Ayat 1, 2, 3
وَيْلٌۭ لِّلْمُطَفِّفِينَ.(1)
ٱلَّذِينَ إِذَا ٱكْتَالُوا۟ عَلَى ٱلنَّاسِ يَسْتَوْفُونَ.(2)
وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ.(3)
Woe to those who give less [than due],(1) [Al-Mutaffifin: 1, 2, 3]
Section 01
Traditional understanding
Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.
Translation Sahih International
Woe to those who give less [than due],(1)
Tafseer Abdullah Yusuf
Woe to those that deal in fraud,- "Fraud" must here be taken in a widely general sense. It covers giving short measure or short weight, but it covers much more than that. The next two verses make it clear that it is the spirit of injustice that is condemned-giving too little and asking too much. This may be shown in commercial dealings, where a man exacts a higher standard in his own favour than he is willing to concede as against him. In domestic or social matters an individual or group may ask for honour, or respect, or services which he or they are not willing to give on their side in similar circumstances. It is worse than one-sided selfishness: for it is double injustice. But it is worst of all in religion or spiritual life: with what face can a man ask for Mercy or Love from Allah when he is unwilling to give it to his fellow-men? In one aspect this is a statement of the Golden Rule. 'Do as you would be done by'. But it is more completely expressed. You must give in full what is due from you, whether you expect or wish to receive full consideration from the other side or not.
Those who, when they have to receive by measure from men, exact full measure,
But when they have to give by measure or weight to men, give less than due.
Those who, when they have to receive by measure from men, exact full measure,
But when they have to give by measure or weight to men, give less than due.
Tafseer Dr. Farooq Azam
AL-MUTAFFÎFEEN
Period of Revelation
This Sûrah was revealed in the early stage of the Prophet's residence at Makkah, when Sûrah after Sûrah was being revealed to impress the doctrine of the Hereafter upon the people’s minds. This Sûrah was revealed when the disbelievers started ridiculing the Muslims and disgracing them publicly in the streets and in their assemblies, but persecution and manhandling of the Muslims had not yet started.
Major Issues, Divine Laws and Guidance
* On the Day of Judgment defrauders will be called to account and punished while the righteous will be rewarded with soft couches, the choicest wine and special spring water.
* Today disbelievers laugh at the believers, a Day will come when they themselves will be laughed at.
The theme of this Sûrah is the Hereafter. In the first six verses, the people are taken to task for the evil practice that was prevalent in their commercial dealings. When they were to receive their due from others, they demanded that it be given in full, but when they had to measure or weigh for others, they would give less than what was due. Taking this one evil as an example out of countless evils prevalent in their society, it is pointed out that it is an inevitable result of the heedlessness of the Hereafter. Unless the people realize that one Day they will have to appear before Allah and account for each single act that they are performing in this world, it is not possible that they would adopt piety and righteousness in their daily affairs. Even if a person might practise honesty in some of his less important dealings in view of “honesty is the best policy”, he would never practise honesty on occasions when dishonesty would seem to be “the best policy”. Man can develop a true and enduring honest nature only when he fears Allah and sincerely believes in the Hereafter, for then he would regard honesty not merely as “a policy” but as “a duty” and obligation, and his being consistent in it would not be dependent on its being useful or useless in this world.
Woe to those who defraud,[1]
who when, they take by measure from men, take the full measure,[2]
But when they give by measure or by weight to others, they give less than due.[3]
Period of Revelation
This Sûrah was revealed in the early stage of the Prophet's residence at Makkah, when Sûrah after Sûrah was being revealed to impress the doctrine of the Hereafter upon the people’s minds. This Sûrah was revealed when the disbelievers started ridiculing the Muslims and disgracing them publicly in the streets and in their assemblies, but persecution and manhandling of the Muslims had not yet started.
Major Issues, Divine Laws and Guidance
* On the Day of Judgment defrauders will be called to account and punished while the righteous will be rewarded with soft couches, the choicest wine and special spring water.
* Today disbelievers laugh at the believers, a Day will come when they themselves will be laughed at.
The theme of this Sûrah is the Hereafter. In the first six verses, the people are taken to task for the evil practice that was prevalent in their commercial dealings. When they were to receive their due from others, they demanded that it be given in full, but when they had to measure or weigh for others, they would give less than what was due. Taking this one evil as an example out of countless evils prevalent in their society, it is pointed out that it is an inevitable result of the heedlessness of the Hereafter. Unless the people realize that one Day they will have to appear before Allah and account for each single act that they are performing in this world, it is not possible that they would adopt piety and righteousness in their daily affairs. Even if a person might practise honesty in some of his less important dealings in view of “honesty is the best policy”, he would never practise honesty on occasions when dishonesty would seem to be “the best policy”. Man can develop a true and enduring honest nature only when he fears Allah and sincerely believes in the Hereafter, for then he would regard honesty not merely as “a policy” but as “a duty” and obligation, and his being consistent in it would not be dependent on its being useful or useless in this world.
