Surah Al-Mutaffafin

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In the name of Allah, the Beneficent, the Merciful

Surah al-Mutaffifeen (The Defrauders)

Introduction

Name of Chapter and Reason for its Name

This chapter is called Surah al-Mutaffifeen and the name of this chapter has been taken from the first verse, which refers to the defrauders. The chapter is also called Surah al-Tatfeef.

Chapter Number

Surah al-Mutaffifeen is the 83^rd chapter of the Quran, and it was revealed after Surah al-Ankabut.

Number of Verses

There is a consensus among the exegetes that this chapter contains 36 verses.

Place of Revelation

There is a difference of opinion among the exegetes whether this chapter was revealed in Mecca or Medina. Some consider it to be a Makki chapter, and believe it to be the last chapter to have been revealed in Mecca. However other scholars, relying on the statements of Hasan, Dhahhak, and Ikrimah, considered it to be a Madani chapter. Ibn Abbas and Qatadah deemed all of its verses to have been revealed in Medina except verse 29 onwards - which they believed were revealed in Mecca.

The verses of this chapter are in line with the style of both Makki and Madani verses. The initial verses which condemn the defrauders resemble those which were usually revealed in Medina, whereas the last few verses resemble those which were revealed in Mecca.

Content

Important Concepts in this Chapter

Verses 1-3

Severe condemnation of those who cheat customers. This chapter begins with a harsh condemnation of those who defraud their customers.

Verses 4-6

The reason for their fraudulent acts is given as their lack of faith in the Hereafter.These verses display astonishment at the state of the defrauders and their actions, when they will be raised on the Day of Judgement and all of their actions, no matter how minor, will be accounted for.

Verses 7-17

Fate of the vicious ones on the Day of Judgement. These verses discuss the state of the malicious ones on the Day of Judgement and threatens them. It considers the great amount of sins to be the reason for them denying the signs of Allah.

Verses 18-28

Destiny of the pious ones, and mention about their state in the Hereafter. These verses begin discussing the state of the pious ones on the Day of Judgement, and mentions the heavenly blessings that they will be provided. Verses 29-36: A discussion about the disbelievers belittling the believers in this world and its consequence in the Hereafter.

Discussions on this Chapter

Verse 7: “No indeed! The record of the vicious is indeed in Sijjeen.”

كَلَّآ إِنَّ كِتَٰبَ ٱلۡفُجَّارِ لَفِي سِجِّينٖ ٧

Some consider this verse to indicate that the fate of the vicious ones will be in Sijjeen, and say that the term Sijjeen is taken from the word Sijn, which means a narrow passageway. The word Kitab means a record of deeds of the vicious ones, and Sijjin is considered by some commentators to refer to a larger record where the deeds of all of the Satans, disbelievers, and transgressors - both humans and jinns - are recorded.

Others have explained the verse by saying that it is a written record of those who are in Sijjeen, which is located in the lowest level of earth - the seventh level. It has also been said that Sijjeen is the name of the record of deeds itself, and this is the apparent meaning understood from the verse. In other words, that which Allah has decided to punish them with due to their own deeds, is recorded in this book.

The subsequent verse: ‘And what will show you what is Sijjeen’ therefore signifies the fact that the Arabs were not familiar with the word Sijjeen.

Other exegetes have stated, that which Allah has decreed for the vicious ones is in a prison located on top of another prison, such that even if a person falls out of it, he will remain in the bottom prison forever, or for a lengthy period of time. So the subsequent verse ‘And what will show you what is Sijjeen’ is therefore not saying anything new besides wanting people to fear Sijjeen and show that it is such a difficult place to be in that it is not possible to explain it through human language.

Another view which exists in other exegesis is that the word Kitab (record) in the verse: ‘The record of the vicious’ means something that is written (maktub), and is referring to a record of deeds. Others have said that the word Kitab is a verbal noun (masdar) and is being used with the meaning of ‘to write,’ and there is another word that is present after the word Kitab but it has been omitted. Thus the meaning becomes, ‘the actions of the vicious ones are recorded in Sijjeen.’ Others have said that the vicious ones are all of those who reject, and thus is inclusive of both disbelievers and sinners.

Some others have suggested that Sijjeen is a seventh lower level of earth where the record of the vicious ones is stored. Whereas some have explained the term by saying that Sijjeen is a valley or a well in Hell. Another view suggests that the first Sijjeen in verse 7 is the place where the record of deeds of the vicious ones is kept, and the Sijjeen mentioned in verse 8 is the record of their deeds itself. Based on the view of some scholars, what is meant by Sijjeen is a state where one is damaged or is miserable, for example when one wants to mention how bad one has fallen, they would say, so and so has arrived at the foot of the mountain.

Verse 18: “No indeed! The record of the pious is indeed in Illiyeen.”

كَلَّآ إِنَّ كِتَٰبَ ٱلۡأَبۡرَارِ لَفِي عِلِّيِّينَ ١٨

There is a difference of opinion among the various exegetes as to what the term Illiyeen means. Some have said that it means those who were good in this world will return to a place called Illiyeen which exists in the seventh heaven, where the souls of the believers reside. Others consider the record of the pious to be their deeds which have been written down, and Illiyeen is that record where the actions of all of the angels and pious individuals are collected. Another group have pointed out that when the context is taken into consideration, the verse means all that has been decreed for the pious and thus the rewards that they receive have been preserved in the Illiyeen - and what will show you (O Prophet) what is Illiyeen? Thus it is an affair which is recorded, and a decree that is definite and clear.

Some other opinions have also been mentioned in regards to the meaning of Illiyeen utilizing some narrations, such as it being heaven, or a height that continues forever. Some have said that it is a Tablet with green gems under the Throne, where the actions of Allah’s creation are recorded. Or Illiyeen is in the heavens under the Throne of Allah. Some have transmitted that it is in Sidr al-Muntaha which is a place where all of the affairs and decrees of Allah end, and it is a station where Jibrail resides.

Verse 21: “Witnessed by those brought near [to Allah].”

يَشۡهَدُهُ ٱلۡمُقَرَّبُونَ ٢١

According to some commentators, shahadah means presence, and thus those angels that are in Illiyeen, present the book of deeds as a testimony. Or this book is a way or medium for attaining higher degrees to the extent of Illiyeen, and ‘those brought near’ are those who have become close to Allah in the highest and best of stations.

Some exegetes have given a more reasonable meaning in context with the verses. They say that shahadah in this verse means to analyze and see something with one’s own eyes, and Muqarraboon are a group of people from the people of heaven whose level is higher than the pious ones. Thus the verse means, the Muqarrabun look at the Illiyeen, and the former are those who reached certainty. Some have said that the Muqarraboon are the pious ones and also the angels.

Verse 23: “Observing, [as they recline] on couches.”

