Then it will be said [to them], "This is what you used to deny."
18
١٨
kallā inna kitāba l-abrāri lafī ʿilliyyīna
No! Indeed, the record of the righteous is in ʿilliyyūn.
19
١٩
wamā adrāka mā ʿilliyyūna
And what can make you know what is ʿilliyyūn?
20
٢٠
kitābun marqūmun
It is [their destination recorded in] a register inscribed
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Surah Al-Mutaffifin (The Defrauding) — Full Text
Ayah 1
وَيْلٌ لِّلْمُطَفِّفِينَ
Woe to those who give less [than due],1
The surah opens with a strong warning: "Woe to the mutaffifin" — those who cheat in measurements and weights. When the Prophet arrived in Madinah, cheating in trade was rampant, and this revelation hit hard. The word tatfif means to shortchange someone, to give them less than what they're owed. It's not just about scales and measuring cups though — it extends to any situation where you take your full rights from others but cut corners when it's your turn to give.
Who, when they take a measure from people, take in full.
These cheaters demand every last bit when they're buying or receiving from people — they want full measure, no exceptions. They know exactly what fairness looks like when it benefits them. The hypocrisy is the whole point: they have a clear sense of justice when it's about what they're owed, but that sense conveniently disappears when it's time to give someone else what they deserve.
Ayah 3
وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ
But if they give by measure or by weight to them, they cause loss.
But when it's their turn to measure out or weigh something for others, they deliberately give less. They short people. This verse exposes a deeply ingrained human flaw: the double standard. You want full rights for yourself but feel fine cutting into someone else's share. The broader principle here covers way more than just trade — it includes cutting short your work hours, half-doing your responsibilities, or skimping on anything you owe to others.
Allah asks a rhetorical question that hits like a gut check: don't these people realize they're going to be resurrected and held accountable? The reason people cheat is because they've forgotten — or chosen to ignore — the fact that there's a Day coming when every transaction, every shortcut, and every stolen fraction will be laid bare. If they truly believed in standing before Allah, they'd never dare cheat anyone out of even a penny.
Ayah 5
لِيَوْمٍ عَظِيمٍ
For a tremendous Day -
That resurrection isn't some small event either — it's described as a "tremendous Day." The word azeem (tremendous, mighty) emphasizes the sheer gravity of what's coming. This isn't a courtroom you can hire a lawyer for or a test you can retake. It's the most consequential moment in all of existence, and the stakes couldn't be higher.
Ayah 6
يَوْمَ يَقُومُ ٱلنَّاسُ لِرَبِّ ٱلْعَـٰلَمِينَ
The Day when mankind will stand before the Lord of the worlds?
On that Day, all of humanity will stand before the Lord of all the worlds. The Prophet described it so vividly — people standing so long in the heat of that Day that some will be drowning in their own sweat up to their ears. Imagine that level of intensity. The word "Lord of the worlds" reminds you that this isn't just your personal judge — it's the Creator and Sustainer of absolutely everything, and no one can escape His court.
Ayah 7
كَلَّآ إِنَّ كِتَـٰبَ ٱلْفُجَّارِ لَفِى سِجِّينٍ
No! Indeed, the record of the wicked is in sijjeen.
Now the surah shifts from the cheaters to a broader category: the wicked. Their record of deeds is stored in a place called Sijjin. The word comes from sijn, meaning prison — it's a place of confinement and constriction beneath the lowest earth. Think of it as the ultimate low point, the basement of existence. Your life's record being filed there is the worst possible verdict on how you lived.
Ayah 8
وَمَآ أَدْرَىٰكَ مَا سِجِّينٌ
And what can make you know what is sijjeen?
And what will make you understand what Sijjin really is? This rhetorical question is Allah's way of saying: you can't even fathom how terrible this place is. Human imagination falls short. When the Quran uses this phrasing — "what will make you know" — it's always to flag something beyond our comprehension. Sijjin isn't just a filing cabinet; it represents the entire wretched fate awaiting the wicked.
Ayah 9
كِتَـٰبٌ مَّرْقُومٌ
It is [their destination1 recorded in] a register inscribed.