Woe to those who defraud,[1]
who when, they take by measure from men, take the full measure,[2]
But when they give by measure or by weight to others, they give less than due.[3]
Tafseer Ibn Abbas
The Dealers in Fraud (al‐Mutaffifin)
And of the surah in which the Dealers in Fraud are mentioned, which was revealed between Mecca and Medina—it was revealed to the Messenger of Allah (pbuh) when he began his migration to Medina and its revelation was completed in Medina—and consists of 36 verses, 169 words and 730 letters:
[83:1] And from his narration on the authority of Ibn 'Abbas that he said regarding the interpretation of Allah's saying: (Woe unto the defrauders): '(Woe) severe punishment (unto the defrauders) in weighing and measurement; this refers to the people of Medina who used to cheat in weighing and measurement before the coming of the Prophet (pbuh) and so this surah was revealed to the Prophet (pbuh) on his way when he was migrating to Medina: [83:2] Allah then explained who these defrauders are, saying: (Those who when they take the measure from mankind) those who, when they buy from people and weigh or measure that which they buy for themselves, (demand it full) they weigh and measure their merchandise in full, [83:3]
(But if they measure unto them) but when they measure for others (or weigh for them, they cause them loss) they decrease the measurement or the weight and behave very badly; it is also said that the above means: severe punishment on that day is unto the defrauders in the prayer, the poor-due, fasting and other acts of worship.
And of the surah in which the Dealers in Fraud are mentioned, which was revealed between Mecca and Medina—it was revealed to the Messenger of Allah (pbuh) when he began his migration to Medina and its revelation was completed in Medina—and consists of 36 verses, 169 words and 730 letters:
[83:1] And from his narration on the authority of Ibn 'Abbas that he said regarding the interpretation of Allah's saying: (Woe unto the defrauders): '(Woe) severe punishment (unto the defrauders) in weighing and measurement; this refers to the people of Medina who used to cheat in weighing and measurement before the coming of the Prophet (pbuh) and so this surah was revealed to the Prophet (pbuh) on his way when he was migrating to Medina: [83:2] Allah then explained who these defrauders are, saying: (Those who when they take the measure from mankind) those who, when they buy from people and weigh or measure that which they buy for themselves, (demand it full) they weigh and measure their merchandise in full, [83:3]
(But if they measure unto them) but when they measure for others (or weigh for them, they cause them loss) they decrease the measurement or the weight and behave very badly; it is also said that the above means: severe punishment on that day is unto the defrauders in the prayer, the poor-due, fasting and other acts of worship.
Tafseer Jalalain
Verse 83.1
Woe (waylun: a term entailing chastisement; or [it is the name of] a valley in Hell) to the defrauders:
Verse 83.2
those who, when they take measure from people, demand [it] in full, the measure;
Verse 83.3
but [who] when they measure for them or weigh for them, they cause [them] loss, they diminish [for them] the measure or the weight.
Woe (waylun: a term entailing chastisement; or [it is the name of] a valley in Hell) to the defrauders:
Verse 83.2
those who, when they take measure from people, demand [it] in full, the measure;
Verse 83.3
but [who] when they measure for them or weigh for them, they cause [them] loss, they diminish [for them] the measure or the weight.
Tafseer Ma’arif Ul-Quran
Woe to the curtailers
Commentary:
According to Sayyidna ` Abdullah Ibn Masud (رض) ، Surah Tatfif was revealed in Makkah. Therefore, most of the copies of the Qur'an refer to it as the Makki Surah. According to Sayyidna Ibn ` Abbas (رض) ، Qatadah, Muqatil and Dahhak رحمۃ اللہ علیہم ، it is a Madani Surah, but only about eight verses are Makki. Imam Nasa'i (رح) transmits a narrative from Sayyidna Ibn ` Abbas (رض) that when the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) arrived in Madinah, the people of Madinah whose most transactions were based on measurements used to cheat and short measure. For this reason, Allah revealed the Surah. It is reported from Sayyidna Ibn ` Abbas (رض) that this is the first Surah that was revealed as soon as the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) arrived at Madinah. The reason is that it was a common practice in Madinah that the people used to be very strict in measuring when they had to receive something from others, but when they sold something, they used to cheat the buyers. After the revelation of this Surah, all of them abandoned this bad custom totally, and mended themselves in a way that they are now well-known in their honesty in weighing and measuring. (Reported by Hakim, Nasa'i, and Ibn Majah, with sound chain of narrators)
وَيْلٌ لِّلْمُطَفِّفِينَ (Woe to the curtailers...83:1) The word mutaffifin 'those who give short measure or weight' is derived from Tatfif 'to give short measure or short weight'. The Qur'anic expression 'Woe to the curtailers' is indicative of the injunction that this practice is prohibited.