عَلَى ٱلۡأَرَآئِكِ يَنظُرُونَ ٢٣

According to some scholars, this verse is in opposition to verse 15 which says: ‘they will be alienated from their Lord on that day’ that describes the traits of the vicious ones, and thus the meaning of this verse is that the believers are looking towards Allah while they are sitting on couches. Others have said that they will recline on heavenly couches and look at that which they have been blessed with, while also looking at their enemies who are being punished. Furthermore, some have suggested that what the pious ones are observing is in fact the beauty of heaven itself and the never ending blessings which exist there. Others have mentioned that the pious ones are observing heaven, and the blessings that exist there, while also watching the punishment that the disbelievers are going through.

Verse 26: “Whose seal is musk - for such let the viers vie.”

خِتَٰمُهُۥ مِسۡكٞۚ وَفِي ذَٰلِكَ فَلۡيَتَنَافَسِ ٱلۡمُتَنَٰفِسُونَ ٢٦

Some have said that khitaam is an instrument used for stamping and sealing. While on earth, a flower or wax may be used to seal something, in the Hereafter musk will be used.

Verse 34: “So today the faithful will laugh at the faithless.”

فَٱلۡيَوۡمَ ٱلَّذِينَ ءَامَنُواْ مِنَ ٱلۡكُفَّارِ يَضۡحَكُونَ ٣٤

Al-Yawm (today) refers to the Day of Recompense. Some have said that the verse means: ‘So today those who have brought faith will laugh at the disbelievers, not that the disbelievers will laugh at the believers, the way that they laugh at them in this world.’ Others have said that the verse means that the believers will laugh at the disbelievers when they see them burning, while they themselves will be in heaven surrounded by all of the blessings.

Verse 36: “Have the faithless been requited for what they used to do?”

هَلۡ ثُوِّبَ ٱلۡكُفَّارُ مَا كَانُواْ يَفۡعَلُونَ ٣٦

Some commentators have said that this verse means: ‘have the disbelievers been given their recompense?’ Whenever this is done, they will recall the times when they ridiculed and mocked the believers in this world.

Others have suggested that the meaning of this verse is connected with the previous verse. Those who have faith, are in a chamber sitting on their couches - looking at the disbelievers being punished. It will be a punishment for acts which they committed on earth, particularly those that involved mocking and laughing at the believers.

According to the Sunni Traditions

Verse 1: “Woe to the defrauders who use short measures.”

وَيۡلٞ لِّلۡمُطَفِّفِينَ ١

حَدَّثَنَا عَلِی بْنُ الْحُسَینِ بْنِ وَاقِد، حَدَّثَنِی أَبِی عَنْ یزِید وَ هُوَ ابْنُ أَبِی سَعِیدِ النَّحْوِی مَوْلَی قُرَیش عَنْ عکرِمَة عَنِ ابْنِ عَبَّاس قَالَ: لَمَّا قَدِمَ النَّبِی صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ الْمَدِینَة کانُوا مِنْ أَخْبَث النَّاسِ کیلَا فَأَنْزَلَ اللَّهُ تَعَالَی: وَیلُ لِلْمُطَفِّفِینَ فحسنوا الْکیل بَعْدَ ذَلِک

Ali ibn Husayn ibn Waqid narrates from Zayd, from Ibn Abu Saeed al-Nahwi, who narrates from Ikrimah, who narrates from Ibn Abbas, who said: “When the Messenger of Allah entered the city of Medina, they were the most vicious of people in giving short measures. That is when Allah revealed: ‘Woe to the defrauders who use short measures,’ after which they began to give good measures.”

وَ قَالَ ابْنُ أَبِی حَاتِم: حَدَّثَنَا جَعْفَرُ بْنُ النَّضْرِ بْنِ حَمَّاد، حَدَّثَنَا مُحَمَّدُ بْنُ عُبَید عَنِ الْأَعْمَشِ عَنْ عَمْرِو بْنِ مرَّة عَنْ عَبْدِ اللَّهِ بْن الْحَارِثِ عَنْ هِلَالِ قَالَ: بَینَمَا أَنَا أَسِیر مَعَ ابْنِ عُمَر فَقُلْتُ: مِنْ أَحْسَنِ النَّاسِ هَیئَةً وَ أَوْفَاهُمْ کیلًا أَهْلُ مَکة أَوْ أَهْل الْمَدِینَةِ قَالَ: حَقَّ لَهُمْ، أَمَّا سَمِعْتَ اللَّهَ تَعَالَی یقُولُ: وَیلُ لِلْمُطَفِّفِینَ

Ibn Abu Haatim says that Jafar ibn Nadhr ibn Hammad narrated to us from Muhammad ibn Ubayd, who narrated from Amash, from Amr ibn Murrah, from Abdillah ibn Harith, from Hilal that: “While I was imprisoned under Ibn Umar, I asked: ‘Who were the best of people with regards to their nature and the most loyal of them with regards to giving measures? The people of Mecca or Medina?’ He replied: ‘They both should have been, but you have heard what Allah: ‘Woe to the defrauders who use short measures.’’”

عَنْ عَلَی رَضِی اللَّهُ عَنْهُ: أَنَّهُ مَرَّ بِرَجُلٍ یزِن الزَّعْفَرَان وَ قَدْ أَرْجَح فَقَالَ لَهُ: أَقِمِ الْوَزْنَ بِالْقِسْطِ، ثُمَّ أَرْجَح بَعْدَ ذَلِک مَا شِئْتَ

وَ عَنِ ابْنِ عَبَّاس: إِنَّکمْ مَعْشَر الْأَعَاجِمِ ولیتم أَمْرَین: بِهِمَا هَلَک مَنْ کانَ قَبْلَکمْ: الْمِکیالُ وَ الْمِیزَان وَ خَصَّ الْأَعَاجِمِ لِأَنَّهُمْ یجْمَعُونَ الْکیل وَ الْوَزْن جَمِیعاً وَ کانَا مفرّقین فِی الْحَرَمَینِ: کانَ أَهْل مَکة یزنون و أهل المدينة يكيلون‏

It has been narrated by Ali that: “He passed by a man who was weighting saffron and would incline the scale of balance (to give it more weight).” He said to the man: “Rectify your balance correctly, then increase the weight after that however much you want.”

Ibn Abbas would say: “You are a nation of non-Arabs, who are close to two matters by which those who lived before you were destroyed: the measure and the scale.” He specified the non-Arabs because they would use the measure and the scale together. Whereas what was used in the two sanctuaries was different: The people of Mecca would weigh, whereas the people of Medina would measure.

وَ عَنِ ابْنِ عُمَر أَنَّهُ کانَ یمُرُّ بالبائع فَیقُولُ لَهُ: اتَّقِ اللَّهَ وَ أَوْفِ الْکیل، فَإِن الْمُطَفِّفِینَ یوقفون یوْمَ الْقِیامَةِ لِعَظَمَةِ الرَّحْمَنِ حَتَّی إِنَّ الْعرق لیلجمهم. وَ عَنْ عکرِمَة: أَشْهَدُ أَنَّ کلَّ کیال وَ وزَان فِی النَّارِ، فَقِیلَ لَهُ: انَّ ابْنک کیال أَوْ وَزَان، فَقَالَ: أَشْهَدُ أَنَّهُ فِی النَّارِ

When Ibn Umar would pass by a seller, he would say to him: “Fear Allah and be just with your measurements. This is because the defrauders will come to a standstill on the Day of Judgement due to the Majesty of the most Merciful, until sweat will bridle them.” Akramah says: “I testify that all of those who weigh and measure are in the Fire.” So it was said to him: “Your son is one of those who weighs or measures.” So he replied: “I testify that he is in the Fire.”

