Tadabbur i Qur’ān

Sūrah al-Taghābun (64)

 Sūrah al-Taghābun (64)

Central Theme and Relationship with the Preceding Sūrah

The previous sūrah ended on the warning that the love of wealth and children should not make
people indifferent to the remembrance and rights of God; they should make use of the blessings
and provisions bestowed on them by Him to earn for the Hereafter; otherwise, when the time of
death arrives, people will express the yearning to be given more respite so that they can spend
their wealth in the way of God and earn some reward for it; however, this yearning will remain a
yearning. What has happened has happened; the past never comes back. In this sūrah, the same
subject is the central theme, and it is explained that this worldly life is not all that there is; the real
life is the life of the Hereafter, which is bound to come; it is in that life that the decision of
success or failure in the previous life will be known. Therefore, it is mandatory upon one who has
the resolve to achieve the great success of the Hereafter, to be prepared for every sacrifice to
please God and His Prophet (sws). In this matter, he should disregard the rebukes of any one who
rebukes and the preaching of any preacher. At times, a person’s wife and children become a
hindrance in this way, and their love weakens the resolve of many. It is essential for one who
wants to keep his faith intact, to regard such a wife and children to be a trial, and protect himself
from them; however, he must be forgiving towards them.

Analysis of the Discourse

Verses (1-4): The Almighty has not created man in this world without a purpose. The great
effort undertaken by the Almighty in His creation to sustain and nourish him bears witness that
the Day of Reckoning has an appointed time. God, the Lord and Creator of this world, is well
aware of every person’s words and deeds. He shall treat each person according to what he
deserves.
Verses (5-7): By citing historical evidence, it is shown that nations which denied the warnings of
their respective prophets about the Hereafter and vainly rejected their sound arguments on the
pretext that accepting a human being as a prophet (sws) is an insult to them, were all destroyed by
God. They met a dreadful fate in this very world, and in the Hereafter also they shall encounter a
grievous punishment.
Verses (8-10): People are invited to profess faith in God, His Prophet (sws) and the Qur’ān.
They are urged to prepare for the Day which will decide the victor and the vanquished. On that
day, the Almighty will grant people of faith and the righteous the eternal reward of paradise,
while He will cast those who adhered to disbelief in the eternal torment of Hell.
Verses (11-13): It is asserted that troubles and hardships which a person has to face in his life
come with the permission of God. It is not befitting for the believers to become apprehensive
because of them and turn away from the obedience of God and His Prophet (sws). It is the
requirement of their faith that they should have trust in the Almighty: He will certainly help them.
If they try to evade God and the Prophet (sws) by being overawed by their hardships, they shall
300 Tadabbur-i-Qur’ān
bear its dire consequences. The responsibility of the Prophet (sws) was only to communicate the
truth, which he has done; it is now their responsibility to abide by it.
Verses (14-15): Muslims are warned that at times the family becomes a great test of faith. Love
for family members sometimes negatively affects the determination to fulfill religious
obligations. It is thus essential for a person that their love or their desires should not restrain him
in the cause of religion. However, he should adopt the attitude of “to forego and forget” in their
regard.
Verses (16-18): People are invited to obey God and His Prophet (sws) as much as they can, and
urged to generously spend for the cause of religion. Glad tidings are given of eternal success to
those who protect themselves from the malady of miserliness. God will greatly honour those who
will lend Him their wealth. It shall be returned to them multiplied many times; He shall also
forgive them. He has knowledge of both the seen and the unseen: He is fully aware of all virtuous
deeds, however secretly they might have been done.