Tatfif has a Wider Scope;
The Qur'an and Sunnah have prohibited Tatfif which primarily signifies 'giving short measure and weight', because generally all transactions are carried out by things that can be measured or weighed. But the basic purpose of weighing or measuring is none else but to give a person what he deserves. It, therefore, indicates that the rule is not restricted to weights and measures only, but it includes all other means through which the rights of someone are evaluated, assessed or appraised. It is obligatory that all rights are given to the deserving persons in full, whether they are assessed by weight, measure, number or any other means. In terms of this concept of Tatfif, it is prohibited to give to any person less than his due.
It is recorded in Muwatta' of Imam Malik that Sayyidna ` Umar Ibn-ul-Khattab (رض) saw a person curtailing [ cutting short ] his bowing and prostration postures in prayers, he said to him:
لَقَد طَفَّفتَ
'You have committed Tatfif (curtailed the right) of Allah.'
Having cited this statement of Sayyidna ` Umar Ibn-ul-Khattab (رض) ، Imam Malik (رح) formulates the following postulate:
لکلّ شیءٍ
'Everything has a full due and a short measure.'
This postulate can apply even to prayers, ablution, cleanliness and all the rights of Allah and the ways of worship. If someone is deficient in fulfilling these rights of Allah, he is guilty of Tatfif. Similarly if one cuts short human rights [ by failing to perform duties imposed upon him or keeping to the terms of agreement duly ], he is covered by the rule laid down by the verse regarding Tatfif. For example, if an employee has entered into a contract with the employer that he shall work for specified time, it is imperative for him to work for the stipulated hours. If he curtails the hours, he is guilty of Tatiff. Generally, people - even scholars - are lax in this matter. They do not regard curtailment of their obligations relating to service or labour as sin. May Allah protect us from it!
HADITH: Sayyidna ` Abdullah Ibn ` Abbas (رض) has narrated that the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) has said:
خمس بخمس
'There are five sins, for which there are five punishments.'
[ 1] He who breaks his covenant, Allah will cause his enemy to subdue him.
[ 2] The nation that abandons the sacred laws of Allah, and decides cases according to other laws, poverty will prevail commonly among them.
[ 3] The nation among whom promiscuity and zina (fornication or adultery) becomes rampant, Allah will punish them with epidemics and endemic diseases.
[ 4] Those who curtail measures and weights, Allah will cause famine to break out amongst them. and
[ 5] Those who fail to pay their Zakah, Allah will withhold rain from them.
[ Cited by Qurtubi who said that Al-Bazzar has narrated the over-all sense of this lzadith, though with different words; and Malik Ibn Anas has also narrated it from Ibn ` Umar (رض) ].
Tabarani narrates from Ibn ` Abbas (رض) that the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said: |""When it becomes rampant in a community to steal from the spoils of war, Allah will cast terror of enemies into their hearts; when usury becomes a common practice in a community, death becomes a frequent occurrence in that society; a community that gives short measure and weight, Allah cuts off their sustenance; those who decide against the truth, murder becomes common among them; and those who betray their agreement, Allah causes their enemies to prevail upon them.|"" [ Malik has also transmitted it, but as a saying of Ibn ` Abbas (رض) . See Mazhari ].
Various Forms of Poverty, Famine and Curtailment of Sustenance:
The Hadith (cited above) states that people's 'sustenance' may be Cut Off as a punishment to short measuring: This can take different forms. They may be completely deprived of their sustenance; or sustenance may be available, but they may not be able to eat or use it, as it commonly happens nowadays in the case of many diseases. Likewise, 'famine' might take different forms: Items of necessity might be lacking; or they might be available abundantly, but it might be difficult to purchase them, because the prices are unbearably exorbitant, as is experienced nowadays. The Hadith says that in certain situations faqr will prevail in the society. Faqr is generally translated as 'poverty', but its real meaning in Arabic is 'being in need' or 'being dependent on someone'. Keeping this meaning in view, the situation of faqr pointed out in the Hadith is not confined to lack of money and other necessary things, but it also includes a situation where people depend on others in their business and other necessities of life. The more a person is in need of others, the greater is his degree of faqr. Let us consider the conditions of the present age. Man is bound by the most complicated laws that restrict his living, his movement and his intentions, so that he is unable to eat what he wants to eat, or utter what he wants to utter. He possesses money, but he is not free to buy of his choice from where he wants to. He is not free to undertake a journey [ or to travel ] as and when he wants to. He is bound so much by these restrictive laws that he has no choice but to follow the official procedure for which he has to flatter the officials [ at every level ] including the peons. Without this, life is difficult. This entire system
of dependence on others is a part of faqr. This elaborate explanation should dispel the doubts that might apparently arise regarding the statement of the Hadith.
