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Surah 83. Al-Mutaffifin

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.

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83:1
وَيْلٌ لِّلْمُطَفِّفِينَ Waylun lilmu t affifeen a
WOE UNTO THOSE who give short measure:
  - Mohammad Asad
Woe to those who defraud,
  - Muhammad Farooq-i-Azam Malik
Woe to the defrauders!
  - Mustafa Khattab
Woe unto the defrauders:
  - Marmaduke Pickthall
Woe to those that deal in fraud 6011
  - Abdullah Yusuf Ali

"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 it due from you, whether you expect or wish to receive full consideration from the other side or not.

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83:2
ٱلَّذِينَ إِذَا ٱكْتَالُوا۟ عَلَى ٱلنَّاسِ يَسْتَوْفُونَ Alla th eena i tha ikt a loo AAal a a l nn a si yastawfoon a
those who, when they are to receive their due from [other] people, demand that it be given in full -
  - Mohammad Asad
who when, they take by measure from men, take the full measure,
  - Muhammad Farooq-i-Azam Malik
Those who take full measure 'when they buy' from people,
  - Mustafa Khattab
Those who when they take the measure from mankind demand it full,
  - Marmaduke Pickthall
Those who when they have to receive by measure from men exact full measure.
  - Abdullah Yusuf Ali

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83:3
وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ Wai tha k a loohum aw wazanoohum yukhsiroon a
but when they have to measure or weigh whatever they owe to others, give less than what is due!1
  - Mohammad Asad

This passage (verses 1-3) does not, of course, refer only to commercial dealings but touches upon every aspect of social relations, both practical and moral, applying to every individual's rights and obligations no less than to his physical possessions.

but when they give by measure or by weight to others, they give less than due.
  - Muhammad Farooq-i-Azam Malik
but give less when they measure or weigh for buyers.
  - Mustafa Khattab
But if they measure unto them or weigh for them, they cause them loss.
  - Marmaduke Pickthall
But when they have to give by measure or weight to men give less than due.
  - Abdullah Yusuf Ali

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83:4
أَلَا يَظُنُّ أُو۟لَـٰٓئِكَ أَنَّهُم مَّبْعُوثُونَ Al a ya th unnu ol a ika annahum mabAAoothoon a
Do they not know that they are bound to be raised from the dead
  - Mohammad Asad
Do they not think that they will be raised to life again
  - Muhammad Farooq-i-Azam Malik
Do such people not think that they will be resurrected
  - Mustafa Khattab
Do such (men) not consider that they will be again
  - Marmaduke Pickthall
Do they not think that they will be called to account? 6012
  - Abdullah Yusuf Ali

Legal and social sanctions against Fraud depend for their efficacy on whether there is a chance of being found out. Moral and religious sanctions are of a different kind. 'Do you wish to degrade your own nature?' 'Do you not consider that there is a Day of Account before a Judge Who knows all, and Who safeguards all interests, for He is the Lord and Cherisher of the Worlds? Whether other people know anything about your wrong or not, you are guilty before Allah'.

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83:5
لِيَوْمٍ عَظِيمٍ Liyawmin AAa th eem in
[and called to account] on an awesome Day -
  - Mohammad Asad
on a Mighty Day,
  - Muhammad Farooq-i-Azam Malik
for a tremendous Day-
  - Mustafa Khattab
Unto an awful Day,
  - Marmaduke Pickthall
On a Mighty Day
  - Abdullah Yusuf Ali

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Al-Mutaffifin

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Al-Mutaffifin

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