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Sura Al-Mutaffifin

Sura Al-Mutaffifin (Arabic: سورة المطففين‎,"Those who deal in fraud") is the 83rd sura of the Qur'an, in the 30th part (Juz) of the Qur'an with 36 ayat. Its Meccan sura.
سورہ المطففین (المطففین کے معنی  دھوکہ دہی کا کاروبار) قرآن مجید کی 83 ویں سورت جس میں 36 آیات ہیں۔ یہ 30 ویں پارہ میں ماجود مکی سورت ہے

Name

It is derived from the very first verse "Wayl-ul-lil mutaffifin"(Arabic وَيْلٌ لِّلْمُطَفِّفِينَ).

نام

پہلی ہی آیت ویل للمطففین سے ماخوذ ہے۔ 

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.

زمانۂ نزول

اس کے انداز بیاں اور مضامین سے صاف معلوم ہوتا ہے کہ یہ مکۂ معظمہ کے ابتدائی دور میں نازل ہوئی ہے جب اہل مکہ کے ذہن میں آخرت کا عقیدہ بٹھانے کے لیے پے در پے سورتیں نازل ہو رہی تھیں، اور اس کا نزول اس زمانے میں ہوا ہے جب اہل مکہ نے سڑکوں پر، بازاروں میں اور مجلسوں میں مسلمانوں پر آوازے کسنے اور ان کی توہین و تذلیل کرنے کا سلسلہ شروع کر دیا تھا، مگر ظلم و ستم اور مار پیٹ کا دور ابھی شروع نہیں ہوا تھا۔ بعض مفسرین نے اس سورت کو مدنی قرار دیا ہے۔ اس غلط فہمی کی وجہ دراصل ابن عباس رضی اللہ عنہ کی یہ روایت ہے کہ جب نبی صلی اللہ علیہ و آلہ و سلم مدینے تشریف لائے تو یہاں کے لوگوں میں کم ناپنے اور تولنے کام مرض بری طرح پھیلا ہوا تھا۔ پھر اللہ تعالٰی نے ویل للمطففین نازل کی اور لوگ بہت اچھی طرح ناپنے تولنے لگے (نسائی، ابن ماجہ، ابن مردویہ، ابن جریر، بیہقی فی شعب الایمان) لیکن، جیسا کہ سورۂ دہر میں بیان کیا جا چکا ہے، صحابہ اور تابعین کا عام طریقہ یہ تھا کہ ایک آیت جس معاملے پر چسپاں ہوتی ہے اس کے متعلق وہ یوں کہا کرتے تھے کہ یہ فلاں معاملے میں نازل ہوئی ہے۔ اس لیے ابن عباس کی روایت سے جو کچھ ثابت ہوتا ہے وہ صرف یہ ہے کہ جب ہجرت کے بعد نبی صلی اللہ علیہ و آلہ و سلم نے مدینہ کے لوگوں میں یہ بری عادت پھیلی ہوئي پائی تو اللہ تعالٰی کے حکم سے آپ نے یہ سورت ان کو سنائی اور اس سے ان کے معاملات درست ہو گئے۔ 

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 Verse No7-17, 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 Verse No 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."

موضوع اور مضامین

اس کا موضوع بھی آخرت ہے۔
پہلی چھ آیتوں میں اس عام بے ایمانی پر گرفت کی گئی ہے جو کاروباری لوگوں میں بکثرت پھیلی ہوئی تھی کہ دوسروں سے لینا ہوتا تھا تو پورا ناپ کر اور تول کر لیتے تھے، مگر جب دوسروں کو دینا ہوتا تو ناپ تول میں ہر ایک کو کچھ نہ کچھ گھاٹا دیتے تھے۔ معاشرے کی بے شمار خرابیوں میں سے اس ایک خرابی کو، جس کی قباحت سے کوئی انکار نہ کر سکتا تھا، بطورِ مثال لے کر یہ بتایا گیا ہے کہ یہ آخرت سے غفلت کا لازمی نتیجہ ہے۔ جب تک لوگوں کو یہ احساس نہ ہو کہ ایک روز خدا کے سامنے پیش ہونا ہے اور کوڑی کوڑی کا حساب دینا ہے اس وقت تک یہ ممکن ہی نہیں ہے کہ وہ اپنے معاملات میں کامل راست بازی اختیار کر سکیں۔ کوئی شخص دیانت داری کو "اچھی پالیسی" سمجھ کر بعض چھوٹے چھوٹے معاملات میں دیانت برت بھی لے تو ایسے مواقع پر وہ کبھی دیانت نہیں برت سکتا جہاں بے ایمانی ایک "مفید پالیسی" ثابت ہوتی ہو۔ آدمی کے اندر سچی اور مستقل دیانت داری اگر پیدا ہو سکتی ہے تو صرف خدا کے خوف اور آخرت پر یقین ہی سے ہو سکتی ہے، کیونکہ اس صورت میں دیانت ایک "پالیسی" نہیں بلکہ "فریضہ" قرار پاتی ہے اور آدمی کے اس پر قائم رہنے یا نہ رہنے کا انحصار دنیا میں اس کے مفید یا غیر مفید ہونے پر نہیں رہتا۔
اس طرح اخلاق کے ساتھ عقیدۂ آخرت کا تعلق نہایت موثر اور دل نشین طریقہ سے واضح کرنے کے بعد آیت 7 سے 17 تک بتایا گیا ہے کہ بدکار لوگوں کے نامۂ اعمال پہلے ہی جرائم پیشہ لوگوں کے رجسٹر میں درج ہو رہے ہیں اور آخرت میں ان کو سخت تباہی سے دوچار ہونا ہے۔ پھر آیت 18 سے 28 تک نیک لوگوں کا بہترین انجام بیان کیا گیا ہے اور یہ بتایا گیا ہے کہ ان کے اعمال نامے بلند پایہ لوگوں کے رجسٹر میں درج ہو رہے ہیں جس پر مقرب فرشتے مامور ہیں۔
آخر میں اہل ایمان کو تسلی دی گئی ہے اور اس کے ساتھ کفار کو خبردار بھی کیا گیا ہے کہ آج جو لوگ ایمان لانے والوں کی تذلیل کر رہے ہیں، قیامت کے روز یہی مجرم لوگ اپنی اِس روش کا بہت برا انجام دیکھیں گے اور یہی ایمان لانے والے ان مجرموں کا برا انجام دیکھ کر اپنی آنکھیں ٹھنڈی کریں گے۔

Sura With Tafsir and Translation

83:Sura Al-Mutaffifin In Urdu
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83:Sura Al-Mutaffifin In English
File Size: 258 kb
File Type: pdf
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