Commentary:
According to Sayyidna ` Abdullah Ibn Masud (رض) ، Surah Tatfif was revealed in Makkah. Therefore, most of the copies of the Qur'an refer to it as the Makki Surah. According to Sayyidna Ibn ` Abbas (رض) ، Qatadah, Muqatil and Dahhak رحمۃ اللہ علیہم ، it is a Madani Surah, but only about eight verses are Makki. Imam Nasa'i (رح) transmits a narrative from Sayyidna Ibn ` Abbas (رض) that when the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) arrived in Madinah, the people of Madinah whose most transactions were based on measurements used to cheat and short measure. For this reason, Allah revealed the Surah. It is reported from Sayyidna Ibn ` Abbas (رض) that this is the first Surah that was revealed as soon as the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) arrived at Madinah. The reason is that it was a common practice in Madinah that the people used to be very strict in measuring when they had to receive something from others, but when they sold something, they used to cheat the buyers. After the revelation of this Surah, all of them abandoned this bad custom totally, and mended themselves in a way that they are now well-known in their honesty in weighing and measuring. (Reported by Hakim, Nasa'i, and Ibn Majah, with sound chain of narrators)
وَيْلٌ لِّلْمُطَفِّفِينَ (Woe to the curtailers...83:1) The word mutaffifin 'those who give short measure or weight' is derived from Tatfif 'to give short measure or short weight'. The Qur'anic expression 'Woe to the curtailers' is indicative of the injunction that this practice is prohibited.
Tatfif has a Wider Scope;
The Qur'an and Sunnah have prohibited Tatfif which primarily signifies 'giving short measure and weight', because generally all transactions are carried out by things that can be measured or weighed. But the basic purpose of weighing or measuring is none else but to give a person what he deserves. It, therefore, indicates that the rule is not restricted to weights and measures only, but it includes all other means through which the rights of someone are evaluated, assessed or appraised. It is obligatory that all rights are given to the deserving persons in full, whether they are assessed by weight, measure, number or any other means. In terms of this concept of Tatfif, it is prohibited to give to any person less than his due.
It is recorded in Muwatta' of Imam Malik that Sayyidna ` Umar Ibn-ul-Khattab (رض) saw a person curtailing [ cutting short ] his bowing and prostration postures in prayers, he said to him:
لَقَد طَفَّفتَ
'You have committed Tatfif (curtailed the right) of Allah.'
Having cited this statement of Sayyidna ` Umar Ibn-ul-Khattab (رض) ، Imam Malik (رح) formulates the following postulate:
لکلّ شیءٍ
'Everything has a full due and a short measure.'
This postulate can apply even to prayers, ablution, cleanliness and all the rights of Allah and the ways of worship. If someone is deficient in fulfilling these rights of Allah, he is guilty of Tatfif. Similarly if one cuts short human rights [ by failing to perform duties imposed upon him or keeping to the terms of agreement duly ], he is covered by the rule laid down by the verse regarding Tatfif. For example, if an employee has entered into a contract with the employer that he shall work for specified time, it is imperative for him to work for the stipulated hours. If he curtails the hours, he is guilty of Tatiff. Generally, people - even scholars - are lax in this matter. They do not regard curtailment of their obligations relating to service or labour as sin. May Allah protect us from it!
HADITH: Sayyidna ` Abdullah Ibn ` Abbas (رض) has narrated that the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) has said:
خمس بخمس
'There are five sins, for which there are five punishments.'
[ 1] He who breaks his covenant, Allah will cause his enemy to subdue him.
[ 2] The nation that abandons the sacred laws of Allah, and decides cases according to other laws, poverty will prevail commonly among them.
[ 3] The nation among whom promiscuity and zina (fornication or adultery) becomes rampant, Allah will punish them with epidemics and endemic diseases.
[ 4] Those who curtail measures and weights, Allah will cause famine to break out amongst them. and
[ 5] Those who fail to pay their Zakah, Allah will withhold rain from them.
[ Cited by Qurtubi who said that Al-Bazzar has narrated the over-all sense of this lzadith, though with different words; and Malik Ibn Anas has also narrated it from Ibn ` Umar (رض) ].
