hafalan surat al mutaffifin

Baca Surat Al-Mutaffifin lengkap dengan bacaan arab, latin & terjemah Indonesia serta English. Aplikasi cepat, ringan & hemat kuota.

Bacaan Surah Al Muthaffifin Ayat 1-36 Arab, Latin, dan Artinya. Ini adalah surah yang ke-83, terdiri dari 36 ayat, Surah ini tergolong surah Makkiyah, terdapat pada juz ke-30

Surat ini merupakan surat terakhir yang turun di Mekkah sebelum hijrah.

Surah Al-Muthaffifin (Bahasa Arab: الْمُطَفِّفينَ , Al-Muthaffifin, Kecurangan) adalah surah ke-83 berdasarkan susunan mushaf dan surah ke-86 sesuai urutan pewahyuan Al-Quran. Surah ini dinamai Al-Muthaffifin karena kata ini digunakan pada awal surah. Dari sisi isi termasuk salah satu surah Al-Mufasshalat. Di ayat pertama dan ke-3 surah ini terkait dengan hukum fikih tindakan curang dan mengurangi timbangan serta melanggar hak orang banyak dalam transaksi yang telah diharamkan dan termasuk sebagai dosa besar.

Surah ini juga disebut sebagai surah Al-Tathfif karena merupakan derivat kata Al-Muthaffifin. Muthaffifin adalah kata pelaku dan bentuk jamak dari kata muthaffif. Adapun kata tathfif diambil dari kata thaf.

Di ayat pertama dan ke-3 surah ini terkait dengan hukum fikih tindakan curang dan mengurangi timbangan serta melanggar hak orang banyak dalam transaksi yang telah diharamkan dan termasuk sebagai dosa besar. Surah ini juga mendeskripsikan tentang hari kiamat dan kondisi hari kebangkitan, dunia akhirat. Di samping itu, dengan memperkenalkan dua kelompok yaitu kelompok abrar dan muqarribin, dan fujjar dan mujrimin, surah ini menyinggung tentang olok-olok orang kafir terhadap orang-orang beriman di dunia ini. Dan kebalikannya di hari akhirat, orang-orang beriman menertewai orang-orang kafir. [1]

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

This Surah has 36 verses and resides between pages 587 to 589 in the Quran.

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."