Text and Translation

ۡ ‫ﻟﺮﺣﻤﻦ‬
‫ﻟﺮﺣﻴﻢ‬ ٰ ۡ ()‫ﺑﺴﻢ ٰﷲ‬ ۡ
ۡ ۡ ‫ و‬D°‫ﺎ‬s
‫ﻣﻨﻜﻢ‬ ٌ ‫ﻓﻤﻨﻜﻢ‬ ۡ ۡ ‫ﺧﻠﻘﻜﻢ‬ ۡ ۡ ‫﴾ ﻫﻮ‬١﴿ ‫ﻗﺪﻳﺮ‬
‫ﻟﺬي‬ ٌ ۡ ‫}`ء‬ ٍ ۡ ‫ﻞ‬s 8x‫ﻋ‬ ٰ ‫ﻟﺤﻤﺪ و ﻫﻮ‬ ۡ ۡ ‫ﻟﻤﻠﻚ و ﻟﻪ‬ ۡ ۡ
‫ ﻟﻪ‬m ‫ﻵﻹرض‬ ۡ ۡ 89 ‫ﻟﺴﻤﻮت و ﻣﺎ‬ ٰ ٰ 89 ‫ﻳﺴﺒﺢ ٰﷲ)( ﻣﺎ‬
‫ﻟﺴﻤﻮت و‬ ٰ ٰ 89 ‫ﻌﻠﻢ ﻣﺎ‬œ ۡ ﴾٣﴿ OP‫ﻟﻤﺼ‬ ۡ ۡ ۡ ۡ
‫ و ﻟﻴﻪ‬m ‫ﻓﺎﺣﺴﻦ ﺻﻮرﻛﻢ‬ ۡ ‫ﺻﻮرﻛﻢ‬ ۡ ۡ
‫ﻵﻹرض ﺑﺎﻟﺤﻖ و‬ ۡ ۡ ‫ﻟﺴﻤﻮت و‬ ٰ ٰ ‫﴾ ﺧﻠﻖ‬٢﴿ OP‫ﺑﺼ‬ ٌ ۡ ‫ﻌﻤﻠﻮن‬i ۡ ۡ ‫ و ٰﷲ)( ﺑﻤﺎ‬k ‫ﻣﺆﻣﻦ‬ ٌ ۡ
ۡ ۡ ‫ﻗﻮ وﺑﺎل‬ ۡ ‫ﻗﺒﻞ ﻓﺬ‬ ۡ ‫ﻣﻦ‬ ۡ ‫ﻟﺬﻳﻦ‬
ۡ ‫و‬£¦‫ﻛ‬ ۡ ‫ﻳﺎﺗﻜﻢ ﻧﺒﺆ‬ ۡ ۡ ‫﴾ ۡﻟﻢ‬٤﴿ ‫ﻟﺼﺪور‬ ۡ ٌۢ ۡ ٰ ۡ ۡ ‫ون و ﻣﺎ‬DÞ‫ﺗ‬ ۡ ‫ﻌﻠﻢ ﻣﺎ‬œ ۡ ‫ﻵﻹرض و‬ ۡ ۡ
‫ﻣﺮﻫﻢ و‬ ‫ﻋﻠﻴﻢ ﺑﺬ ت‬ ()‫ و ﷲ‬k ‫ﻌﻠﻨﻮن‬i
ٌ ()‫ و ٰﷲ‬k ()‫ﺳﺘﻐ¨` ٰﷲ‬
`¨‫ﻏ‬
ۡ ۡ ۡ ۡ
‫و و ﺗﻮﻟﻮ و‬£¦‫ﻓﻜ‬ ۡ ۡ D§‫ﺑ‬
‫ﻳﻬﺪوﻧﻨﺎ‬ ٌ ۤۡ‫ﺑﺎﻟﺒﻴﻨﺖ ﻓﻘﺎﻟﻮ‬ ٰ ۡ ۡ
‫ﺗﺎﺗﻴﻬﻢ رﺳﻠﻬﻢ‬ ۡ ۡ ۡ ‫ﺎﻧﺖ‬s ۡ ‫ﺑﺎﻧﻪ‬ # ‫﴾ ٰذﻟﻚ‬٥﴿ ‫ﻟﻴﻢ‬ ٌ ۡ ‫ﻟﻬﻢ ﻋﺬ ٌب‬ ۡ
ٰ ۡ ٰ ٌ ۡ ()‫ ٰﷲ‬8x‫ و ٰذﻟﻚ ﻋ‬k ‫ﻋﻤﻠﺘﻢ‬ ۡ ۡ ‫ ﺛﻢ ﻟﺘﻨﺒﺆن ﺑﻤﺎ‬Tª‫ﻟﺘﺒﻌ‬ ۡ 8ãۡ ‫ و ر‬8x‫ﺑ‬ ٰ ‫ﻗﻞ‬ ۡ k ۡ‫ﻳﺒﻌﺜﻮ‬ ۡ ‫ﻟﻦ‬ ۡ ‫و ۡن‬£¦‫ﻛ‬ ۤۡ ۡ ‫﴾ زﻋﻢ‬٦﴿ ‫ﺣﻤﻴﺪ‬ ٌۡ
‫ﻓﺎﻣﻨﻮ ﺑﺎﷲ)( و‬ ﴾٧﴿ OP‫ﻳﺴ‬ ‫ﻟﺬﻳﻦ‬
ٰ ۡ ‫ﻟﺠﻤﻊ ٰذﻟﻚ‬ ۡ ۡ ‫ﻟﻴﻮم‬ ٌ ۡ ‫ﻌﻤﻠﻮن‬i ۡ ۡ ‫ و ٰﷲ)( ﺑﻤﺎ‬k ‫ﻧﺰﻟﻨﺎ‬ ۡ ۡ ۤۡ
ۡ ۡ ‫ﺑﺎﷲ)( و‬
‫ﻌﻤﻞ‬œ É ۡ ‫ﻣﻦ‬
‫ﻳﺆﻣﻦ‬ ۡ ‫ و‬k ‫ﻳﻮم ﻟﺘﻐﺎﺑﻦ‬ ۡ ۡ ‫ﻳﻮم‬
ۡ ‫ﻳﺠﻤﻌﻜﻢ‬ ۡ ﴾٨﴿ OP‫ﺧﺒ‬ ‫ﻟﻨﻮر ﻟﺬي‬ ۡ ‫رﺳﻮﻟﻪ و‬ ٖ ۡ
ۡ ‫و و‬£¦‫ﻛ‬ ۡ ‫ﻟﺬﻳﻦ‬ ۡ ‫﴾ و‬٩﴿ ‫ﻟﻌﻈﻴﻢ‬ ۡ ۡ ‫ ٰذﻟﻚ‬k ‫ﺑﺪ‬
ۡ ۡ ‫ﻟﻔﻮز‬ ً ۤ ‫ﺧﻠﺪﻳﻦ ﻓ ۡﻴﻬﺎ‬ ۡ ٰ ‫ﻵﻹﻧﻬﺮ‬ ٰ ۡ ۡ ‫ﺗﺤﺘﻬﺎ‬ ۡ ‫ﻣﻦ‬ ۡ ‫ﺗﺠﺮي‬ ۡ ۡ ‫ﺟﻨﺖ‬ ٰ ۡ ۡ ٰ ۡ ۡ ً
‫ﻛﺬﺑﻮ‬ ٍ ‫ﻳﺪﺧﻠﻪ‬ ‫ﺳﻴﺎﺗﻪ و‬
ٖ ‫ ﻋﻨﻪ‬£¦‫ﺻﺎﻟﺤﺎ ﻳﻜ‬
# ۡ ‫ﻳﻬﺪ‬ ۡ ()‫ﺑﺎﷲ‬ ٰ ۡ ‫ و‬k ()‫ﺑﺎذن ٰﷲ‬
ۡ ‫ﻣﻦ‬ ۡ ۡ ‫﴾ ﻣﺎ ۤ ﺻﺎب‬١٠﴿ OP‫ﻟﻤﺼ‬ ۡ ۡ ۡ ۡ ٰ ‫ﺻﺤﺐ ﻟﻨﺎر‬ ٰ ۡ ‫ﻚ‬W‫وﻟ‬Ê ۤ ‫ﺑﺎﻳﺘﻨﺎ‬ ٰٰ
k ‫ﻗﻠﺒﻪ‬ ‫ﻣﻦ‬É ‫ﻳﺆ‬ ٍ ۡ ‫ﻣﻦ‬
‫ﻣﺼﻴﺒﺔ ﻵﻹ‬ ‫ و ﺑﺌﺲ‬k ‫ﻓﻴﻬﺎ‬ ۡ ‫ﺧﻠﺪﻳﻦ‬
ۤ ٰ ۡ ۡ ٰ ۡ ۡ ٰ ۡ m ‫ﻟﺮﺳﻮل‬ ۡ ‫ﻃﻴﻌﻮ ٰﷲ)( و‬ ٰ
‫ و‬k ‫﴾ ﷲ)( ﻵﻹ ٰﻟﻪ ﻵﻹ ﻫﻮ‬١٢﴿ TP‫ﻟﺒﻠﻎ ﻟﻤﺒ‬ ‫ رﺳﻮﻟﻨﺎ‬8x‫ﺗﻮﻟﻴﺘﻢ ﻓﺎﻧﻤﺎ ﻋ‬ ۡ ۡ ‫ﻓﺎن‬ ۡ ‫ﻃﻴﻌﻮ‬ ۡ ‫﴾ و‬١١﴿ ‫ﻋﻠﻴﻢ‬ ٌ ۡ ‫}`ء‬ ٍ ۡ ‫و ﷲ)( ﺑ–ﻞ‬
ۡ ۡ ‫ و ۡن‬m ‫ﻓﺎﺣﺬروﻫﻢ‬ ۡ ۡ ۡ ‫ﻟﻜﻢ‬ ً ۡ ۡ ۡ ۡ ۡ ۤۡ ٰ ۡ ۡ ۡ ۡ ‫ﻞ‬s‫ﻓﻠﻴﺘﻮ‬ ۡ ٰ
‫ﺗﺼﻔﺤﻮ و‬ ۡ ۡ ‫ﻌﻔﻮ و‬i ۡ ‫ﻋﺪو‬ ‫ﻣﻦ زو ﺟﻜﻢ و وﻵﻹدﻛﻢ‬ ‫ﻣﻨﻮ ن‬ ‫﴾ ¼ﻳﺎﻳﻬﺎ ﻟﺬﻳﻦ‬١٣﴿ ‫ﻟﻤﺆﻣﻨﻮن‬ ()‫ ﷲ‬8x‫ﻋ‬
ٰ
ۡ ۡ ۡ ‫ﻘﻮ ﷲ)( ﻣﺎ‬i‫﴾ ﻓﺎ‬١٥﴿ ‫ﻋﻈﻴﻢ‬ ۤ ٰ
# ۡ ()‫ و ﷲ‬k ‫ﻓﺘﻨﺔ‬ ٌ ۡ ‫وﻵﻹدﻛﻢ‬ ۤ ٰ
ٌ ۡ ()‫و ﻓﺎن ﷲ‬£¦‫ﻐ‬i ۡ ۡ
‫ﺳﻤﻌﻮ و‬ ۡ ۡ ‫ﺳﺘﻄﻌﺘﻢ و‬ ٌ ۡ ‫ﺟﺮ‬ ٌ ۡ ‫ﻋﻨﺪه‬ ۡ ۡ ‫ﻟﻜﻢ و‬ ۡ ‫﴾ ﻧﻤﺎ ۡﻣﻮ‬١٤﴿ ‫رﺣﻴﻢ‬ ٌ ۡ ‫ﻏﻔﻮر‬
ۡ ۡ ‫ﻟﻜﻢ و‬ ۡ ٰ ً ًۡ ٰ ۡ ۡ ۡ ۡ ‫ﻚ ﻫﻢ‬WÊ‫ﻔﺴﻪ ﻓﺎوﻟ‬o ۡ ۡ ۡ OP‫ﺧ‬ ً ۡ ‫ﻔﻘﻮ‬o ۡ ۡ ‫ﻃﻴﻌﻮ و‬
ۡ £¦‫ﻐ‬œ
‫ﻟﻜﻢ‬ ۡ ‫ﻀﻌﻔﻪ‬œ ‫ﺿﺎ ﺣﺴﻨﺎ‬D‹ ()‫ﺿﻮ ﷲ‬£Üi ‫﴾ ۡن‬١٦﴿ ‫ﻟﻤﻔﻠﺤﻮن‬ ٖ ‫ﻳﻮق ﺷﺢ‬ ۡ ‫ﻣﻦ‬ ۡ ‫ و‬k ‫ﻔﺴﻜﻢ‬o‫ﻵﻹ‬ ۡ ۡ
﴾١٨﴿ ‫ﻟﺤﻜﻴﻢ‬ ۡ ۡ ‫ﻟﻌﺰﻳﺰ‬ ۡ ۡ ‫ﻟﻐﻴﺐ و ﻟﺸﻬﺎدة‬ ۡ ۡ ‫﴾ ٰﻋﻠﻢ‬١٧ۙ ﴿ ‫ﺣﻠﻴﻢ‬ ٌ ۡ ‫ﺷﻜﻮر‬ ٌ ۡ ()‫ و ٰﷲ‬k
In the name of God, the Most Gracious, the Ever Merciful.
All that is in the heavens and the earth glorifies God alone. His only is the sovereignty, and to
Him is due our gratitude, and He has power over all things. (1)
It was He Who created you: so, some of you are disbelievers, while others are believers. And
God is aware of all that you do. He created the heavens and the earth with a purpose, and
fashioned you; so, fashioned you well. And to Him is the return. He knows what is in the heavens
 Sūrah al-Taghābun (64) 301
and the earth and He knows what you conceal and what you reveal. And God is aware of the
secrets of the hearts. (2-4)
Have you not heard of those who disbelieved before you? So, they tasted the fruit of their
deeds, and for them is a grievous punishment. This is because their prophets continued to come to
them with veritable signs; so, they said to them: “Will mortals guide us?” Thus they disbelieved
and turned away, and God became indifferent to them and God is self-sufficient and glorious. (5-
6)
The disbelievers claim they shall never be raised to life after death. Tell [them:] “Yes, by my
Lord, you shall certainly be raised to life! Then you shall be told what you would have done.”
And this is very easy for God. So, believe then in God and in His Prophet and in the light that We
have revealed. And God has knowledge of all what you are doing. (7-8)
Remember the day when, for the day of assembly, God will gather you. That shall, in fact, be
the day of winning and losing. And those who believed and did righteous deeds shall be forgiven
by God, and He will admit them to gardens watered by running streams. They will abide there
forever. Supreme success, in fact, is this. And those, who disbelieved and denied Our revelations,
it is they who shall be the inmates of the Fire. They shall abide in it forever. And this will be a
very evil abode. (9-10)
No misfortune befalls except by God’s permission. And he, who believes in God, God guides
his heart and God has knowledge of all things. And obey God and obey the Prophet. Thus, if you
pay no heed, Our Prophet’s responsibility is only of clear communication. God alone is worthy of
worship; there is no one worthy of worship except Him, and in God should the believers put their
trust. (11-13)
Believers! Some among your wives and children are your enemies; so beware of them. And if
you forgive them, overlook their blemishes and pardon them, then God is forgiving and merciful.
Your wealth and your children are a trial for you, and with God lies great reward. So, keep
fearing God as much as you can and listen and show obedience, and spend for your own good.
Those, who were protected from the malady of their soul’s greed will surely attain salvation. If
you lend a generous loan to God, He will pay you back manifold and will forgive you. And God
is the Most Appreciative, the Most Forbearing. He has knowledge of the unknown and the
manifest. He is the Mighty, the Wise One. (14-18)