Tabarani narrates from Ibn ` Abbas (رض) that the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said: |""When it becomes rampant in a community to steal from the spoils of war, Allah will cast terror of enemies into their hearts; when usury becomes a common practice in a community, death becomes a frequent occurrence in that society; a community that gives short measure and weight, Allah cuts off their sustenance; those who decide against the truth, murder becomes common among them; and those who betray their agreement, Allah causes their enemies to prevail upon them.|"" [ Malik has also transmitted it, but as a saying of Ibn ` Abbas (رض) . See Mazhari ].
Various Forms of Poverty, Famine and Curtailment of Sustenance:
The Hadith (cited above) states that people's 'sustenance' may be Cut Off as a punishment to short measuring: This can take different forms. They may be completely deprived of their sustenance; or sustenance may be available, but they may not be able to eat or use it, as it commonly happens nowadays in the case of many diseases. Likewise, 'famine' might take different forms: Items of necessity might be lacking; or they might be available abundantly, but it might be difficult to purchase them, because the prices are unbearably exorbitant, as is experienced nowadays. The Hadith says that in certain situations faqr will prevail in the society. Faqr is generally translated as 'poverty', but its real meaning in Arabic is 'being in need' or 'being dependent on someone'. Keeping this meaning in view, the situation of faqr pointed out in the Hadith is not confined to lack of money and other necessary things, but it also includes a situation where people depend on others in their business and other necessities of life. The more a person is in need of others, the greater is his degree of faqr. Let us consider the conditions of the present age. Man is bound by the most complicated laws that restrict his living, his movement and his intentions, so that he is unable to eat what he wants to eat, or utter what he wants to utter. He possesses money, but he is not free to buy of his choice from where he wants to. He is not free to undertake a journey [ or to travel ] as and when he wants to. He is bound so much by these restrictive laws that he has no choice but to follow the official procedure for which he has to flatter the officials [ at every level ] including the peons. Without this, life is difficult. This entire system
of dependence on others is a part of faqr. This elaborate explanation should dispel the doubts that might apparently arise regarding the statement of the Hadith.
Tafseer Mufti Taqi Usmani
Woe to the curtailers [1]
who, when they measure something to receive from people, take it in full, [2]
and when they measure or weigh something to give it to them, give less than due. (Although the direct reference in this verse is to weighing and measuring commodities it is in fact a general principle to prohibit having two different standards when behaving with others,the treatment disapproved for one’s own self must not be approved for others) [3]
who, when they measure something to receive from people, take it in full, [2]
and when they measure or weigh something to give it to them, give less than due. (Although the direct reference in this verse is to weighing and measuring commodities it is in fact a general principle to prohibit having two different standards when behaving with others,the treatment disapproved for one’s own self must not be approved for others) [3]
Tafseer Shaikh Ashiq Ilahi
Surah Mutaffifin is also called Surah Tatfif. The word "Tatfif" refers to diminishing quantities when weighing or measuring (cheating). A common method of measuring quantities of grain in previous times was by filling utensils of standardised sizes.
The above verses condemn the act of cheating people when weighing or measuring for them. Allah speaks of people who cheat others who buy from them and when they buy from others, they watch carefully to see that they are given their share in full. Allah reminds such people about the Day of Judgment when they will be taken to task for their misdeeds and punished accordingly. In fact, the punishment for the sin of cheating in weight and measure is also experienced in this world. Sayyidina Abdullah bin Abbas رض reports that the Holy Prophet(صلی اللہ علیہ وآلہ وسلم) said to those who cheat in weighing and measuring that they have been given to a sin that caused people of previous nations to be destroyed in this world.["Mishkat"] The nation of Sayyidina Shu'ayb رضstarted the evil practice of cheating in weight and measure. Despite his persistent efforts to reform them, the people refused to desist from this evil. Eventually, Allah's punishment destroyed them. The details of this have been discussed in the commentary of Surah Shu'ara [Surah 26,verses 176-191] and Surah A'raf [Surah 7,verses 85-92],
The"Mu'atta" of Imam Malik (R.a) reports from Sayyidina Abdullah bin Abbas رض that sustenance is constrained for those who cheat in weight measure. This means that they will either be given less sustenance or that they will be deprived of blessings in their sustenance.