وَ عَنْ قتَادة: أُوفِ یا ابْنَ آدَم کمَا تُحِبُّ أَنْ یوفّی لَک وَ اعْدِلْ کمَا تُحِبُّ أَنْ یعْدِلَ لَک. وَ عَن الْفُضَیلِ: بَخْس الْمِیزَانِ سَوَاد الْوَجْه یوْمَ الْقِیامَةِ

Qatadah said: “Be loyal, O son of Adam, like you love to be treated faithfully; and be just, like you love to be treated justly.” Fudhayl said: “One who reduces the scale will have a darkened face on the Day of Judgement.”

عَنْ عَبْدِ الْمَلِک بْنِ مَرْوَان: أَنَّ أَعْرَابِیاً قَالَ لَهُ: قَدْ سَمِعْت مَا قَالَ اللَّهُ فِی الْمُطَفِّفِینَ: أَرَادَ بِذَلِک أَنْ المطفف قَدْ تَوَجَّهَ عَلَیهِ الْوَعِیدِ الْعَظِیمِ الَّذِی سَمِعْتَ بِهِ فَمَا ظَنُّک بِنَفْسِک وَ أَنْتَ تَأْخُذُ أَمْوَال الْمُسْلِمِینَ بِلَا کیل وَ لَا وَزْن

Abdul Malik ibn Marwan narrates that: “A number of bedouins said to him: ‘You must have definitely heard what Allah said regarding the defrauders? What he meant by that was that a great menacing punishment is anticipating a defrauder, which you (Ibn Marwan) have heard about. So what is your supposition about yourself, while you take the wealth of the Muslims without any measure or weight?’”

Verse 6: “A day when mankind will stand before the Lord of all the worlds.”

يَوۡمَ يَقُومُ ٱلنَّاسُ لِرَبِّ ٱلۡعَٰلَمِينَ ٦

قَالَ الْإِمَام مَالِک عَنْ نَافِع عَن ابْنِ عُمَرَ أَنَّ النَّبِی صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ قَالَ: یوْمَ یقُومُ النَّاسُ لِرَبِّ الْعَالَمِینَ حَتَّی یغِیبَ أَحَدُهُمْ فِی رشحه إِلَی أَنْصَافِ أُذُنَیهِ

Imam Malik has reported from Nafi, from Ibn Umar who quotes the Prophet as having said: “A day when mankind will stand before the Lord of all the worlds, until one of them will sink up to the middle of his ears in sweat.”

قَالَ الْإِمَامُ أَحْمَد: حَدَّثَنَا إِبْرَاهِیمُ بْنُ إِسْحَاق، حَدَّثَنَا ابْنُ الْمُبَارَک عَنْ عَبْدِ الرَّحْمَنِ بْنِ یزِید بْنِ جَابِر، حَدَّثَنِی سُلَیم بْنِ عَامِر، حَدَّثَنِی الْمِقْدَادُ یعْنِی ابْنَ الْأَسْوَدِ الْکنْدِی قَالَ: سَمِعْتُ رَسُول اللَّهِ صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ یقُولُ: ((إِذَا کانَ یوْمُ الْقِیامَةِ أدنیت الشَّمْسُ مِنَ الْعِبَادُ حَتَّی تَکونَ قَدْرَ مِیلٍ أَوْ مِیلَینِ - قَالَ - فتصهرهم الشَّمْسُ فَیکونُونَ فِی الْعَرَقِ کقَدْرِ أَعْمالهُمْ، مِنْهُمْ مَنْ یأْخُذُهُ إِلَی عَقِبَیهِ وَ مِنْهُمْ مَنْ یأْخُذُهُ إِلَی رُکبَتَیه وَ مِنْهُمْ مَنْ یأْخُذُهُ إِلَی حَقْوَیه وَ مِنْهُمْ مَنْ یلجمه إلجاما» رَوَاهُ مُسْلِم عَنِ الْحَکمِ بْنِ مُوسَی عَنْ یحْیی بْنِ حَمْزَة وَ التِّرْمِذِی عَنْ سُوَید عَن ابْنِ الْمُبَارَک، کلَاهُمَا عَن ابْنِ جَابِر بِهِ

Imam Ahmad has reported that we heard from Ibrahim ibn Ishaaq, from Ibn Mubaarak, from Abd al-Rahman ibn Yazeed ibn Jabir, from Sulaym ibn Aamir, from Miqdaad meaning Ibn Aswad al-Kindi who said: “I heard the Messenger of Allah saying: ‘On the Day of Judgement, the sun will draw near the servants until it is a mile or two away from them. Then the sun will burn them, and they will be submersed in sweat based upon the amount of their deeds. From among them there will be those whose sweat will come up to their two heels. From among them there will be those whose sweat will come up to their two knees. From among them there will be those whose sweat will come up to their groins. From among them there will be those who will be bridled in sweat. Part highlighted in yellow is missing

قَالَ الْإِمَامُ أَحْمَد: حَدَّثَنَا الْحَسَنُ بْنُ سَوَّار، حَدَّثَنَا اللَّیث بْنِ سَعْد عَنْ مُعَاوِیة بْنِ صَالِح أَنَّ أَبَا عَبْدِ الرَّحْمَنِ حَدَّثَهُ عَنْ أَبِی أمَامَة أَنَّ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ قَالَ: ((تَدْنُوَ الشَّمْسُ یوْمَ الْقِیامَةِ عَلَی قَدْرِ مِیلٍ وَ یزَادُ فِی حَرَّهَا کذَا کذَا، تَغْلِی مِنْهَا الْهَوَامِّ کمَا تَغْلِی الْقُدُورِ یعرقون فی‌ها عَلَی قَدْرِ خَطَایاهُمْ، مِنْهُمْ مَنْ یبْلُغُ إِلَی کعْبَیهِ وَ مِنْهُمْ مَنْ یبْلُغُ إِلَی سَاقَیهِ وَ مِنْهُمْ مَنْ یبْلُغُ إِلَی وَسَطِهِ وَ مِنْهُمْ مَنْ یلجمه الْعَرَق

Imam Ahmad has reported Part highlighted in yellow is missing on the authority of Abu Umamah who reports that the Prophet of Allah said: “The sun will draw as close as a distance of a mile on the Day of Judgement and it will increase in its heat to such an amount, bringing some of the creatures to a boil, like how a cooking pot boils. They will be submersed in sweat based upon the amount of their mistakes. From among them there will be those whose sweat will come up to their two ankles. From among them there will be those whose sweat will come up to their two calves. From among them there will be those whose sweat will come up to their middle. From among them there will be those who will be bridled in sweat.”