Explanation
1 ٌ ۡ ‫}`ء‬
﴾١﴿ ‫ﻗﺪﻳﺮ‬ ٍ ۡ ‫ﻞ‬s 8x‫ﻋ‬
ۡ ۡ
ۡ ۡ ‫ﻟﻤﻠﻚ و ﻟﻪ‬
ٰ ‫ﻟﺤﻤﺪ و ﻫﻮ‬ ‫ ﻟﻪ‬m ‫ﻵﻹرض‬ ٰ ٰ 89 ‫ﻳﺴﺒﺢ ٰﷲ)( ﻣﺎ‬
ۡ ۡ 89 ‫ﻟﺴﻤﻮت و ﻣﺎ‬
This verse also occurs in previous sūrahs with a slight change in words, and I have already
explained its various aspects at their respective places. Here the verse states that everything in the
heavens and the earth glorifies God and by this glorification teaches man that God alone is the
sovereign of this world, and to Him alone should we show our gratitude. Neither is anyone a
partner in His sovereignty, nor does anyone else deserve the gratitude of His servants.
ٰ ‫ و ﻫﻮ‬refer to the fact that it is absolutely clear that He has power over all
ٌ ۡ ‫ﻞ }`ۡ ٍء‬s 8x‫ﻋ‬
The words ‫ﻗﺪﻳﺮ‬
things. He is not dependent on anyone to fulfill any of His tasks however great they may be. For
this reason, associating someone with Him is an absolutely meaningless thing. He neither sought
help from anyone in creating this world nor is He dependent on anyone in running its affairs. He

