Tafsir of Al-Mutaffifeen 83:1

Introduction

It is called Surat al-Mutaffifin. There is a difference of opinion regarding whether it is Meccan or Medinan. Ibn Mas‘ud and al-Dahhak stated it is Meccan, while al-Hasan and ‘Ikrimah stated it is Medinan. Al-Suddi concurred with the latter, stating that there was a man in Medina nicknamed Abu Juhaynah who possessed two measuring vessels; he would take using the fuller one and give using the lesser one, so this [Surah] was revealed.

There are various narrations from Ibn ‘Abbas. Ibn al-Durays recorded from him that he said: "The last to be revealed in Mecca was Surat al-Mutaffifin." Conversely, Ibn Marduyah and al-Bayhaqi recorded from him that he said: "The first to be revealed in Medina was Wailun lil-Mutaffifin (Woe to the defrauders)." This latter narration is supported by what al-Nasa'i, Ibn Majah, al-Bayhaqi in Shu‘ab al-Iman, and others recorded with a sound chain of narration, stating: "When the Prophet (may Allah exalt and grant him peace) arrived in Medina, they were among the worst of people in their measuring. Allah the Exalted revealed Wailun lil-Mutaffifin, and they improved their measuring thereafter."

Another narration from him, as well as one from Qatadah, suggests it is Meccan, except for verses from its end, starting with, "Indeed, those who committed crimes..." (83:29). Others suggest it is Medinan, except for the first six verses. Some who posit a category between Meccan and Medinan say it is neither, but was revealed between Mecca and Medina so that Allah the Exalted might rectify the affairs of the people of Medina before the arrival of the Messenger of Allah (may Allah exalt and grant him peace). Its verses are thirty-six, without dispute.

The connection between this Surah and the preceding one is that, as the Almighty previously mentioned the blessed, the wretched, and the Day of Recompense, while emphasizing its gravity, He here mentions what He (Majestic is His Majesty) has prepared for some of the disobedient. He mentions them by the basest form of disobedience: tatfif (defrauding in measures), which barely contributes to increasing or growing wealth, while this Surah also contains an elaboration of the state of the deniers mentioned previously, in greater detail, as is evident.

Jalal al-Suyuti said: "The separation of this Surah between al-Infitar and al-Inshiqaq—which are its counterparts—is done for a subtle point which Allah the Exalted inspired in me. These four surahs, and the two before them, and al-Inshiqaq, describe the states of the Day of Resurrection, mentioned in the order of occurrence. Most of what happens in al-Takwir and all that happens in al-Infitar occur at the onset of the Day of Resurrection. Then follows the long standing and the enduring of terrors, which is mentioned in this Surah with His saying: 'The day when mankind will stand before the Lord of the worlds' (83:6). After that, the Great Intercession occurs, the scrolls are spread, and one receives [his record] in his right hand, one in his left, and one from behind his back. Then the reckoning occurs, as indicated by the traditions. Thus, it is appropriate that Surat al-Inshiqaq, which contains the delivery of the records and the reckoning, follows the Surah that mentions the [general] standing, and that the latter follows the Surah that mentions the beginnings of the states of that Day."

He also provided another perspective: "When the Almighty said in al-Infitar, 'And indeed, [appointed] over you are keepers, noble and recording' (82:10-11)—and that is in this world—He mentioned in this Surah the state of what the keepers write, which is 'a written register' (marqum) placed in ‘Illiyin or Sijjin, and that is also in this world, as indicated by the traditions. This is the second state of the book mentioned in the second Surah. It has a third state, which follows those two, namely its delivery to its possessor in the right hand or otherwise, which is on the Day of Resurrection. Therefore, it is appropriate that the Surah containing this [third state] is placed after the Surah containing the second state." This concludes his statement, and although it is not devoid of subtlety, there is room for investigation into it, so bear that in mind.

"Woe to the defrauders."

It has been said that al-wayl (woe) means the intensity of evil. It has also been said that it means sorrow and destruction, or painful punishment. It has further been said that it is a place in Hell; Ibn Jarir recorded this as a marfu’ (elevated) narration from Uthman, though the chain of narration is questionable. Many have held the view that it is specifically a place in Hell. Imam Ahmad and al-Tirmidhi recorded from Abu Sa'id that the Messenger of Allah (may Allah exalted be He grant him peace) said: "Woe is a valley in Hell; the disbeliever falls therein for forty autumns before he reaches its bottom." In the Sahih collections of Ibn Hibban and al-Hakim, it is narrated with the wording: "A valley between two mountains, in which the disbeliever falls." Ibn Abi Hatim narrated from Abdullah that it is a valley in Hell of pus.

In al-Mufradat by al-Raghib, it is stated that al-Asma'i said: "Woe is an expression of denigration, and it is sometimes used for lamentation." The one who says that 'Woe' is a valley in Hell does not intend that the word 'Woe' is linguistically defined as such; rather, he means that the one about whom Allah the Exalted says this has become deserving of a dwelling in the Fire, and this is confirmed for him. End quote.

The apparent meaning is that applying it to that [valley] is like the application of [the term] 'Jahannam' (Hell) to what is known of it; one should consider what type of application that is. Regardless, it is a subject (mubtada'), even though it is indefinite, because it is used in the context of an imprecation (du'a'). Al-Mutaffifin (the defrauders) is its predicate (khabar).

Al-Tatfif (defrauding) is the act of giving short measure or weight, because that which is reduced in a measure or a weight is a 'trifling' (tafif) thing—that is, a small, insignificant amount. The taf'il form here is for transitivity or for conveying frequency. This does not contradict its being derived from 'trifling' in the aforementioned sense, because the frequency of the action occurs through its repeated occurrence, not through the abundance of what is being measured. According to al-Zajjaj, it is derived from tafa al-shay', meaning the side or edge of a thing.