وَ قَدْ قَالَ ابْنُ أَبِی حَاتِم: حَدَّثَنَا أَبِی، حَدَّثَنَا أَبُو عَوْنِ الزِّیادِی، أَخْبَرَنَا عَبْدُ السَّلَامِ بْنِ عَجْلَان، سَمِعْتُ أَبَا یزِیدَ الْمَدَنِی عَنْ أَبِی هُرَیرَة قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ لِبَشِیرِ الْغِفَارِی: ((کیفَ أَنْتَ صَانِع فِی یوْم یقُومُ النَّاسُ فِیهِ ثَلَاثُمِائَةِ سَنَة لِرَبِّ الْعَالَمِینَ مِنْ أَیامِ الدُّنْیا لَا یأْتِیهِمْ فِیهِ خَبَر مِنَ السَّمَاءِ وَ لَا یؤَمَّرُ فِیهِمْ بِأَمْرِ؟» قَالَ بَشِیر: الْمُسْتَعَانُ اللَّهُ، قَالَ ((فَإِذَا أَوَیتَ إِلَی فِرَاشِک فَتَعَوَّذْ بِاللَّهِ مِنَ کربِ یوْمِ الْقِیامَةِ وَ سُوءِ الْحِسابِ»

Ibn Abu Haatim says that my father narrated to me from Abu Aun al-Ziyadi who said, Abdul Salaam ibn Ajlaan reported to me saying, I heard Abu Yazid al-Madani reporting from Abu Hurayrah who said: “The Messenger of Allah said to Basheer al-Ghifaari: ‘What will you do on the day when mankind will be standing for 300 years from the days of earth, for the Lord of all worlds, while no report from the skies will reach him, and no command will be entrusted upon them?’ Basheer replied: ‘(We will stand) as seekers of assistance from Allah.’ The Prophet said: ‘So when you take shelter on your bed, seek refuge in Allah from the hardships of the Day of Judgement and the calamity of reckoning.’”

وَ فِی سُنَنِ أَبِی دَاوُد أَنَّ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ کانَ یتَعَوَّذُ بِاللَّهِ مِنَ ضِیقِ الْمقَام یوْمَ الْقِیامَةِ. وَ عَن ابْنِ مَسْعُود یقُومُونَ أَرْبَعِینَ سَنَةً رَافِعِی رؤوسهم إِلَی السَّمَاءِ لَا یکلِّمُهُمُ أَحَد قَد أَلْجَمَ الْعَرَقُ برِّهِمْ وَ فَاجِرهِمْ. وَ عَن ابْنِ عُمَر: یقُومُونَ مِائَةَ سَنَةٍ رَوَاهُمَا ابْنُ جَرِیر. وَ فِی سُنَنِ أَبِی دَاوُد وَ النسائی مِنْ حَدِیث زیدِ بْنِ الْحُبَابِ عَنْ مُعَاوِیة بْنِ صَالِح عَنْ أَزْهَر بْنِ سَعِیدٍ الحواری عَنْ عَاصِمِ بْنِ حُمَید عَنْ عَائِشَة أَنَّ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ کانَ یفْتَتِحُ قِیام اللَّیلِ: یکبِّرُ عَشْراً وَ یحْمَدُ عَشْراً وَ یسَبِّحُ عَشْراً وَ یسْتَغْفِرُ عَشْراً وَ یقُولُ: ((اللَّهُمَّ اغْفِرْ لِی وَ اهْدِنِی وَ ارْزُقْنِی وَ عَافِنِی» وَ یتَعَوَّذَ مِن ضِیقِ الْمقَام یوْمَ الْقِیامَةِ

It has been reported in the Sunan of Abu Dawood that the Prophet of Allah would seek refuge in Allah from the confinement of the standing on the Day of Judgement. Further, it has been reported from Ibn Masood that: “People will stand for forty years with their heads raised up towards the sky. No one will speak to them and the sweat will bridle the righteous of them and the vicious of them.” Ibn ʿUmar says: “People will be standing for 100 years.” In the Sunan of Abu Dawood and Nasai, there is a narration from Zayd ibn Hubab, who narrates from Muawiyah ibn Saleh, from Azhar ibn Saeed al-Hawari, from Asim ibn Humayd, from Ayesha who said that: “The Messenger of Allah would begin his night prayers by performing Takbeer ten times, saying Alhamdulillah ten times, Subhanallah ten times, and Astaghfirullah ten times. Then he would say: ‘O Allah! Forgive me and guide me and provide for me and protect me.’ Then he would seek refuge from the confinement of the standing on the Day of Judgement.”

Verse 7: “No indeed! The record of the vicious is indeed in Sijjeen.”

كَلَّآ إِنَّ كِتَٰبَ ٱلۡفُجَّارِ لَفِي سِجِّينٖ ٧

فِی حَدِیثِ الْبَرَاءِ بْنِ عَازِب فِی حَدِیثِهِ الطَّوِیلِ: یقُولُ اللَّهُ عَزَّ وَ جَلَّ فِی رُوحِ الْکافِرِ اکتُبُوا کتَابه فِی سِجِّین

From a lengthy narration of Bara ibn Aazib who said: “Allah, the Exalted and Majestic says regarding the soul of the disbeliever, ‘Record his book in Sijjeen.’

Verse 10: “Woe to the deniers on that day.”

وَيۡلٞ يَوۡمَئِذٖ لِّلۡمُكَذِّبِينَ ١٠

جَاءَ فِی الْمُسْنَدِ وَ السُّنَنِ مِنْ رِوَایةِ بهز بْنِ حُکیمِ بْنِ مُعَاوِیة بْنِ حیدة عَنْ أَبِیهِ عَنْ جَدِّهِ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ: ((وَیل لِلَّذِی یحَدِّثُ فَیکذِبُ لِیضْحک النَّاس وَیل لَهُ وَیل لَهُ»

A report in Musnad and Sunan has been recorded on the authority of Bahz ibn Hokeem ibn Muawiyah ibn Haydah, who reported from his father, who reported from his grandfather that the Prophet of Allah said: “Woe unto that person who speaks and lies in order to make people laugh. Woe unto him, woe unto him.”

Verse 14: “No indeed! Rather their hearts have been sullied by what they have been earning.”

كَلَّاۖ بَلۡۜ رَانَ عَلَىٰ قُلُوبِهِم مَّا كَانُواْ يَكۡسِبُونَ ١٤

وَ قَالَ أَحْمَدُ حَدَّثَنَا صفْوَانُ بْن عِیسَی، أَخْبَرَنَا ابْن عَجْلَانَ عَن الْقَعْقَاعِ بْنِ حکیم عَنْ أَبِی صَالِح عَنْ أَبِی هُرَیرَة قَالَ: قَالَ رَسُولُ اللَّهِ: ((إِنَّ الْمُؤْمِنَ إِذَا أَذْنَبَ کانَتْ نُکتَة سَوْدَاء فِی قَلْبِهِ، فَإِنْ تَابَ وَ نَزَعَ وَ اسْتَغْفَرَ صُقِلَ قَلْبه فَإِنْ زَادَ زَادَتْ حَتَّی تَعْلُو قَلْبه وَ ذَاک الران الَّذِی ذَکرَ اللَّهُ فِی الْقُرْآنِ کلّاً بَلْ رانَ عَلی قُلُوبِهِمْ ما کانُوا یکسِبُونَ»

Ahmad said that Safwaan ibn Isa narrated to him saying that Ibn Ajlaan reports from Qaqaa ibn Hakeem, from Abu Saleh, from Abu Hurayrah who quotes the Prophet of Allah as having said: “Whenever a believer commits a sin, a black spot is put in his heart. If he repents and refrains and seeks forgiveness, then his heart is polished clean. But if he increases in his sinning, then the spot will increase until it overcomes his heart, and this is the Ran (sullied) which Allah has mentioned in the Quran: ‘No indeed! Rather their hearts have been sullied by what they have been earning.’”