1. All that is in the heavens and the earth glorifies God alone. His only is the sovereignty, and to Him all
gratitude is due and He has power over all things.
302 Tadabbur-i-Qur’ān
has accomplished everything on His own, and just as He did this in the past, He will continue to
do it in the future as well. Thus sufficient is He to be trusted alone by His servants. They must put
their trust in Him, and not associate anyone else with Him in serving Him.

2
﴾٢﴿ OP‫ﺑﺼ‬ ۡ ۡ ‫ و ٰﷲ)( ﺑﻤﺎ‬k ‫ﻣﺆﻣﻦ‬
ٌ ۡ ‫ﻌﻤﻠﻮن‬i ۡ ۡ ‫ و‬D°‫ﺎ‬s
ٌ ۡ ‫ﻣﻨﻜﻢ‬ ۡ ۡ ‫ﺧﻠﻘﻜﻢ‬
ٌ ‫ﻓﻤﻨﻜﻢ‬ ۡ ۡ ‫ﻫﻮ‬
‫ﻟﺬي‬
The God, who is glorified by every object of this world, also created man; it is thus only
befitting that he too glorify Him who is glorified by all the stars of the heavens, all birds that fly
about and every tree and stone of this earth; however, since the Almighty has blessed man with
the freedom to exercise his will, some among them as a result have become disbelievers and
others believers. Thus, God is observing their deeds, and will deal with everyone according to the
nature of these deeds. If He does not do this, it will only mean that belief and disbelief are equal
in status in His eyes. This obviously is against His justice and wisdom.

ۡ ۡ ۡ ۡ ‫ﺻﻮرﻛﻢ‬
ۡ ۡ ۡ ۡ ‫ﻟﺴﻤﻮت و‬
ٰ ٰ ‫ﺧﻠﻖ‬
3
﴾٣﴿ OP‫ و ۡﻟﻴﻪ ﻟﻤﺼ‬m ‫ﺻﻮرﻛﻢ‬ ‫ﻓﺎﺣﺴﻦ‬ ‫ﻵﻹرض ﺑﺎﻟﺤﻖ و‬
This verse substantiates what has been stated earlier: the Almighty has created this world with a
true purpose; it is the requisite of this true purpose that a day come on which the upholders of
truth be rewarded for their attitude towards the truth, and those who spent their lives against this
true purpose be punished.
ۡ
The words ‫ﺻﻮرﻛﻢ‬ ۡ ‫ﺻﻮرﻛﻢ‬
‫ﻓﺎﺣﺴﻦ‬ ۡ ‫ و‬point to the elaborate arrangement made by the Almighty in creating
man. Everyone can see that man has been created in the best of moulds. Thus, the words used in
ۡ ۡ ۡ ۤۡ ۡ ۡ ۡ ۡ
Sūrah al-Tīn are: (٤:٩٥) .‫ﻘﻮﻳﻢ‬i
ٍ ‫ ﺣﺴﻦ‬89 ‫( ﻟﻘﺪ ﺧﻠﻘﻨﺎ ﻵﻹﻧﺴﺎن‬We have created man in the finest of moulds,
(95:4)). The way man’s inner and outer-self has been fashioned, and the way abilities and
potentials are ingrained in him by the Almighty, clearly show that the real purpose of all creations
of God is a human being. He stands at the pinnacle and the summit of all other creatures, which
have been created to serve him directly or indirectly.
This elaborate arrangement in the creation of man who is equipped with such grand abilities,
relating both to his inner and to his outer-self show that God has not created him without a
purpose: his life will not end after enjoying the pleasures of this world. If this is to happen, then
all this elaborate arrangement providence has made in his creation and in sustaining him will be
rendered meaningless. Consequently, on this basis, the Almighty has reminded him of a great
reality: the way the Almighty has generously provided for his upbringing, the way He has
nourished and nurtured him and the way He has elevated him above all other creatures by
creating him in the best of forms requires that one day man come to the presence of God and be
questioned on the favours bestowed upon him by Him:

ۡ ‫ﺻﻮرﻛﻢ و‬
ٰ ‫رزﻗﻜﻢ ﻣﻦ‬
(٦٤:٤٠) .‫ﻟﻄﻴﺒﺖ‬ ۡ ۡ ‫ﺻﻮرﻛﻢ‬
‫ﻓﺎﺣﺴﻦ‬ ۡ ً ‫ ًر و ﻟﺴﻤﺂء‬D‹ ‫ﻵﻹرض‬
‫ﺑﻨﺂء و‬ ۡ ()‫ٰﷲ‬
ۡ ۡ ‫ﻟﺬي ﺟﻌﻞ ﻟﻜﻢ‬
It is God who has made the earth a dwelling-place for you, and the sky a roof. He fashioned
you and fashioned you well and blessed you with wholesome things for sustenance. (40:64)

2. It was He Who created you: so, some of you are disbelievers, while others are believers. And God is
aware of all that you do.
3. He created the heavens and the earth with a purpose, and fashioned you; so fashioned you well. And to
Him is the return.
 Sūrah al-Taghābun (64) 303

In other words, fashioning man in the best of forms, provision of apt sustenance and his high
status among other creatures, require that he be held accountable before his Lord.
On these grounds, people who are not convinced of the Hereafter and the reward and
punishment which is going to take place in it are threatened thus:

ۤ ٰ ۡ ۡ
ۡ ۡ ‫ك ﺑﺮﺑﻚ‬DÛ ‫ﻵﻹﻧﺴﺎن ﻣﺎ‬
ۡ .‫ﻳﻢ‬D¸‫ﻟ‬
ٍ ۡ ‫ ي‬89ۡ .‫ﻚ ﻓﻌﺪﻟﻚ‬¹‫ﻟﺬي ﺧﻠﻘﻚ ﻓﺴﻮ‬
(٨-٦:٨٢) .‫ﺻﻮرة ﻣﺎ ﺷﺂء رﻛﺒﻚ‬ ‫¼ﻳﺎﻳﻬﺎ‬
O Man! What is it that has deceived you about your Beneficent Lord, Who made your sketch,
then perfected you and gave you due proportion. He put you together in whatever shape He
pleased. (82:6-8)

This verse explains the elaborate arrangement made by God in the creation of man, and it
simultaneously also refers in a threatening tone to the responsibility that as a result, is imposed on
him.
ۡ ۡ ۡ
The words OP‫ﻟﻴﻪ ﻟﻤﺼ‬ ‫ و‬allude to the fact that the God who has created this world with a great
purpose and has created man in such a diligent and elaborate manner, shows that he shall
necessarily be returned to God one day to be rewarded or punished. If this does not happen, it
would mean that all this elaborate arrangement is meaningless.

ۡ ٌۢ ۡ ٰ ۡ ۡ ‫ون و ﻣﺎ‬DÞ‫ﺗ‬
ۡ ‫ﻌﻠﻢ ﻣﺎ‬œ ۡ ۡ ‫ﻟﺴﻤﻮت و‬
ۡ ‫ﻵﻹرض و‬ ۡ
ٰ ٰ 89 ‫ﻌﻠﻢ ﻣﺎ‬œ
4
﴾٤﴿ ‫ﻟﺼﺪور‬ ‫ﻋﻠﻴﻢ ﺑﺬ ت‬ ()‫ و ﷲ‬k ‫ﻌﻠﻨﻮن‬i
The verse urges a person not to remain in any doubt about the fact that God is aware of all that
is happening openly or secretly in this world and that this information will become a source of
accountability for man who will then be rewarded or punished accordingly by Him.

5 ٌ ۡ ‫ﻟﻬﻢ ﻋﺬ ٌب‬
﴾٥﴿ ‫ﻟﻴﻢ‬ ۡ ۡ ‫ﻗﻮ وﺑﺎل‬
ۡ ‫ﻣﺮﻫﻢ و‬ ۡ ‫ﻣﻦ‬
ۡ ‫ﻗﺒﻞ ﻓﺬ‬ ۡ ‫ﺬﻳﻦ‬
ۡ ‫و‬£¦‫ﻛ‬ ۡ ۡ ‫ۡﻟﻢ‬
ۡ ‫ﻳﺎﺗﻜﻢ ﻧﺒﺆ ﻟ‬
The verse explains that previous nations who committed disbelief were made to taste a bitter
punishment in this world, and in the Hereafter too, a grievous punishment lies in store for them.
This is a reference to the nations of ‘Ād and Thamūd and to the people of Lot (sws), whose
accounts have also been related in detail in the previous sūrahs; the Quryash were aware of them
as well. In fact, they even had the chance of passing by the ruined settlements of some of these
nations. By referring to the history of these nations, the Qur’ān has informed us that the Almighty
is not unconcerned with the good and evil perpetrated in this world; on the contrary, He
continuously sent His messengers, and when people denied these messengers, they were severely
punished by Him. The implication of the verse is that when the Quraysh are able to witness these
examples of the Almighty’s law of retribution before their own eyes, why should they regard as
improbable that the Almighty will bring forth a day on which He administers justice to the whole
world and His justice and mercy manifest on that day in every sense of the word.