It is Haram (Unlawful) to give a customer less than the weight or th measurement for which he has paid. On the contrary, the Shari'ah has encouraged traders to give the customer more than what he pays for. The Holy Prophet(صلی اللہ علیہ وآلہ وسلم) was once passing by a person who was employed to measure for a trader. The Holy Prophet(صلی اللہ علیہ وآلہ وسلم)said to him, "Measure and give more." Just as it is Haram (unlawful)to reduce when weighing and measuring, it^also sinful to reduce in other matters and such an act will considerably reduce the rewards of one's good deeds as well. Every believer has accepted to fulfil a set of responsibilities which he owes to Allah and to fellow man. Cheating H these responsibilities also constitute sin. The "Mu'atta" of Imam Malik reports a Hadith in which Sayyidina Umar- (رضي الله عنه )after performing Salah,met a person who was not present for the Asr Salah. Sayyidina Umar ( رضي الله عنه)asked him what had prevented him from performing Asr Salah, to which he presented some excuse. To this Sayyidina Umar ( رضي الله عنه)replied, "You have cheated!" (i.e, cheated yourself by depriving yourself of the rewards for performing Salah in congregation). After reporting this narration, Imam Malik رحمة الله writes that everything can either be completed properly or one may cheat in completing it.
Cheating can take place in several other manners as well such as:
1. Omitting the Sunnah acts of salah.
2.Omitting the Sunnah acts of Hajj and Umrah.
3. Fasting without abstaining from sins like backbiting.
4. Reciting the Qur'an incorrectly.
5. Not paying zakah in full.
While one will be depriving oneself of the complete rewards for these deeds, certain acts may completely nullify one's good deed e.g. reciting the Qur'an incorrectly inSalah may nullify one's Salah. P p Another form of "Tatfif (cheating) is when an employee is employed to work for an agreed number of hours but accepts his full salary for working less hours. An employee is obliged to do the work he is being paid for. It is Haram (unlawful for one to accept one's full salary when the desired work is incomplete or incorrect. An employee will be guilty of "Tatfif" if he uses his working hours to engage in activities that are not related to his work such as smoking or idle chatter. It is unfortunately the practice of many employees to work diligently while the employer is watching but to engage in something else when his back is turned.The person doing this is guilty of "Tatfif. Also guilty of "Tatfif is the employee who does something contrary to what he is paid for or who accepts a bribe to do something because of his position of employment. While the bribe is in itself Haram (unlawful),part of his salary will also become Haram (unlawful) for him because he is not doing what he is being
paid for.
The above verses condemn the act of cheating people when weighing or measuring for them. Allah speaks of people who cheat others who buy from them and when they buy from others, they watch carefully to see that they are given their share in full. Allah reminds such people about the Day of Judgment when they will be taken to task for their misdeeds and punished accordingly. In fact, the punishment for the sin of cheating in weight and measure is also experienced in this world. Sayyidina Abdullah bin Abbas رض reports that the Holy Prophet(صلی اللہ علیہ وآلہ وسلم) said to those who cheat in weighing and measuring that they have been given to a sin that caused people of previous nations to be destroyed in this world.["Mishkat"] The nation of Sayyidina Shu'ayb رضstarted the evil practice of cheating in weight and measure. Despite his persistent efforts to reform them, the people refused to desist from this evil. Eventually, Allah's punishment destroyed them. The details of this have been discussed in the commentary of Surah Shu'ara [Surah 26,verses 176-191] and Surah A'raf [Surah 7,verses 85-92],
The"Mu'atta" of Imam Malik (R.a) reports from Sayyidina Abdullah bin Abbas رض that sustenance is constrained for those who cheat in weight measure. This means that they will either be given less sustenance or that they will be deprived of blessings in their sustenance.
It is Haram (Unlawful) to give a customer less than the weight or th measurement for which he has paid. On the contrary, the Shari'ah has encouraged traders to give the customer more than what he pays for. The Holy Prophet(صلی اللہ علیہ وآلہ وسلم) was once passing by a person who was employed to measure for a trader. The Holy Prophet(صلی اللہ علیہ وآلہ وسلم)said to him, "Measure and give more." Just as it is Haram (unlawful)to reduce when weighing and measuring, it^also sinful to reduce in other matters and such an act will considerably reduce the rewards of one's good deeds as well. Every believer has accepted to fulfil a set of responsibilities which he owes to Allah and to fellow man. Cheating H these responsibilities also constitute sin. The "Mu'atta" of Imam Malik reports a Hadith in which Sayyidina Umar- (رضي الله عنه )after performing Salah,met a person who was not present for the Asr Salah. Sayyidina Umar ( رضي الله عنه)asked him what had prevented him from performing Asr Salah, to which he presented some excuse. To this Sayyidina Umar ( رضي الله عنه)replied, "You have cheated!" (i.e, cheated yourself by depriving yourself of the rewards for performing Salah in congregation). After reporting this narration, Imam Malik رحمة الله writes that everything can either be completed properly or one may cheat in completing it.
Cheating can take place in several other manners as well such as:
1. Omitting the Sunnah acts of salah.
2.Omitting the Sunnah acts of Hajj and Umrah.