Verse 15: “No indeed! They will be alienated from their Lord on that day.”

كَلَّآ إِنَّهُمۡ عَن رَّبِّهِمۡ يَوۡمَئِذٖ لَّمَحۡجُوبُونَ ١٥

قَالَ ابْنُ جَرِیر مُحَمَّد بْن عَمَّارِ الرَّازِی: حَدَّثَنَا أَبُو مُعَمَّرِ الْمِنْقَرِی، حَدَّثَنَا عَبْدُ الْوَارِثِ بْن سَعِید عَنْ عَمْرِو بْن عُبَید عَن الْحَسَنِ فِی قَوْلِهِ تَعَالَی: کلاَّ إِنَّهُمْ عَنْ رَبِّهِمْ یوْمَئِذٍ لَمَحْجُوبُونَ قَالَ: یکشِفُ الْحِجَاب فَینْظُرُ إِلَیهِ الْمُؤْمِنُونَ وَ الْکافِرُونَ ثُمَّ یحْجب عَنْهُ الْکافِرُونَ وَ ینْظر إِلَیهِ الْمُؤْمِنُونَ کلّ یوْم غُدْوَة وَ عَشِیة

Ibn Jarir Muhammad ibn Ammar al-Raazi has said: Abu Muammar al-Minqari has narrated to me from Abdul Warith ibn Saeed, from Amr ibn Ubayd, from Hasan, regarding the verse of Allah: ‘No indeed! They will be alienated from their Lord on that day.’ He said: “A veil will be displayed and the believers and disbelievers will look towards it. Then the disbelievers will be obscured from sight because of it, and the believers will look towards the veil every morning and evening.”

Verse 18: “No indeed! The record of the pious is indeed in Illiyeen.”

كَلَّآ إِنَّ كِتَٰبَ ٱلۡأَبۡرَارِ لَفِي عِلِّيِّينَ ١٨

قَالَ عَلِی بْنُ أَبِی طَلْحَة عَن ابْن عَبَّاس فِی قَوْلِهِ: کلاَّ إِنَّ کتابَ الْأَبْرارِ لَفِی عِلِّیینَ یعْنِی الْجَنَّة

Ali ibn Abi Talha reports regarding the verse of Allah: ‘No indeed! The record of the pious is indeed in Illiyeen,’ from Ibn Abbas who said: “It means heaven.”

وَ فِی رِوَایةِ الْعَوْفِی عَنْهُ أَعْمالُهُمْ فِی السَّمَاءِ عِنْدَ اللَّهِ وَ کذَا قَالَ الضَّحَّاک وَ قَالَ قتَادة: عِلِّیونَ سَاق الْعَرْش الْیمْنَی وَ قَالَ غَیرِهِ: عِلِّیونَ عِنْدَ سدرة المنتهی وَ الظَّاهِرُ أَنَّ عِلِّیینَ مَأْخُوذ مِنَ الْعُلُوِّ وَ کلَّمَا عَلَا الشَّی‌ء وَ ارْتَفَعَ عظم وَ اتَّسَعَ

In a narration from Awfi who reports from Ibn Abbas that: “It is their deeds in the sky that are near Allah” and Dhhahak had the same view. Qatadah says: “Illiyoon are located at Sidra al-Muntaha.” The apparent meaning is that the word Illiyeen is taken from the word Uluw (highness). The more something ascends and rises, the greater it becomes and increases.

Verse 25: “As they are served with a sealed wine.”

يُسۡقَوۡنَ مِن رَّحِيقٖ مَّخۡتُومٍ ٢٥

حَدَّثَنَا حَسَنُ، حَدَّثَنَا زُهَیر عَنْ سَعْد أَبِی الْمُجَاهِدِ الطَّائِی عَنْ عَطِیة بْنِ سَعْدِ الْعَوْفِی عَنْ أَبِی سَعِیدِ الْخُدْرِی أَرَاهُ قَدْ رَفَعَهُ إِلَی النَّبِی صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ قَالَ: ((أَیمَا مُؤْمِن سَقَی مُؤْمِناً شَرْبَة مَاء عَلَی ظمَأ سَقَاهُ اللَّهُ تَعَالَی یوْمَ الْقِیامَةِ مِنَ الرَّحِیقِ الْمَخْتُومِ وَ أَیمَا مُؤْمِن أَطْعَمَ مُؤْمِناً عَلَی جُوعٍ أَطْعَمَهُ اللَّهُ مِنْ ثِمَارِ الْجَنَّةِ وَ أَیمَا مُؤْمِن کسَا مُؤْمِناً ثَوْباً عَلَی عُرْی کسَاهُ اللَّهُ مِنْ خضرِ الْجَنَّةِ

Hasan narrated to us from Zuhayr, from Sad Abu al-Mujaahid al-Taee, from Atiyyah ibn Sad al-Awfi, from Abu Saeed al-Khudri who reports without a connected chain, from the Messenger of Allah who said: “Whenever a believer serves another believer a sip of water when they are thirsty, Allah will serve him a sealed wine on the Day of Judgement. Whenever a believer feeds another believer when they are hungry, Allah will feed him from the fruits of heaven. Whenever a believer clothes another believer with clothes while they are bare, Allah will cloth him from the greenery of heaven.”

Verse 26: “Whose seal is musk.”

خِتَٰمُهُۥ مِسۡكٞۚ وَفِي ذَٰلِكَ فَلۡيَتَنَافَسِ ٱلۡمُتَنَٰفِسُونَ ٢٦

قَالَ الْعَوْفِی عَن ابْنِ عبَّاس: طیب اللَّهُ لَهُمْ الْخَمْرِ فَکانَ آخِرُ شَی‌ءٍ جُعِلَ فیها مِسْک خَتَمَ بِمِسْک وَ کذَا قَالَ قتَادة وَ الضحَّاک وَ قَالَ إِبْرَاهِیمُ وَ الْحَسَن خِتامُهُ مِسْک أَی عَاقِبَتهُ مِسْک

Awfi narrates from Ibn Abbas that: “Allah will make the wine have a pleasant aroma for them, so the last thing that He will place in it will be musk. Thus, it will be sealed with musk.” Qatadha and Dhahhak have said the same thing as well. Ibrahim and Hasan have said that the verse ‘whose seal is musk’ means “their end is musk.”