4. He knows what is in the heavens and the earth and He knows what you conceal and what you reveal.
And God is aware of the secrets of the hearts.
5. Have you not heard of those who disbelieved before you? So, they tasted the fruit of their deeds, and
for them is a grievous punishment.
304 Tadabbur-i-Qur’ān
6
﴾٦﴿ ‫ﺣﻤﻴﺪ‬ ٌ ()‫ و ٰﷲ‬k ()‫ﺳﺘﻐ¨` ٰﷲ‬
ٌ ۡ `¨‫ﻏ‬ ۡ ۡ ۡ ۡ
‫و و ﺗﻮﻟﻮ و‬£¦‫ﻓﻜ‬ ۡ ۡ D§‫ﺑ‬
‫ﻳﻬﺪوﻧﻨﺎ‬
ٰ ۡ ۡ
ٌ ۤۡ‫ﺑﺎﻟﺒﻴﻨﺖ ﻓﻘﺎﻟﻮ‬ ۡ ۡ ۡ ‫ﺎﻧﺖ‬s
‫ﺗﺎﺗﻴﻬﻢ رﺳﻠﻬﻢ‬ # ‫ٰذﻟﻚ‬
ۡ ‫ﺑﺎﻧﻪ‬
The verse expresses the reason for which these nations were seized by God’s punishment. Even
though the prophets were sent with manifest signs and arguments, these nations denied them
because of arrogance and haughtiness and made up false excuses such as: asking why the
Almighty made human beings His messengers and why He did not choose a superior creation for
this purpose; why were they regarded to be such lowly creatures that human beings like them
were chosen to guide them; the implication of this being the question, whether were they really so
bad that mere human beings were considered enough to guide them. Moreover, they themselves
were enough for their own guidance; why then, should they burden themselves with a favour
from others! ٰ
ۡ
The words ()‫ﺗﻮﻟﻮ و ۡﺳﺘﻐ¨` ﷲ‬ ۡ
ۡ ‫و و‬£¦‫ﻓﻜ‬ imply that by making such objections and excuses, these people
rejected their messenger and his calls to the truth. The result was that the Almighty also became
indifferent to them. It is the practice and law of God that He makes arrangements to guide His
people; however, if they do not give due value and weight to this guidance, He becomes
unconcerned with them, and ٰ leaves them alone to reckon with the consequences of this attitude.
ٌ ۡ ٌ
The sentence ‫ و ﷲ)( ﻏ¨` ﺣﻤﻴﺪ‬refers to the fact that if the Almighty wants to guide people it is not
because this is something which is to His benefit. Whether people are guided or wander in error is
not of any benefit to Him. He does not need any of these attitudes; He is self-sufficient and
glorious in His own self. If He makes arrangements to guide people, then this is only because in it
lies their benefit; however, if they do not value this, He does not force His guidance upon them.

7 ٌ ۡ ()‫ ٰﷲ‬8x‫ و ٰذﻟﻚ ﻋ‬k ‫ﻋﻤﻠﺘﻢ‬

﴾٧﴿ OP‫ﻳﺴ‬ ۡ ۡ ‫ ﺛﻢ ﻟﺘﻨﺒﺆن ﺑﻤﺎ‬Tª‫ﻟﺘﺒﻌ‬ ٰ ‫ﻗﻞ‬
ۡ 8ãۡ ‫ و ر‬8x‫ﺑ‬ ۡ ۡ ‫ﻟﻦ‬
ۡ k ‫ﻳﺒﻌﺜﻮ‬ ۤۡ
ۡ ‫و ۡن‬£¦‫ﻛ‬ ۡ ‫زﻋﻢ‬
‫ﻟﺬﻳﻦ‬
Since these disbelievers claim that they will never be resurrected, they give no importance to
the call of the prophets.
The words Tª‫ﻟﺘﺒﻌ‬ ٰ ‫ﻗﻞ‬
ۡ 8ãۡ ‫ و ر‬8x‫ﺑ‬ ۡ direct the Prophet (sws) to reply to them equally vehemently and
emphatically and convey to them on oath that they will surely be raised to life. In this sentence,
the element of reasoning is stifled, and what is said is a claim in response to a claim because the
latter claim has no reasoning behind it; however, concealed in the word 8ã ۡ ‫ و ر‬is a very subtle form
of reasoning: the providence of the Almighty, the magnificence of which is evident in every
speck of this universe, necessitates that He does not deal in the same manner with the righteous
and the wrong-doers; this providence necessitates that the former be rewarded for their deeds and
the latter be punished. It follows from this that God will definitely raise the dead one day, and
hold them accountableٰ for their deeds, and reward or punish them accordingly.
ٌ ۡ ٰ
The words OP‫ ﷲ)( ﻳﺴ‬8x‫ و ذﻟﻚ ﻋ‬refer to the fact that these people should not think that God will not
be able to do so because He is powerless the way they are to bring about such a great event; it is
indeed impossible for them to do so because both their knowledge and power are limited;
however, it is very easy for God; He has unlimited power and knowledge.

6. This is because their prophets continued to come to them with veritable signs; so, they said to them:
“Will mortals guide us?” Thus they disbelieved and turned away, and God became indifferent to them and
God is self-sufficient and glorious.
7. The disbelievers claim they shall never be raised to life after death. Tell [them:] “Yes! By my Lord,
you shall certainly be raised to life! Then you shall be told what you would have done.” And this is very
easy for God.
 Sūrah al-Taghābun (64) 305

8
﴾٨﴿ OP‫ﺧﺒ‬ ۡ ۡ ‫ و ٰﷲ)( ﺑﻤﺎ‬k ‫ﻧﺰﻟﻨﺎ‬
ٌ ۡ ‫ﻌﻤﻠﻮن‬i ۡ ۡ ۤۡ ۡ ‫رﺳﻮﻟﻪ و‬
‫ﻟﻨﻮر ﻟﺬي‬
ٰ ۡ ٰ
ٖ ۡ ‫ﻓﺎﻣﻨﻮ ﺑﺎﷲ)( و‬
This verse admonishingly asks the disbelievers to profess faith. They should not deny the
Prophet (sws) by fashioning out such lame excuses, and profess faith in the light sent down by
Him. The “light” obviously refers to the Qur’ān revealed by Him to distinguish between the truth
and untruth. It should be kept in mind that the light that the Almighty had revealed to the People
of the Book was abandoned by them, as is evident from details found in previous sūrahs. As a
result, it became difficult for them to distinguish between truth and falsehood. However, when the
Almighty, once again revealed a fresh light in its ultimate form for the guidance of mankind, then
instead of duly honouring it, they tried their best to blow out this light; they neither wanted
themselves to benefit from it, nor wanted others to be afforded with anٰ opportunity
ۡ ٰ ۡ ‫ه‬D— ‫ﻧﻮره و ۡﻟﻮ‬ ۡ ٰ ۡ toۡ u doۡ so.ۡ At
ۡ ‫ﺑﺎﻓﻮ‬ ۡ
another place, the words of the Qur’ān are: (٨:٦١) .‫ون‬£¦‫ﻟﻜ‬ ٖ ۡ ‫ﻫﻬﻢ و ﷲ)( ﻣﺘﻢ‬ ()‫ﻳﺮﻳﺪون ﻟﻴﻄﻔـﻮ ﻧﻮر ﷲ‬
(they seek to extinguish the light of God with blows [of air] of their mouths; but God has decided
that He will perfect His light, ٰ much as the unbelievers may dislike it, (61:8)).
ٌ ۡ ‫ﻌﻤﻠﻮن‬i
The sentence OP‫ﺧﺒ‬ ۡ ۡ ‫ و ﷲ)( ﺑﻤﺎ‬reminds them that they should not think that God is unaware of
their deeds. Each and everything they do is in His knowledge, and one day they will have to
answer for all this.

