1. al-mutaffifin is a derivative of tatfif which means stinting on a small scale. While measuring or weighing, these dishonest traders deprived every customer of only a little of his due. These unsuspecting customers did not realize that they had been cheated.

2. Throughout, the Qur'an denounces stinters and urges fairness and honesty while measuring and weighing. Take these Qur'ānic verses as illustrative: "And give full measures, and weight with justice. We do not burden anyone beyond his capacity," (al- An'am 6: 152). "Give full measure when you measure, and weigh with even scales," (Banī Isrā'īl 17: 35). "You may not transgress in the balance. But weigh things equitably and skimp not in the balance," (al-Raḥmān 55: 8-9). It is worth mentioning that the Prophet Shu'ayb's community incurred divine punishment for their crime of stinting; they had disregarded their Messenger's repeated exhortations to refrain from it.

3. The Day of Resurrection has been called a "Great Day" because on that Day all humans and jinn will be called to account and God Himself will judge them all. Furthermore, on that Day hugely important decisions will be made about whom to reward and whom to punish.

4. Those who believe that they will not be held to account after they have engaged in evil during their worldly lives are certainly mistaken.

5. Sijjin, a derivative of sijn, represents a prison-house. However, it is fairly clear from its usage in this Surah that it is used in the sense of a record, containing details of the evil-doers' misdeeds.

6. "Our verses" here refers to the verses that contain information about the Day of Recompense.

7. There was no good reason for anyone to say that the notions regarding reward and punishment in the Next Life were simply "tales of olden times" (Verse 13). What makes people say so, however, is that their hearts have become rusted on account of the sins they have committed. Hence, an idea that is wholly reasonable appears to them as merely fanciful "tales of olden times". This rusting is explained by the Prophet (peace be upon him) as follows: "When one commits a sin, a black stain appears on one's heart. If one repents, that stain vanishes. However, if he persists in sinning, the black stain extends to one's heart in full.” (Ahmad, Tirmidhi, Kitab al-Tafsir, Nasa'ī, Ibn Majah, Ibn Jarir, Ḥākim, Ibn Abi Ḥatīm, Ibn Hibban.)

8. These culprits will be denied the sight of the Lord. (See also al-Qiyamah 75: n. 17.)

9. This is said to contradict those who believe that no one will be rewarded or punished in the Life-to-Come.

10. The words khitāmuhū misk signify that these wine containers will be sealed with musk, rather than with ordinary clay. Taken in this sense, it stands for the finest quality wine, served to the dwellers of Paradise in containers with a seal of musk. Alternatively, it might mean that after drinking this wine they will taste the flavour of musk. On this count this wine differs vastly from wines found in this world which are notorious for their foul smell. Those drinking it instantly feel its bitter, pungent taste, as one gathers from the facial expression of drunkards.

11. The word tasnim contains the nuance of "height". To call a spring tasnim carries the connotation of a spring that flows down from a great height.

12. These unbelievers rejoiced in publicly taunting and humiliating the poor, helpless Muslims.

13. These unbelieving Makkans took the believers as the erring ones. For they had denied to themselves all worldly joys and exposed themselves to all sorts of dangers and threats on account of their allegiance to the Prophet (peace be upon him). They thought that these Muslims had been deluded into believing in Paradise and Hell. They abandon the pleasures of the flesh in the fond hope of receiving the bounties of Paradise at some unknown point in time. Likewise, they fear the imaginary Hell and its punishments.

14. Those mocking the Muslims are given an important lesson in this verse. Even if Muslims are wholly misguided in their beliefs, it should not affect these unbelievers. The Muslims have been leading their lives in a particular way, in line with their moral worldview. Allah has not appointed them watchers over the Muslims. They should not harm those who do not offend them in any way.

15. These words have a subtle, ironic note about them. The unbelievers looked upon their persecution of the believers as an act of virtue. In this context, it is stated that in the Life-to-Come the believers will be enjoying the delights of Paradise and will observe the woeful state of the unbelievers, wallowing in Hell. This will certainly make them say to themselves: "Have the unbelievers been duly rewarded for their deeds?"