قَالَ ابْنُ جَرِیر: حَدَّثَنَا ابْنُ حمید، حَدَّثَنَا یحْیی بْنُ وَاضِحُ، حَدَّثَنَا أَبُو حَمْزَة عَنْ جَابِر عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَابِط، عَنْ أَبِی الدَّرْدَاءِ خِتامُهُ مِسْک قَالَ: شَرَاب أَبْیض مِثْل الْفِضَّةِ یخْتِمُونَ بِهِ شَرَابهمْ وَ لَوْ أَنَّ رَجُلًا مِنْ أَهْلِ الدُّنْیا أَدْخَلَ إِصْبَعَهُ فِیهِ ثُمَّ أَخْرَجَهَا لَمْ یبْق ذُو رُوحٍ إِلَّا وَجَدَ طَیبَهُ

Ibn Jarir says that Ibn Humayd narrated to me from Yahya ibn Waadhi, from Abu Hamza, from Jabir, from Abdul Rahman ibn Saabit, from Darda who said regarding the verse ‘whose seal is musk’ that it is: “A white drink like silver, by which they seal their drinks. If a man from this world was to place his finger in the drink and then take it out, no man with a soul will remain, except that they would become aware of its smell.”

Verse 29: “Indeed the guilty used to laugh at the faithful.”

إِنَّ ٱلَّذِينَ أَجۡرَمُواْ كَانُواْ مِنَ ٱلَّذِينَ ءَامَنُواْ يَضۡحَكُونَ ٢٩

ذَکرَ الْحَاکمُ أَبُو الْقَاسِمِ الْحَسْکانِی فِی کتَابِ شَوَاهِد التَّنْزِیل لقواعد التَّفْصِیلِ بِإِسْنَادِهِ عَنْ أَبِی صَالِح عَن ابْنِ عبَّاس قَالَ: ((إِنَّ الَّذِینَ أَجْرَمُوا» مُنَافِقُو قُرَیش... وَ (الَّذِینَ آمَنُوا) عَلِی بْنُ أَبِی طَالِب وَ أَصْحَابه

Haakim Abu al-Qasim al-Haskani has mentioned in his book, Shawahid al-Tanzil li Qawaid al-Tafdhil, on the authority of Abu Saleh, who narrates from Ibn Abbas who said: “Indeed the guilty refers to the hypocrites of Quraysh, and the faithful refers to Ali ibn Abi Talib and his companions.”

Verse 30: “And when they passed them by they would wink at each other.”

وَإِذَا مَرُّواْ بِهِمۡ يَتَغَامَزُونَ ٣٠

عن قول مقاتل و الکلبی : نزلَتْ فِی عَلِی بْنِ أَبِی طَالِب وَ ذَلِک أَنَّهُ کانَ فِی نَفَرٍ مِنَ الْمُسْلِمِینَ جَاءُوا إِلَی النَّبِی صلی اللَّهِ علیه وَ سَلَّمَ فَسَخرَ مِنْهُمْ الْمُنَافِقُونَ وَ ضَحِکوا وَ تغامزوا - ثُمَّ رَجَعُوا إِلَی أَصْحَابِهِمْ فَقَالُوا: رَأَینَا الْیوْم الْأَصْلَع فضحکنا مِنْهُ - فَنَزَلَتِ الْآیةُ قَبْلَ أَنْ یصل عَلی وَ أَصْحَابُهُ إِلَی النَّبِی صلی اللَّهِ علیه

Maqaatil and Kalbi say that: “This verse was revealed regarding Ali ibn Abi Talib and that is because some Muslims came to the Messenger, and the hypocrites from among them mocked, laughed and winked at each other. Then they returned back to their companions and said: ‘Today we saw the bald-headed one and laughed at him.’ So the verse was revealed before Ali and his companions reached the Messenger.”

According to the Shia Traditions

Verse 1: “Woe to the defrauders who use short measures.”

وَيۡلٞ لِّلۡمُطَفِّفِينَ ١

روی أَنَّ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ قَدِمَ الْمَدِینَةَ وَ کانُوا مِنْ أَخْبَث النَّاسِ کیلًا، فَنَزَلَتْ، فَأَحْسِنُوا الْکیل

It has been reported that when the Prophet of Allah entered the city of Medina, they were the most vicious of people in giving short measures. Then this verse was revealed, after which they began to give good measures.

Verse 6: “A day when mankind will stand before the Lord of all the worlds.”

يَوۡمَ يَقُومُ ٱلنَّاسُ لِرَبِّ ٱلۡعَٰلَمِينَ ٦

عَنِ ابْنِ عَبَّاس ثمّ أَخْبَرَ عَنْ ذَلِک الْیوْم فَقَالَ (یوْمَ یقُومُ النَّاسُ لِرَبِّ الْعالَمِینَ) وَ الْمَعْنَی یوْمَ یقُومُ النَّاسُ مِنْ قُبُورِهِمْ لِأَمْرِ رَبِّ الْعَالَمِینَ وَ لجزائه أَوْ حِسَابهُ

Ibn Abbas reports regarding that day: ‘A day when mankind will stand before the Lord of all the worlds,’ means “that day when mankind will rise up from their graves on the order of their Lord of all the worlds, for their recompense and accountability.”

Verse 7: “No indeed! The record of the vicious is indeed in Sijjeen.”

كَلَّآ إِنَّ كِتَٰبَ ٱلۡفُجَّارِ لَفِي سِجِّينٖ ٧

عن ائمة الشیعة : فی قوله تعالی: (کلّاً إِنَّ کتابَ الفُجَّارِ لَفِی سِجِّین) قَالَ: مَا کتَبَ اللَّهُ لَهُمْ مِنِ الْعَذَابِ لَفِی سِجِّین

The Imams of the Shia have said regarding the verse: ‘No indeed! The record of the vicious is indeed in Sijjeen,’ that: “What Allah has written for them with regards to their punishment is indeed in Sijjeen.”

عن محمد بن علی: إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَنَا مِنْ أَعْلَی عِلِّیینَ - وَ خَلَقَ قُلُوبَ شِیعَتنَا مِمَّا خَلَقَنَا مِنْهُ - وَ خَلَقَ أَبْدَانَهُمْ مِنْ دُون ذَلِک - فَقُلُوبُهُمْ تَهْوِی إِلَینَا لِأَنَّهَا خُلِقَتْ مِمَّا خُلِقْنَا - ثُمَّ تَلَا هَذِهِ الْآیةِ ((کلاَّ إِنَّ کتابَ الْأَبْرارِ لَفِی عِلِّیینَ - وَ ما أَدْراک ما عِلِّیونَ کتابُ مَرْقُوم یشْهَدُهُ الْمُقَرَّبُونَ». وَ خَلَقَ قُلُوبَ عَدُوَّنَا مِنْ سِجِّینٍ - وَ خَلَقَ قُلُوبَ شِیعَتِهِمْ مِمَّا خَلَقَهُمْ مِنْهُ - وَ أَبْدَانَهُمْ مِنْ دُونِ ذَلِک، قُلُوبُهُمْ تَهْوِی إِلَیهِمْ لِأَنَّهَا خُلِقَتْ مِمَّا خُلِقُوا مِنْهُ - ثُمَّ تَلَا هَذِهِ الْآیةِ ((کلاَّ إِنَّ کتابَ الفُجَّارِ لَفِی سِجِّینٍ - وَ ما أَدْراک ما سِجِّین کتاب مَرْقُوم - وَیلُ یوْمَئِذٍ لِلْمُکذِّبِینَ

Muhammad ibn Ali has said: “Surely Allah, the Exalted and Majestic created us from the greatest of Illiyeen, and He made the hearts of our followers from that which He had created us with. He created their bodies from other matters, so their hearts incline to us because they are made from what He had made us. He then recited these verses, ‘No indeed! The record of the pious is indeed in Illiyeen. And what will show you what is Illiyeen? It is a written record. Witnessed by those brought near [to Allah].’”