ٰ ۡ ۡ ‫ﺗﺤﺘﻬﺎ‬
ۡ ‫ﻣﻦ‬ ٰ ۡ ۡ
ۡ ۡ ‫ﺟﻨﺖ‬
ۡ ‫ﺗﺠﺮي‬ ٰ ۡ ۡ ً ۡ ۡ ٰ É ۡ ۡ ۡ ‫ﻟﺠﻤﻊ ٰذﻟﻚ‬
ۡ ۡ ‫ﻟﻴﻮم‬ ۡ ۡ ‫ﻳﻮم‬
ۡ ‫ﻳﺠﻤﻌﻜﻢ‬ ۡ
‫ﻵﻹﻧﻬﺮ‬ ٍ ‫ﻳﺪﺧﻠﻪ‬ ‫ﺳﻴﺎﺗﻪ و‬
ٖ ‫ ﻋﻨﻪ‬£¦‫ﻌﻤﻞ ﺻﺎﻟﺤﺎ ﻳﻜ‬œ ‫ و ﻣﻦ ﻳﺆﻣﻦ ﺑﺎﷲ)( و‬k ‫ﻳﻮم ﻟﺘﻐﺎﺑﻦ‬
9 ۡ ۡ ۡ ۡ ٰ ‫ﺻﺤﺐ ﻟﻨﺎر‬
ۡ ‫ﺧﻠﺪﻳﻦ‬
﴾١٠﴿ OP‫ و ﺑﺌﺲ ﻟﻤﺼ‬k ‫ﻓﻴﻬﺎ‬ ٰ ۡ ‫ﻚ‬W‫وﻟ‬Ê ۤ ‫ﺑﺎﻳﺘﻨﺎ‬
ٰ ٰ ‫ﻛﺬﺑﻮ‬ ۡ ‫ﻟﺬﻳﻦ‬
ۡ ‫و و‬£¦‫ﻛ‬ ۡ ۡ ‫ﻟﻔﻮز‬
ۡ ‫﴾ و‬٩﴿ ‫ﻟﻌﻈﻴﻢ‬ ً ۤ ‫ﻓﻴﻬﺎ‬
ۡ ۡ ‫ ٰذﻟﻚ‬k ‫ﺑﺪ‬ ۡ ٰ
ۡ ‫ﺧﻠﺪﻳﻦ‬
The Quraysh are told that instead of being misled by the notion that the Almighty will not be
able to create them a second time, it is to their benefit that they remember the day of gathering on
which the Almighty will gather them. This day is bound to come according to His scheme. The
arguments in favour of this day are found in the world within man and the one around him and all
the prophets and messengers and books of God have borne witness to it. Its advent is necessary to
prove that this world is a meaningful creation, and if it does not come, then it would mean that this
world is a purposeless
ۡ ٌ ۡ creation and the playground of a merry-maker. At another place, the words
ٰ ٌ ۡ ‫( ٰذﻟﻚ ﻳ‬that is the day for which men shall be assembled
are: (١٠٣:١١) ‫ﻮم ﻣﺸﻬﻮٌۡد‬ ‫ﻣﺠﻤﻮٌع ® ﻟﻪ ﻟﻨﺎس و ذﻟﻚ ﻳ‬
ۡ ۡ ‫ﻮم‬
ۡ ۡ ۡ
and that will be the day of presence, (11:103)). At still another place, the words are: ‫ و‬TP‫ﻗﻞ ن ﻵﻹوﻟ‬
ۡ ۡ ‫ﻣﻴﻘﺎت‬ ۡ 8_ٰ ÄË‫ﻋﻮن‬ ۡ ۡ .‫ﻳﻦ‬D¢‫ﻵﻹ‬
ۡ ٰ ۡ
ٍ ۡ ‫ﻳﻮم‬
(٥٠-٤٩ :٥٦) ‫ﻣﻌﻠﻮم‬ ٍ ۡ ‫ﻟﻤﺠﻤﻮ‬ (tell [them]: “all those of the past and the future shall
be brought together on an appointed day,” (56:49-50)). The stress in these verses of gathering all
mankind on one day is to remove the doubt in the minds of these people that such an event is
improbable; their contention was that no one could assemble the countless creatures which have
or will inhabit the land and sea. They are emphatically told that the Almighty has appointed a day
for this and it is bound to come. Instead of doubting it, they should prepare for it and keep it in