It is a written record that is permanently inscribed — sealed, final, no edits possible. The word marqum means stamped and recorded with total precision. Nothing can be added to it and nothing can be erased from it. Once your deeds are written there, that's it. There's something deeply sobering about the permanence of it — every sin locked in forever, with zero possibility of tampering or appeal.
Ayah 10
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
Woe, that Day, to the deniers,
Woe and destruction on that Day to those who denied the truth. After describing where the records of the wicked end up, Allah drops another warning: the Day of Judgment will be especially devastating for the deniers. This verse links directly back to the opening — the same "woe" that was promised to the cheaters now extends to everyone who rejected the reality of accountability.
Ayah 11
ٱلَّذِينَ يُكَذِّبُونَ بِيَوْمِ ٱلدِّينِ
Who deny the Day of Recompense.
And who are these deniers specifically? They're the ones who reject the Day of Recompense — Yawm ad-Din, the Day when every action gets its payback. This is the core of their problem. When you don't believe that consequences are coming, you'll cheat, lie, oppress, and do whatever benefits you in the moment. Denial of the afterlife is basically the root cause of all moral corruption.
And none deny it except every sinful transgressor.
And nobody denies this Day except every sinful transgressor — someone who crosses boundaries and is drowning in sin. The verse makes a powerful connection: it's not that smart or logical people deny the afterlife. It's the ones whose sins have piled up so high that they can't afford to believe in accountability. Their denial isn't intellectual; it's a defense mechanism to avoid facing what they've done.
When Our verses are recited to him, he says, "Legends of the former peoples."
When the verses of Allah are recited to this person, they dismiss them as "legends of former peoples" — basically old fairy tales. Instead of reflecting on the message, they wave it off as outdated mythology. This was the favorite excuse of the Quraysh, and honestly, you still hear versions of it today — people dismissing divine guidance as irrelevant ancient stories. The arrogance is in refusing to even consider that it might be true.
No! Rather, the stain has covered their hearts of that which they were earning.1
Allah corrects them firmly: No, that's not it at all. The real reason they can't see the truth is that their sins have literally rusted over their hearts. The word ran means a dark stain or covering that builds up gradually. The Prophet explained it like this: every time you sin, a black dot appears on your heart. If you repent, it's polished clean. But if you keep sinning without repenting, the dots multiply until your entire heart is covered and you can't recognize truth anymore.
No! Indeed, from their Lord, that Day, they will be partitioned.1
On top of everything, on that Day they will be completely veiled from seeing their Lord. This is one of the most devastating punishments described anywhere in the Quran. Scholars point out that if the wicked are specifically blocked from seeing Allah, it implies that the righteous believers will be granted that honor. Being cut off from the sight of your Creator — the One your soul was made to know — is the ultimate loss.
Ayah 16
ثُمَّ إِنَّهُمْ لَصَالُوا۟ ٱلْجَحِيمِ
Then indeed, they will [enter and] burn in Hellfire.
Then, they will be thrown into and burn in the blazing Hellfire. Not only are they cut off from Allah's presence, but they're actively punished with the most intense suffering imaginable. It's a double devastation: spiritual deprivation plus physical torment. The sequence matters here — first the spiritual punishment of being veiled from Allah, then the physical punishment of the Fire.
Then it will be said [to them], "This is what you used to deny."
And then, to add insult to injury, they'll be told: "This is what you used to deny." Imagine the regret. Every time they dismissed the warnings, laughed at the believers, or called the Quran fairy tales — it all comes rushing back. This is the ultimate "I told you so" moment, except it comes from the Creator of the universe, and there are no second chances left.
No! Indeed, the record of the righteous is in ʿilliyyūn.
Now the surah does a complete 180 — from the wicked to the righteous. The record of the righteous (al-abrar) is in Illiyyun, which comes from the word uluw meaning height and elevation. While the wicked are filed in the lowest depths, the righteous are recorded in the highest heavens, beneath the Divine Throne. The contrast couldn't be sharper: Sijjin at the bottom, Illiyyun at the absolute top.