He then continued: “Allah created our enemies from Sijjeen and He created the hearts of their followers from what He created them with. He created the bodies of their followers from other matters. Thus, their hearts incline to them because they are created from what they are created from. Then he recited this verse of the Holy Quran: ‘And what will show you what is Sijjeen? It is a written record. Woe to the deniers on that day.’”

فی روایة محمد بن علی: السجین الْأَرْض السَّابِعَة وَ عِلِّیون السَّمَاء السَّابِعَة

In a tradition it has been narrated that Muhammad ibn Ali said: “Sijjeen is the seventh level of the earth, and Illiyoon is the seventh level of the sky.”

عَنِ الْبَرَاءِ بْنِ عَازِب قَالَ قَالَ رَسُولُ اللَّهِ ص سِجِّین أَسْفَل سَبْع أَرَضِینَ

Bara ibn Aazib quotes the Prophet of Allah as having said: “Sijjeen is the lowest of the seven earths.”

وَ قَالَ شِمْر بْن عَطِیة جَاءَ ابْنُ عَبَّاس إِلَی کعْبِ الْأَحْبَارِ فَقَالَ أَخْبِرْنِی عَنْ قَوْلِ اللَّهِ تَعَالَی ((إِنَّ کتابَ الفُجَّارِ لَفِی سِجِّین» قَالَ إِنَّ رُوح الْفَاجِرِ یصْعَدُ بِهَا إِلَی السَّمَاءِ فَتَأْبَی السَّمَاء أَنْ تقبّل‌ها ثُمَّ یهْبِطُ بِهَا إِلَی الْأَرْضِ فَتَأْبَی الْأَرْض أَنْ تقبّل‌ها فَتَدْخُلَ سَبْع أَرَضِینَ حَتَّی ینْتَهِی بِهَا إِلَی سِجِّین وَ هُوَ مَوْضِعُ جُنْد إِبْلِیس وَ الْمَعْنَی فِی الْآیةِ أَنَّ کتَابَ عَمَلهُمْ یوضَعُ هُنَاک

Shimr ibn Atiyyah says that Ibn Abbas came to Kab al-Ahbaar and said to him: “Inform me about the verse ‘The record of the vicious is indeed in Sijjeen.’” He replied: “The soul of the vicious one climbs towards the sky, and the sky refuses to accept it. Then it descends towards the earth and the earth refuses to accept it. So it enters into the seventh level of the earth until its descent ends at the Sijjeen. That is the place where the soldiers of Iblis are located. The meaning of the word ‘record’ in this verse are their actions, which are fixated over there.”

Verse 10: “Woe to the deniers on that day.”

وَيۡلٞ يَوۡمَئِذٖ لِّلۡمُكَذِّبِينَ ١٠

فی أصول الکافی عن محمد بن علی: مَا مِنْ عَبْدٍ إِلَّا وَ فِی قَلْبِهِ نُکتَة بَیضَاء - فَإِذَا أَذْنَبَ ذَنْباً خَرَجَ فِی تِلْک النُّکتَةِ نُکتَة سَوْدَاء - فَإِنْ تَابَ ذَهَبَ ذَلِک السَّوَاد وَ إِنْ تمَادی فِی الذُّنُوبِ زَادَ ذَلِک السَّوَاد - حَتَّی یغَطِّی الْبَیاض - فَإِذَا غَطَّی الْبَیاضَ لَمْ یرْجِعْ صَاحِبُهُ إِلَی خَیرٍ أَبَداً - وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ: ((کلاَّ بَلْ رانَ عَلی قُلُوبِهِمْ ما کانُوا یکسِبُونَ»

In Usool al-Kafi, it has been narrated by Muhammad ibn Ali that: “There is no servant except that there is a white spot on his heart. Whenever he commits a sin, a black spot emerges from that white spot. If he repents then that blackness goes away. But if he persists in his sins, then that blackness will grow, until it will cover up the whiteness. When the whiteness gets covered up, its possessor will not ever be able to revert back to good. This is what the verse refers to: ‘No indeed! Rather their hearts have been sullied by what they have been earning.’”

عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ الْحَجَّالِ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ: تَذَاکرُوا وَ تَلَاقَوْا وَ تَحَدَّثُوا فَإِنَّ الْحَدِیثَ جلَاء لِلْقُلُوبِ - إِنَّ الْقُلُوبَ لَتَرِین کمَا یرِین السَّیف وَ جلَاؤُهُ الْحَدِیث

Abdillah ibn Muhammad al-Hajjab narrates from a group of our companions that: “The Prophet of Allah said: “Discuss with each other, meet each other, and converse with one another, for conversing is brightness for the hearts. The hearts stain just as swords do and conversing cleans them up.”

عن محمد بن علی: مَا شَی‌ء أَفْسَد لِلْقَلْبِ مِنَ الْخَطِیئَةِ - إِنَّ الْقَلْبَ لَیوَاقِع الْخَطِیئَة فَمَا تَزَالُ بِهِ حَتَّی تَغْلِبَ عَلَیهِ - فَیصِیر أَسْفَلُهُ أَعْلَاهُ وَ أَعْلَاهُ أَسْفَلهُ

Muhammad ibn Ali has said: “There is nothing more corrupt for a heart than sins. The heart will encounter sins, and will continue until the sins overcome it. Then the heart will be turned upside down.”

قَالَ رَسُولُ اللَّهِ صلی اللَّهِ علیه: إِنَّ الْمُؤْمِنَ إِذَا أَذْنَبَ کانَتْ نُکتَةُ سَوْدَاءُ فِی قَلْبِهِ - فَإِنْ تَابَ وَ نَزَعَ وَ اسْتَغْفَرَ صُقِلَ قَلْبِهِ مِنْهُ وَ إِنْ ازْدَادَ زَادَتْ - فَذلِک الران الَّذِی ذَکرَهُ اللَّهُ تَعَالَی فِی کتَابِهِ ((کلاَّ بَلْ رانَ عَلی قُلُوبِهِمْ ما کانُوا یکسِبُونَ»

The Prophet of Allah has said: “Whenever a believer commits a sin, a black spot is formed on his heart. If he repents and refrains and seeks forgiveness, then his heart is polished clean. But if he increases in his sinning, then the spot will grow. That is the Raan (sullied) which Allah has mentioned in the Quran (in verse 14): ‘No indeed! Rather their hearts have been sullied by what they have been earning.’”