3. Fasting without abstaining from sins like backbiting.
4. Reciting the Qur'an incorrectly.
5. Not paying zakah in full.
While one will be depriving oneself of the complete rewards for these deeds, certain acts may completely nullify one's good deed e.g. reciting the Qur'an incorrectly inSalah may nullify one's Salah. P p Another form of "Tatfif (cheating) is when an employee is employed to work for an agreed number of hours but accepts his full salary for working less hours. An employee is obliged to do the work he is being paid for. It is Haram (unlawful for one to accept one's full salary when the desired work is incomplete or incorrect. An employee will be guilty of "Tatfif" if he uses his working hours to engage in activities that are not related to his work such as smoking or idle chatter. It is unfortunately the practice of many employees to work diligently while the employer is watching but to engage in something else when his back is turned.The person doing this is guilty of "Tatfif. Also guilty of "Tatfif is the employee who does something contrary to what he is paid for or who accepts a bribe to do something because of his position of employment. While the bribe is in itself Haram (unlawful),part of his salary will also become Haram (unlawful) for him because he is not doing what he is being
paid for.
Tafseer Tafheem Ul-Quran
In the original the word mutaffifin has been used, which is derived from tatfif, a word used for an inferior and base thing in Arabic. Terminologically, tatfif is used for giving short weight and short measure fraudulently, for the person who acts thus while measuring or weighing, does not defraud another by any substantial amount, but skimps small amounts from what is due to every customer cleverly, and the poor customer does not know of what and of how much he is being deprived by the seller.
At several places in the Qur'an giving of short measure and weight has been condemned and measuring fully and weighing rightly has been stressed. In Surah Al-An'am, it has been enjoined: "You should use a full measure and a just balance. We charge one only with that much responsibility that one can bear." (6:152). In Surah Bani Isra'il it has been said: "Give full measure when you measure and weigh with even scales." (17: 35). In Surah Ar-Rahman it has been stressed: Do not upset the balance: weigh with equity and do not give short weight." (55:. 8-9). The people of the Prophet Shu`aib were punished for the reason that the evil of giving short measure and weight had become widespread among them and in spite of his counsel and advice they did not refrain from it.
At several places in the Qur'an giving of short measure and weight has been condemned and measuring fully and weighing rightly has been stressed. In Surah Al-An'am, it has been enjoined: "You should use a full measure and a just balance. We charge one only with that much responsibility that one can bear." (6:152). In Surah Bani Isra'il it has been said: "Give full measure when you measure and weigh with even scales." (17: 35). In Surah Ar-Rahman it has been stressed: Do not upset the balance: weigh with equity and do not give short weight." (55:. 8-9). The people of the Prophet Shu`aib were punished for the reason that the evil of giving short measure and weight had become widespread among them and in spite of his counsel and advice they did not refrain from it.
Transliteration
Ayah 1
Waylun lilmutaffifeena
Ayah 2
Allatheena itha iktaloo AAala alnnasi yastawfoona
Ayah 3
Waitha kaloohum aw wazanoohum yukhsiroona
Word-by-word
Ayah 1
| # | Arabic | Pronunciation | Meaning | Root |
|---|---|---|---|---|
| 1 | وَيْلٌ | Waylun | Woe | — |
| 2 | لِّلْمُطَفِّفِينَ | lilmutaffifeena | to those who give less | ط ف ف |
Ayah 2
| # | Arabic | Pronunciation | Meaning | Root |
|---|---|---|---|---|
| 1 | الَّذِينَ | Allatheena | Those who | — |
| 2 | إِذَا | itha | when | — |
| 3 | اكْتَالُواْ | iktaloo | they take a measure | ك ي ل |
| 4 | عَلَى | AAala | from | — |
| 5 | النَّاسِ | alnnasi | the people | ن و س |
| 6 | يَسْتَوْفُونَ | yastawfoona | they take in full | و ف ي |
Ayah 3
| # | Arabic | Pronunciation | Meaning | Root |
|---|---|---|---|---|
| 1 | وَإِذَا | Waitha | But when | — |
| 2 | كَالُوهُمْ | kaloohum | they give by measure (to) them | ك ي ل |
| 3 | أَو | aw | or | — |
| 4 | وَّزَنُوهُمْ | wazanoohum | they weigh (for) them | و ز ن |
| 5 | يُخْسِرُونَ | yukhsiroona | they give less | خ س ر |
Section 02
Cross-references
Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.
Section 03
Articles & resources
Long-form articles, scientific commentary, and historical context linked from the legacy archive.
Section 04
Audio & video lectures
26 videos · 12 audio lectures from contemporary scholars.