Ayah 19
وَمَآ أَدْرَىٰكَ مَا عِلِّيُّونَ
And what can make you know what is ʿilliyyūn?
And what will make you understand what Illiyyun is? Just like with Sijjin, Allah uses this rhetorical question to emphasize that Illiyyun is beyond human comprehension — but this time in the most beautiful way possible. Where Sijjin was unfathomably terrible, Illiyyun is unfathomably magnificent. Your mind can't fully grasp the honor and elevation that this place represents.
Ayah 20
كِتَـٰبٌ مَّرْقُومٌ
It is [their destination1 recorded in] a register inscribed
It is a register inscribed — written, sealed, and permanent, just like Sijjin's record, but for entirely different reasons. Every good deed, every moment of patience, every prayer, every act of kindness is recorded there with absolute precision. The permanence that was terrifying for the wicked is now deeply comforting for the righteous. Their good deeds are locked in forever, safe, and can never be lost or diminished.
Ayah 21
يَشْهَدُهُ ٱلْمُقَرَّبُونَ
Which is witnessed by those brought near [to Allāh].
This record is witnessed by the muqarrabun — those brought nearest to Allah, referring to the highest-ranking angels. The deeds of the righteous are so honored that the most elite of Allah's creation bear witness to them. Some scholars also say this refers to the righteous souls themselves being in the company of those nearest to Allah. Either way, being in Illiyyun means your record is in the most prestigious, protected, and honored location imaginable.
Ayah 22
إِنَّ ٱلْأَبْرَارَ لَفِى نَعِيمٍ
Indeed, the righteous will be in pleasure
Shifting from records to rewards: the righteous will absolutely be in pure pleasure and delight. After all the hardship, the patience, the times they chose right over easy — it all pays off in the most comprehensive way. The word naeem means bliss that covers every dimension: physical comfort, emotional peace, spiritual fulfillment. Nothing is missing, nothing is lacking.
Ayah 23
عَلَى ٱلْأَرَآئِكِ يَنظُرُونَ
On adorned couches, observing.
They'll be reclining on adorned couches, gazing at everything around them. Some scholars say they'll be looking at the incredible blessings of Paradise that surround them, while others say they'll be looking at their Lord Himself — the ultimate reward that the wicked were denied. Either way, the image is one of total relaxation, dignity, and satisfaction. No stress, no anxiety, no rushing — just pure, peaceful observation.
Ayah 24
تَعْرِفُ فِى وُجُوهِهِمْ نَضْرَةَ ٱلنَّعِيمِ
You will recognize in their faces the radiance of pleasure.
You'll be able to see the glow of bliss radiating from their faces. Their joy won't be hidden or internal — it'll be written all over them. The brightness, freshness, and beauty on their faces will be a direct reflection of the pleasure they're experiencing inside. It's the exact opposite of the downcast, humiliated faces of the wicked. When your soul is at peace, it literally shows.
Ayah 25
يُسْقَوْنَ مِن رَّحِيقٍ مَّخْتُومٍ
They will be given to drink [pure] wine1 [which was] sealed.
They'll be given pure, sealed wine to drink — rahiq, which is one of the finest wines of Paradise. Unlike the alcohol of this world that clouds your mind and causes harm, this wine is pure and causes nothing but delight. The word "sealed" means it's been preserved and kept pristine, with the last trace of its seal being the scent of musk. It's luxury on a level that this world has never seen.
The last of it1 is musk. So for this let the competitors compete.
The seal of this wine is musk — the most beautiful fragrance as the final note. And here's the kicker: "So for this, let the competitors compete." If you're going to race for something in life, race for this. People exhaust themselves competing for promotions, wealth, clout, and status that all expire. But this — the eternal pleasures of Paradise — is the only competition actually worth your energy.
Ayah 27
وَمِزَاجُهُۥ مِن تَسْنِيمٍ
And its mixture is of Tasneem,1
This wine is mixed with Tasnim — the name of the most exalted spring in all of Paradise. Tasnim comes from a root word meaning "to be high and elevated," reflecting its supreme status among all the drinks of the Hereafter. It's the top-shelf of the top-shelf, reserved as the finest mixer for the finest wine. The people of Paradise get it blended in, but the highest-ranking residents get to drink it straight.