عن جعفر بن محمد: یصْدَأ الْقَلْب فَإِذَا ذَکرْتُهُ بآلاء اللَّهِ انْجَلَی عَنْهُ

Jafar ibn Muhammad has said: “The heart becomes rusty, and when you remind it of Allah and no other deity, then it will become cleansed from that rust.”

Verse 15: “No indeed! They will be alienated from their Lord on that day.”

كَلَّآ إِنَّهُمۡ عَن رَّبِّهِمۡ يَوۡمَئِذٖ لَّمَحۡجُوبُونَ ١٥

عن علی بن ابی طالب فی تفسیر الآیة: مَحْرُومُونَ عَنْ ثَوَابِهِ وَ کرَامَتِهِ

Ali ibn Abi Talib says regarding this verse: “They are alienated from His rewards and generosity.”

Verse 18: “No indeed! The record of the pious is indeed in Illiyeen.”

كَلَّآ إِنَّ كِتَٰبَ ٱلۡأَبۡرَارِ لَفِي عِلِّيِّينَ ١٨

عَن ابْنِ عَبَّاس قَالَ الْفَرَّاء فِی ارْتِفَاع بَعْدَ ارْتِفَاع لَا غَایةَ لَهُ وَ قِیلَ هُوَ لَوْح مِنْ زَبَرْجَدَة خَضْرَاء مُعَلَّق تَحْتَ الْعَرْشِ أَعْمَالهِمْ مَکتُوبَة فیها عَن ابْنِ عَبَّاس فِی رِوَایةٍ أُخْرَی

Ibn Abbas has narrated that Farra said regarding ‘elevation after elevation’ that it means “that there is no end to it; and it has been said that it is a Tablet made with green gems attached to the Throne, where their actions are recorded.”

Verse 26: “Whose seal is musk - for such let the viers vie.”

خِتَٰمُهُۥ مِسۡكٞۚ وَفِي ذَٰلِكَ فَلۡيَتَنَافَسِ ٱلۡمُتَنَٰفِسُونَ ٢٦

فی تفسیر القمی: فِی قَوْلِهِ تَعَالَی: ((وَ فِی ذلِک فَلْیتَنافَسِ الْمُتَنافِسُونَ» قَالَ: فِیمَا ذَکرْنَاهُ مِنِ الثَّوَاب الَّذِی یطْلُبُهُ الْمُؤْمِن

In Tafseer al-Qummi it has been reported about the words of the Almighty: ‘For such let the viers vie,’ that he said: “It is what we have mentioned regarding the reward that the believers seek.”

Verse 27: “And whose seasoning is from Tasneem.”

وَمِزَاجُهُۥ مِن تَسۡنِيمٍ ٢٧

عن قتادة: هُوَ نَهَر یجْرِی فِی الْهَوَاءِ فَینْصبُ فِی أَوَانِی أَهْل الْجَنَّةِ بِحَسَبِ الْحَاجَةِ

Qatadah has said: “It is a river that flows in the air and will fill up the cups of the people of Heaven to the amount that they need.”

Transliteration

The Arabic terms used in this article were normalized to the regular English alphabet. However, the correct transliteration for all of the terms mentioned can be found in the table below, so that one can refer to the original Arabic. To see our transliteration guidelines, please click here.

• Fadhl ibn Ḥasan Ṭabrisī
• Majma’ al-Bayān fī Tafsīr al-Qurān
• Ismāʾīl ibn ‘Umar ibn Kathīr Damishqī
• Tafsīr al-Qur’ān al-‘Aẓīm
• Maḥmūd Zamakhsharī
• Al-Kashshāf ‘an Haqā’iq Ghawāmiḍ al-Tanzīl
• Sayyid Muḥammad Ḥusayn Ṭabāṭabā’ī
• Al-Mīzān fī Tafsīr al-Qurān
• Sūrah al-Muṭaffīfīn
• Ḥasan
• Dhahhāk
• Ikrimāh
• Ibn ‘Abbās
• Qatādah
• Makkī
• Madanī
• Sijjīn
• Kitāb
• Maktūb
• Illiyīn
• Ṣidrā al-Muntahā
• Shahādah
• Muqarrabūn
• Khitām
• ‘Alī ibn Ḥusayn ibn Wāqid
• Ibn Abū Sa‘īd al-Naḥwī
• Ibn Abū Ḥātim
• Ja‘far ibn Nadhr ibn Ḥammād
• Muḥammad ibn ‘Ubayd
• Al-A‘mash
• ‘Amr ibn Murrah
• ‘Abdullah ibn Ḥārith
• Hilāl
• Ibn ‘Umar
• Fuḍhayl
• ‘Abdul Mālik ibn Marwān
• Nāfi‘
• Imam Aḥmad
• Ibrāhīm ibn Isḥāq
• Ibn Mubārak
• ‘Abd al-Raḥmān ibn Yazīd ibn Jābir
• Sulaym ibn Āmir
• Miqdād
• Ibn Aswād al-Kindī
• Abū Umāmah
• Abū Ayn al-Ziyādī
• ‘Abdul Salām ibn Ajlān
• Abū Yazīd al-Madanī
• Abū Hurayrah
• Bashīr al-Ghifāri
• Abū Dāwūd
• Sunan
• Nasā’ī
• Zayn ibn Ḥubab
• Mu‘āwiyah ibn Ṣāleḥ
• Azhar ibn Sa‘īd al-Ḥawarī
• ‘Āṣim ibn Ḥumayd
• Takbīr
• Alḥamdulillāh
• Subḥanallāh
• Astaghfirullāh
• Bara’ ibn ‘Āzib
• Musnad
• Bahz ibn Ḥukaym ibn Mu‘āwiyah ibn Ḥaydah
• Safwān ibn ‘Isā
• Ibn Ajlān
• Qa‘qā‘a ibn Ḥakīm
• Abū Ṣāleḥ
• Ibn Jarīr Muḥammad ibn ‘Ammār al-Rāzī
• Abū Mu‘ammar al-Minqarī
• ‘Abdul Wārith ibn Sa‘īd
• ‘Amr ibn ‘Ubayd
• Ḥasan
• ‘Alī ibn Abī Ṭalḥa
• ‘Awfī
• Dhhahāk
• ‘Uluw
• Sa‘d Abū al-Mujāhid al-Ṭā’ī
• ‘Aṭṭiyah ibn Sa‘d al-‘Awfī
• Abū Sa‘īd al-Khudrī
• Yaḥyā ibn Wādhī
• Jābir
• ‘Abdul Raḥmān ibn Sābiṭ
• Dardā
• Ḥākim Abū al-Qāsim al-Ḥaskānī
• Shawāhid al-Tanzīl lī Qawā’id al-Tafḍhīl
• Maqātil
• Kalbī
• Muḥammad ibn ‘Alī
• Shimr ibn ‘Aṭṭiyah
• Ka‘b al-Ahbār
• Usūl al-Kāfī
• ‘Abdullāḥ ibn Muḥammad al-Ḥajjāb
• Rān
• Ja‘far ibn Muḥammad
• Farrā’
• Tafsīr al-Qummī

Total Word Count: 5432