will not see the face of God. The Surah particularly deals with the fraudulent behaviour of the Christian powers of the west.
The use of the particle کلا (by no means) three times after referring to the wicked deeds of disbelievers seems to suggest that the Christian powers of the west will receive three severe shocks, may be in the form of three world wars, two of which have already taken place.
b
3:78.
1637
安拉赐给两个阶段的信者瞻仰自己。第一阶段是信仰的阶段。这时信者得以笃信安拉的常德; 第二阶段或更高阶段在于他获得对真主的亲身体会。罪人由于自己的罪恶在最后审判日仍然不得对真主有亲身体会--------他们将不会见到安拉的容颜。
b
3:78.
4632
Commentary:
The sight of God is granted to a believer in two stages. The first stage is that of belief, when the believer acquires a firm faith in the Divine attributes. This is the initial stage. The second or the higher stage consists in his being granted realization of the Divine Being. This stage is achieved after one has witnessed the manifestation of God’s powers and attributes in the form of great signs and miracles. The sinners, on account of their rusted hearts, will remain deprived of the realization of the Divine Being on the Day of Judgement. They will not see the face of God. The Surah particularly deals with the fraudulent behaviour of the Christian powers of the west.
The use of the particle کلا (by no means) three times after referring to the wicked deeds of disbelievers seems to suggest that the Christian powers of the west will receive three severe shocks, may be in the form of three world wars, two of which have already taken place.
b
3:78.
3291
The sight of God is granted to a believer in two stages. The initial stage is that of belief, when he acquires firm faith in Divine attributes. The second or the higher stage consists in his being granted realization of the Divine Being. The sinners, on account of their sins, will remain deprived of the realization of the Divine Being on the Day of Judgment—they will not see the face of God.
ثُمَّ اِنَّہُمۡ لَصَالُوا الۡجَحِیۡمِ
23:104; 82:16.
23:104; 82:16.
23:104; 82:16.
c
23:104; 82:16.
a
23:104; 82:16.
c
23:104; 82:16.
ثُمَّ یُقَالُ ہٰذَا الَّذِیۡ کُنۡتُمۡ بِہٖ تُکَذِّبُوۡنَ
52:15.
52:15.
52:15.
a
52:15.
b
52:15.
d
52:15.
کَلَّاۤ اِنَّ کِتٰبَ الۡاَبۡرَارِ لَفِیۡ عِلِّیِّیۡنَ
有些人认为 عِلِّيُّوْن (‘Illiyyun) 源出于 عَلٰی (‘Ala), 意思是: 它是或变高。这个字表示走正道的信者将享有的最崇高的地位。根据 مُفْرَدَات (Mufradat), عِلِّيُّوْن (‘Illiyyun) 是主选的走正道的信者们, 他们比其他人将享有更高的精神地位。这个字也可以代表包括预言的 «古兰经» 部分, 预言信者有巨大进步和成功。根据伊本•阿巴斯的看法, 这个字表示天园 (كَثِيْر, Kathir), 而教长拉吉布 (رَاغِب, Raghib) 认为这是住在天园中的人们的名字。
مفردات میں لکھا ہے اس کے معنے ایسے اعلیٰ مدارج والے لوگوں کے ہیں جو دوسروں سے افضل ہوں گے۔
‘Illiyyun considered by some to have been derived from ‘Ala, which means, it was or became high, signifies the most exalted ranks which the righteous believers will enjoy. According to Mufradat ‘Illiyyun are those select righteous believers who will enjoy spiritual precedence over others. The word may also stand for those parts of the Qur’an which contain prophecies about the great progress and prosperity of believers. According to Ibn-e- ‘Abbas the word signifies Paradise (Kathir), while Imam Raghib considers it to be the name of the dwellers thereof.
Important Words:
علیین is considered by some to have been derived from علا which means, it was or became high, and thus may mean, the most exalted ranks which the righteous will enjoy. The word may also mean liberty or freedom which signifies that the righteous will be free to go anywhere in Paradise. The word may also stand for those parts of the Quran which contain prophecies about the great progress and prosperity of believers. According to Ibn ‘Abbas the word means Paradise (Ibn Kathir), while Imam Raghib considers it to be the name of the dwellers thereof.
Commentary:
The word سجین being singular and علیین plural it appears that the punishment of evildoers will be static, i.e. stationary in one place, but the spiritual progress of the righteous will continue without interruption, assuming different forms. They will go from one rank to another.
1638
有些人认为 عِلِّيُّوْن (‘Illiyyun) 源出于 عَلٰی (‘Ala), 意思是: 它是或变高。这个字表示走正道的信者将享有的最崇高的地位。根据 مُفْرَدَات (Mufradat), عِلِّيُّوْن (‘Illiyyun) 是主选的走正道的信者们, 他们比其他人将享有更高的精神地位。这个字也可以代表包括预言的 «古兰经» 部分, 预言信者有巨大进步和成功。根据伊本•阿巴斯的看法, 这个字表示天园 (كَثِيْر, Kathir), 而教长拉吉布 (رَاغِب, Raghib) 认为这是住在天园中的人们的名字。
1
مفردات میں لکھا ہے اس کے معنے ایسے اعلیٰ مدارج والے لوگوں کے ہیں جو دوسروں سے افضل ہوں گے۔
4633
Important Words:
علیین is considered by some to have been derived from علا which means, it was or became high, and thus may mean, the most exalted ranks which the righteous will enjoy. The word may also mean liberty or freedom which signifies that the righteous will be free to go anywhere in Paradise. The word may also stand for those parts of the Quran which contain prophecies about the great progress and prosperity of believers. According to Ibn ‘Abbas the word means Paradise (Ibn Kathir), while Imam Raghib considers it to be the name of the dwellers thereof.
Commentary:
The word سجین being singular and علیین plural it appears that the punishment of evildoers will be static, i.e. stationary in one place, but the spiritual progress of the righteous will continue without interruption, assuming different forms. They will go from one rank to another.
3292
‘Illiyyun considered by some to have been derived from ‘Ala, which means, it was or became high, signifies the most exalted ranks which the righteous believers will enjoy. According to Mufradat ‘Illiyyun are those select righteous believers who will enjoy spiritual precedence over others. The word may also stand for those parts of the Qur’an which contain prophecies about the great progress and prosperity of believers. According to Ibn-e- ‘Abbas the word signifies Paradise (Kathir), while Imam Raghib considers it to be the name of the dwellers thereof.