Ayah 28
عَيْنًا يَشْرَبُ بِهَا ٱلْمُقَرَّبُونَ
A spring from which those near [to Allāh] drink.
Tasnim is a spring from which those nearest to Allah drink directly, without it being mixed with anything else. The muqarrabun — the closest to Allah — get exclusive, uncut access to it. Meanwhile, the general people of Paradise get it as a blend. This shows that even within Paradise, there are levels, and the highest levels are reserved for those who were closest to Allah in this life. It's the ultimate incentive to go above and beyond.
Indeed, those who committed crimes used to laugh at those who believed.
Now the surah shifts to a scene we all recognize: the criminals used to laugh at the believers in this world. They mocked them, made fun of their faith, and looked down on them for being "religious." This isn't some ancient history lesson — it happens all the time. People who take their faith seriously often get side-eyed, ridiculed, or dismissed as backward. Allah is saying: I saw all of it.
Ayah 30
وَإِذَا مَرُّوا۟ بِهِمْ يَتَغَامَزُونَ
And when they passed by them, they would exchange derisive glances.
Whenever they'd pass by the believers, they'd nudge each other and exchange looks — you know the type, those mocking glances and inside jokes at someone else's expense. It's that passive-aggressive ridicule, winking and smirking as if the believers were the fools. This verse captures such a specific, relatable social dynamic that it almost feels like it was written about high school hallways.
And when they returned to their people, they would return jesting.
And when these mockers went home to their families, they'd go back cracking jokes and feeling entertained by how they treated the believers. They'd recount their mockery to their people and have a good laugh about it. They had everything materially — comfort, family, entertainment — yet instead of being grateful, they spent their time making fun of the people who were actually on the right path.
And when they saw them, they would say, "Indeed, those are truly lost."
Whenever they'd see the believers, they'd point and say, "Those people are clearly lost and misguided." The irony is almost painful — the people drowning in sin and denial are calling the guided ones "lost." They were so confident in their own worldview that they couldn't fathom the believers being right. But as the next verses reveal, the tables are about to turn in the most dramatic way.
Ayah 33
وَمَآ أُرْسِلُوا۟ عَلَيْهِمْ حَـٰفِظِينَ
But they had not been sent as guardians over them.
But here's the thing — these mockers were never appointed as guardians over the believers. Nobody asked for their opinion. They weren't sent to monitor, judge, or evaluate anyone's faith. Allah is essentially asking: who gave you that job? You're not responsible for their choices, so why are you so obsessed with putting them down? Mind your own spiritual business.
So Today1 those who believed are laughing at the disbelievers,
So on the Day of Judgment, the script is completely flipped — the believers will be the ones laughing at the disbelievers. Every smirk, every joke, every condescending comment gets returned. The people who were mocked for their faith will be vindicated in the most public and permanent way possible. This isn't petty revenge; it's divine justice. Allah Himself arranges this reversal.
Ayah 35
عَلَى ٱلْأَرَآئِكِ يَنظُرُونَ
On adorned couches, observing.
The believers will be reclining on their adorned couches, observing the scene. They'll watch from a place of total comfort and honor while the mockers face the consequences of their arrogance. The same couches mentioned earlier for the people of Paradise now reappear here — a reminder that the righteous are settled, secure, and elevated, looking on as justice unfolds perfectly.
Ayah 36
هَلْ ثُوِّبَ ٱلْكُفَّارُ مَا كَانُوا۟ يَفْعَلُونَ
Have the disbelievers [not] been rewarded [this Day] for what they used to do?
The surah closes with a piercing rhetorical question: have the disbelievers not been fully repaid for what they used to do? Every laugh, every wink, every dismissive remark — all of it has been accounted for and paid back in full. The answer is obvious: yes, they absolutely have. This final verse wraps the entire surah together — from cheaters who shortchanged others to mockers who belittled believers — everyone gets exactly what they earned.