Tafsir of Al-Isra 17:35

"And give full measure when you measure": Complete it and do not diminish it.

"When you measure": That is, at the time of your measuring out to buyers. The command is restricted to this time because tatfif (giving short measure) occurs therein. As for the time of taking measure from people, there is no need to command fairness, for the Almighty said: "When they take measure from people, they take in full" (Al-Mutaffifin: 2).

"And weigh with the straight balance": It is the qabban (steelyard/scale), as narrated from Ad-Dahhak. It is called qarsatun in the dialect of the people of Al-Sham, as Al-Azhari stated. Az-Zajjaj said: It is the scale, whether small or large, used for weighing dirhams or other things. Al-Layth said: It is the most accurate of scales. Ibn Abi Hatim recorded from Qatadah that it is justice, and from Al-Hasan that it is iron. It is an Arabized word of Roman origin, as Ibn Durayd stated, due to the lack of its root in the Arabic language. It has been said that it is Arabic, and the opinion that it is Arabized—and that it means the scale in the Roman language—is narrated from Ibn Jubayr and a group. It is also said that it is composed of two words: qist (justice) and tawus (the scale pan), but one of the two tā letters was omitted because composition allows for shortening; however, this is as you see it. Regarding the view that it is an Arabized Roman word—which is the correct view—its usage in the Quran does not contradict its being Arabic, as mentioned in the Almighty’s saying: "Indeed, We have sent it down as an Arabic Quran" (Yusuf: 2), because after being Arabized and heard in eloquent speech, it becomes Arabic. Thus, there is no need to deny its Arabization, claim it is a metaphorical dominance, or argue that the meaning is merely "Arabic style."

The Kufans read it with a kasra on the qaf, while others read it with a damma. The first sin may be substituted with a sad, just as the sad is substituted with a sin in as-sirat al-mustaqim.

"The straight": That is, the just, the level. This makes the interpretation of qistas as "justice" weak. Perhaps the sufficiency of its "straightness" over the command to "fulfill the weight" is because—as the Sheikh al-Islam said—when it is straight, injustice is generally not conceivable, unlike measuring, where tatfif often occurs even when the instrument is straight. Just as the sufficiency of "giving full measure" over the command to "adjust it" is because giving it in full is inconceivable without adjusting the measuring vessel, and it has also been commanded to straighten it in the Almighty's saying: "And give full measure and weight with justice" (Al-An'am: 152).

"That": That is, fulfilling the measure and weight with the straight balance, "is better" in this world, because it is a cause for people’s desire to deal with the person doing so, and it brings beautiful praise upon him.

"And best in result": That is, the outcome, due to the reward that results from it in the Hereafter. Ta’wil is in the form of taf’il from ala (to return). Its origin is the return of a thing to its intended goal, whether in terms of knowledge—as in the Almighty’s saying: "And none knows its ta’wil except Allah" (Al-Imran: 7)—or in terms of action—as in His saying, may He be exalted: "The day its ta’wil comes" (Al-A'raf: 53). The poet said: "And for separation, before the day of parting, there is a result." It is said that the meaning is: that is better in itself because it is a trust, and it is a trait of perfection; and it is better in outcome in this world because it is a cause for the inclination of hearts, the desire for transaction, and good mention among people, which leads to wealth; and in the Hereafter, because it is a cause for deliverance from punishment and the attainment of reward. It is also said that "best in ta'wil" means the best in meaning and interpretation.

Furthermore, fulfilling measure and weight is mandatory by consensus. To diminish this is strictly among the major sins, according to the severe threat directed at the doer in the verses and authentic hadiths, with no distinction between a little and a lot. Yes, some have said that tatfif involving a trivial thing that most people overlook should be a minor sin. If you say: They mentioned regarding usurpation (ghasb) that usurping less than a quarter of a dinar is not a major sin, and its implication is that tatfif should likewise be so, I would say: That is problematic and should not be used as an analogy; rather, a consensus to the contrary has been reported. Al-Adhru'i said: It is a limitation without basis. And upon investigation, one may distinguish by the fact that usurpation is not something where a little leads to a lot, because it occurs by way of force and dominance, unlike tatfif. Therefore, it is necessary to deter people from it by holding that both its small and large amounts are major sins, adopting what they said regarding drinking a drop of wine: that it is a major sin even if the corruption of wine is not found therein, because a little leads to much. Like tatfif in measure and weight is the deficiency in measurement by length (dhara). Hardly any measurer, weigher, or land-surveyor in these eras remains safe from deficiency, except for those whom Allah the Almighty protects.