VERSES
36
PAGES
587-589

Name

It is derived from the very first verse; Wayl-ul-lil mutaffifin.

Period of Revelation

The style of the Surah and its subject matter clearly show that it was revealed in the earliest stage at Makkah, when surah after surah was being revealed to impress the doctrine of the Hereafter on the people's minds. This Surah was revealed when they had 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. Some commentators regard this as a Madani Surah. This misunderstanding has been caused by a tradition from Ibn Abbas according to which when the Holy Prophet (upon whom be peace) arrived in Madinah, the evil of giving short weight and measure was widespread among the people there. Then Allah sent down Wayl ul-lil mutaffifin and the people began to give full weight and measure. (Nasa'i, Ibn Majah, Ibn Marduyah, Ibn Jarir, Baihaqi: Shu`ab-il-Iman) But, as we have explained in the introduction to Surah Ad-Dahr, the common practice with the Companions and their successors was that when they found that a verse applied to a certain matter of life, they would say that it had been sent down concerning that particular matter. Therefore, what is proved by the tradition of Ibn Abbas is that when after his emigration to Madinah the Holy Prophet (upon whom be peace) saw that the evil was widespread among the people there, he recited this Surah before them by Allah's Command and this helped them mend their ways.

Theme and Subject Matter

The theme of this Surah too is the Hereafter. In the first six verses the people have been taken to task for the prevalent evil practice in their commercial dealings. When they had 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 society, it has been said that it is an inevitable result of the heedlessness of the Hereafter. Unless the people realized that one day they would have to appear before God and account for each single act they performed in the world, it was not possible that they would adopt piety and righteousness in their daily affairs. Even if a person might practice honesty in some of his less important dealings in view of "honesty is the best policy," he would never practice honesty on occasions when dishonesty would seem to be "the best policy". Man can develop true and enduring honesty only when he fears God 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 constant in it, or otherwise, would not be dependent on its being useful or useless in the world.

Thus, after making explicit the relation between morality and the doctrine of the Hereafter in an effective and impressive way, in vv. 7-17, it has been said: The deeds of the wicked are already being recorded in the black list of the culprits, and in the Hereafter they will meet with utter ruin. Then in vv. 18-28, the best end of the virtuous has been described and it has been laid that their deeds are being recorded in the list of the exalted people, on which are appointed the angels nearest to Allah.

In conclusion, the believers have been consoled, and the disbelievers warned, as if to say: "The people who are disgracing and humiliating the believers today, are culprits who, on the Resurrection Day, will meet with a most evil end in consequence of their conduct, and these very believers will feel comforted when they see their fate."

Source: Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Quran

ﭑﭒﭓ

كَلَّا إِنَّ كِتَابَ الْأَبْرَارِ لَفِي عِلِّيِّينَ

Sahih International

No! Indeed, the record of the righteous is in 'illiyyun.

Indonesian

Sekali-kali tidak, sesungguhnya kitab orang-orang yang berbakti itu (tersimpan) dalam 'Illiyyin.

وَمَا أَدْرَاكَ مَا عِلِّيُّونَ

Sahih International

And what can make you know what is 'illiyyun?

Indonesian

Tahukah kamu apakah 'Illiyyin itu?

كِتَابٌ مَّرْقُومٌ

Sahih International

It is [their destination recorded in] a register inscribed

Indonesian

(Yaitu) kitab yang bertulis,

يَشْهَدُهُ الْمُقَرَّبُونَ

Sahih International

Which is witnessed by those brought near [to Allah ].

Indonesian

yang disaksikan oleh malaikat-malaikat yang didekatkan (kepada Allah).

إِنَّ الْأَبْرَارَ لَفِي نَعِيمٍ

Indonesian

Sesungguhnya orang yang berbakti itu benar-benar berada dalam kenikmatan yang besar (surga),

Sahih International

Indeed, the righteous will be in pleasure

عَلَى الْأَرَائِكِ يَنظُرُونَ

Indonesian

mereka (duduk) di atas dipan-dipan sambil memandang.

Sahih International

On adorned couches, observing.

تَعْرِفُ فِي وُجُوهِهِمْ نَضْرَةَ النَّعِيمِ

Sahih International

You will recognize in their faces the radiance of pleasure.

Indonesian

Kamu dapat mengetahui dari wajah mereka kesenangan mereka yang penuh kenikmatan.

يُسْقَوْنَ مِن رَّحِيقٍ مَّخْتُومٍ

Sahih International

They will be given to drink [pure] wine [which was] sealed.

Indonesian

Mereka diberi minum dari khamar murni yang dilak (tempatnya),

خِتَامُهُ مِسْكٌ ۚ وَفِي ذَٰلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ

Indonesian

laknya adalah kesturi; dan untuk yang demikian itu hendaknya orang berlomba-lomba.

Sahih International

The last of it is musk. So for this let the competitors compete.

وَمِزَاجُهُ مِن تَسْنِيمٍ

Indonesian

Dan campuran khamar murni itu adalah dari tasnim,

Sahih International

And its mixture is of Tasneem,

عَيْنًا يَشْرَبُ بِهَا الْمُقَرَّبُونَ

Sahih International

A spring from which those near [to Allah ] drink.

Indonesian

(yaitu) mata air yang minum daripadanya orang-orang yang didekatkan kepada Allah.

إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ

Sahih International

Indeed, those who committed crimes used to laugh at those who believed.

Indonesian

Sesungguhnya orang-orang yang berdosa, adalah mereka yang menertawakan orang-orang yang beriman.

وَإِذَا مَرُّوا بِهِمْ يَتَغَامَزُونَ

Sahih International

And when they passed by them, they would exchange derisive glances.

Indonesian

Dan apabila orang-orang yang beriman lalu di hadapan mereka, mereka saling mengedip-ngedipkan matanya.

ﯿ

وَإِذَا انقَلَبُوا إِلَىٰ أَهْلِهِمُ انقَلَبُوا فَكِهِينَ

Sahih International

And when they returned to their people, they would return jesting.

Indonesian

Dan apabila orang-orang yang berdosa itu kembali kepada kaumnya, mereka kembali dengan gembira.

وَإِذَا رَأَوْهُمْ قَالُوا إِنَّ هَٰؤُلَاءِ لَضَالُّونَ

Sahih International

And when they saw them, they would say, "Indeed, those are truly lost."

Indonesian

Dan apabila mereka melihat orang-orang mukmin, mereka mengatakan: "Sesungguhnya mereka itu benar-benar orang-orang yang sesat",

وَمَا أُرْسِلُوا عَلَيْهِمْ حَافِظِينَ

Sahih International

But they had not been sent as guardians over them.

Indonesian

padahal orang-orang yang berdosa itu tidak dikirim untuk penjaga bagi orang-orang mukmin.

فَالْيَوْمَ الَّذِينَ آمَنُوا مِنَ الْكُفَّارِ يَضْحَكُونَ

Sahih International

So Today those who believed are laughing at the disbelievers,

Indonesian

Maka pada hari ini, orang-orang yang beriman menertawakan orang-orang kafir,

عَلَى الْأَرَائِكِ يَنظُرُونَ

Sahih International

On adorned couches, observing.

Indonesian

mereka (duduk) di atas dipan-dipan sambil memandang.

هَلْ ثُوِّبَ الْكُفَّارُ مَا كَانُوا يَفْعَلُونَ

Sahih International

Have the disbelievers [not] been rewarded [this Day] for what they used to do?

Indonesian

Sesungguhnya orang-orang kafir telah diberi ganjaran terhadap apa yang dahulu mereka kerjakan.

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