TAFSEER OF QUR'AN Ep 25 Surah Mutaffifeen 1 10 Sheikh Assim Al Hakeem:
Sheikh Assim Al Hakeem
Video · youtube
TAFSEER OF QUR'AN Ep 25 Surah Mutaffifeen 1 10 Sheikh Assim Al Hakeem:
Sheikh Assim Al Hakeem
Video · youtube
Tafseer Surah Al Mutaffifin 1 of 2 (Dr Muhammad Salah):
Dr.Muhammad Salah
Video · youtube
Tafseer Surah Al Mutaffifin 1 of 2 (Dr Muhammad Salah):
Dr.Muhammad Salah
Video · youtube
Tafseer Juz 30 Mufti Ismail Menk
Ismail Ibn Musa Menk
Video · youtube
Tafseer Juz 30 Mufti Ismail Menk
Ismail Ibn Musa Menk
Video · youtube
Never Cheat anyone in your life
Ismail Ibn Musa Menk
Video · youtube
Never Cheat anyone in your life
Ismail Ibn Musa Menk
Video · youtube
DON'T LIE AND DON'T CHEAT
Ismail Ibn Musa Menk
Video · youtube
DON'T LIE AND DON'T CHEAT
Ismail Ibn Musa Menk
Video · youtube
How Cheating is The Taste of Hypocrisy ?
Ismail Ibn Musa Menk
Video · youtube
How Cheating is The Taste of Hypocrisy ?
Ismail Ibn Musa Menk
Video · youtube
Tafseer - Surah Al-Mutaffifin (83) - Shaykh Yahya Ibrahim
Yahya Ibrahim
Video · youtube
Tafseer - Surah Al-Mutaffifin (83) - Shaykh Yahya Ibrahim
Yahya Ibrahim
Video · youtube
Al-mutafifeen
Yahya Ibrahim
Video · youtube
Al-mutafifeen
Yahya Ibrahim
Video · youtube
:A-Z Fiqh of Business Transactions by Sh. Bilal Ismail Part 1
Bilal Ismail
Video · youtube
:A-Z Fiqh of Business Transactions by Sh. Bilal Ismail Part 1
Bilal Ismail
Video · youtube
Surah Al-Mutaffifin - Day 6 - Ramadan with the Quran - Nouman Ali Khan
Nouman Ali Khan
Video · youtube
Surah Al-Mutaffifin - Day 6 - Ramadan with the Quran - Nouman Ali Khan
Nouman Ali Khan
Video · youtube
Surah Al Mutaffifin- Nouman Ali Khan
Nouman Ali Khan
Video · youtube
Surah Al Mutaffifin- Nouman Ali Khan
Nouman Ali Khan
Video · youtube
Nouman Ali Khan - you can't even sell without cheating
Nouman Ali Khan
Video · youtube
Nouman Ali Khan - you can't even sell without cheating
Nouman Ali Khan
Video · youtube
Summary of Juz Amma by Mirza Yawar Baig
Sheikh Yawar Ali Baig
Video · youtube
Summary of Juz Amma by Mirza Yawar Baig
Sheikh Yawar Ali Baig
Video · youtube
yahya-ibrahim-tafseer-daily-083-al-mutafifeen
yahya-ibrahim
Audio lecture
yahya-ibrahim-tafseer-daily-083-al-mutafifeen
yahya-ibrahim
Audio lecture
abu-bakr-zoud-tafseer-of-juz-amma/
abu-bakr-zoud
Audio lecture
abu-bakr-zoud-tafseer-of-juz-amma/
abu-bakr-zoud
Audio lecture
mufti-menk-beware-of-fraud
mufti-menk
Audio lecture
mufti-menk-beware-of-fraud
mufti-menk
Audio lecture
haleh-banani-feeling-like-fraud-imposter-syndrome-e3
haleh-banani
Audio lecture
haleh-banani-feeling-like-fraud-imposter-syndrome-e3
haleh-banani
Audio lecture
muslim-life-hackers-s03e03-feeling-like-a-fraud-the-imposter-syndrome-haleh-banani
haleh-banani
Audio lecture
muslim-life-hackers-s03e03-feeling-like-a-fraud-the-imposter-syndrome-haleh-banani
haleh-banani
Audio lecture
bilal-philips-the-best-of-islam-business
bilal-philips
Audio lecture
bilal-philips-the-best-of-islam-business
bilal-philips
Audio lecture
References
- Tafseer — Abdullah Yusuf
- Tafseer — Dr. Farooq Azam
- Tafseer — Ibn Abbas
- Tafseer — Jalalain
- Tafseer — Ma’arif Ul-Quran
- Tafseer — Mufti Taqi Usmani
- Tafseer — Shaikh Ashiq Ilahi
- Tafseer — Tafheem Ul-Quran
- Translation — Sahih International
- Hadith collections — 8 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
- Quranic cross-references — 32 parallel verses
- Linked articles — 4 long-form pieces