8. So, believe then in God and in His Prophet and in the light that We have revealed. And God has
knowledge of all what you are doing.
9. Remember the day when, for the day of assembly, God will gather you. That shall, in fact, be the day
of winning and losing. And those who believed and did righteous deeds shall be forgiven by God, and He
will admit them to gardens watered by running streams. They will abide there forever. Supreme success, in
fact, is this. And those, who disbelieved and denied Our revelations, it is they who shall be the inmates of
the Fire. They shall abide in it forever. And this will be a very evil abode.
306 Tadabbur-i-Qur’ān
their remembrance.
ۡ has been translated by Shāh ‘Abd al-Qādir as “the day of victory and
The expression ‫ﻳﻮم ﻟﺘﻐﺎﺑﻦ‬
10
defeat.” In my opinion, this translation is very accurate. The Qur’ān itself has subsequently
explained this victory and defeat: those who embrace faith and do righteous deeds will be cleansed
of the effects of their sins by the Almighty and admitted into gardens watered by streams. These
people will remain in them forever, and those who are able to attain this in fact achieve great
success. Totally contrary will be the fate of those who rejected the Almighty and denied His signs.
They shall be cast into Hell and shall abide in it forever. It will be the worst of abodes.
The implication of the expression ‫ﻳﻮم ﻟﺘﻐﺎﺑﻦ‬ۡ is that those who have denied the Hereafter regard
this world to be a place of victory and defeat. People who enjoy the luxuries of life think that they
have won the day and those who have been deprived of them think that they have been doomed.
The truth is that this world is not a place of reward; it is a place of trial. The Hereafter is the place
of reward where only they will be the victors who embraced faith in this world and did righteous
deeds, even though they had nothing from the provisions of life; on the other hand, people who
did not embrace faith and did not do righteous deeds will be losers in the Hereafter even if they
were very affluent in this world.
It needs to be appreciated that it is impossible for people who regard this world to be the place
of success and failure, to help and serve others by sacrificing their own comforts and luxuries.
Even, if at times, they try to bring themselves to this, the fear of some contingent future need will
discourage them from such spending. On the contrary, people who regard the Hereafter to be the
place of success and failure cannot be deterred by any such fear. Even if such a distracting
thought does arise in them, they will attribute it to Satan, and by God’s trust not show the
slightest hesitation in such spending to reap success in the Hereafter.
ٰ # ۡ ۡ ٰ ۡ ‫ و‬k ()‫ﺑﺎذن ٰﷲ‬
ۡ ۡ ‫ﻣﺎ ۤ ﺻﺎب‬
11 ٌ ۡ ‫`ء‬
﴾١١﴿ ‫ﻋﻠﻴﻢ‬ ٍ ۡ } ‫ و ﷲ)( ﺑ–ﻞ‬k ‫ﻗﻠﺒﻪ‬ É ۡ ‫ﻣﻦ‬
‫ﻳﺆﻣﻦ ﺑﺎﷲ)( ﻳﻬﺪ‬ ٍ ۡ ‫ﻣﻦ‬
‫ﻣﺼﻴﺒﺔ ﻵﻹ‬
In this verse, a distracting thought which could impede a person’s efforts to achieve success in
the Hereafter is removed. He is told not to give any importance to such a thought while obeying
God and His Prophet (sws) and while trying to please them. He should remember that no hardship
befalls a believer without God’s permission. This is such a fact that it cannot be denied by a
person who believes in God. So, a person should rest assured that whatever he does while
obeying the Almighty will never become for him a source of trial that is beyond his capacity. The
Almighty is the most aware of the potential and abilities of His servants. He will never burden a
person beyond his capacity. ٰ ٰ
ٌ ۡ ‫}`ء‬
The sentence ‫ﻋﻠﻴﻢ‬ # ۡ ‫ﻳﻬﺪ‬
ٍ ۡ ‫ و ﷲ)( ﺑ–ﻞ‬k ‫ﻗﻠﺒﻪ‬ ۡ ()‫ﺑﺎﷲ‬ É ۡ ‫ﻣﻦ‬
‫ﻳﺆﻣﻦ‬ ۡ ‫ و‬assures people who are enduring trials in the
way of God. If a person remains steadfast in his faith no trial will dishearten him; in fact, the
Almighty, through the Holy Spirit will guide his heart at the right time. He is aware of everything
and knows what befalls His servants. His help is well-timed through means that man is not aware
of. This is precisely what Jesus (sws) had told his students: “Do not worry about how you will
defend yourselves or what you will say, for the Holy Spirit will teach you what you should say.”
(Luke 12:11-12). The twenty second verse of Sūrah al-Ḥadīd also discusses this subject. For

10. Shāh ‘Abd al-Qādir, Tarjumah Qur’ān (Lahore: Pak Company, n.d.), 725.
11. No misfortune befalls except by God’s permission. And he who believes in God, God guides his
heart and God has knowledge of all things.
 Sūrah al-Taghābun (64) 307
details, readers can look up its exegesis.

12 ۡ ۡ ٰ ۡ ۡ ٰ
﴾١٢﴿ TP‫ﻟﺒﻠﻎ ﻟﻤﺒ‬ ۡ ۡ ‫ﻓﺎن‬
‫ رﺳﻮﻟﻨﺎ‬8x‫ﺗﻮﻟﻴﺘﻢ ﻓﺎﻧﻤﺎ ﻋ‬ ۡ m ‫ﻟﺮﺳﻮل‬
ۡ ۡ ‫ﻃﻴﻌﻮ ٰﷲ)( و‬
‫ﻃﻴﻌﻮ‬ ۡ ‫و‬
The Quraysh are directed not to try to evade the obedience of God and His Prophet (sws) by
being overcome by wrong notions and superstitions. For, they should remember that the only
responsibility of the Prophet (sws) was to deliver in a clear manner, the directives and guidance
of God to them. If they fulfill this responsibility, then they will do what was required of them by
God. The Prophet (sws) will not be asked about their faith; it is they themselves who will be
asked why they did not accept his call.

ۡ ٰ
ۡ ۡ ۡ ‫ﻞ‬s‫ﻓﻠﻴﺘﻮ‬ ۤ ٰ
13
﴾١٣﴿ ‫ﻟﻤﺆﻣﻨﻮن‬ ()‫ ﷲ‬8x‫ و ﻋ‬k ‫ﷲ)( ﻵﻹ ٰﻟﻪ ﻵﻹ ﻫﻮ‬
There is no other deity in the heavens and in the earth from whom one can fear any harm or
expect any benefit. It is only God Who can do this, and thus the believers should trust Him. Their
faith entails this very attitude.

14 ٌ ۡ ()‫و ﻓﺎن ٰﷲ‬£¦‫ﻐ‬i

ٌ ۡ ‫ﻏﻔﻮر‬
﴾١٤﴿ ‫رﺣﻴﻢ‬ ۡ ۡ ‫ﺗﺼﻔﺤﻮ و‬ ۡ ۡ ‫ و ۡن‬m ‫ﺬروﻫﻢ‬
ۡ ۡ ‫ﻌﻔﻮ و‬i ۡ ‫ﻟﻜﻢ‬
ۡ ۡ ‫ﻓﺎﺣ‬ ً ۡ ۡ ۡ
ۡ ‫ﻋﺪو‬ ۡ ۡ
‫ﻣﻦ زو ﺟﻜﻢ و وﻵﻹدﻛﻢ‬
ۤۡ ٰ ۡ
‫ﻣﻨﻮ ن‬ ‫¼ﻳﺎﻳﻬﺎ ﻟﺬﻳﻦ‬
Mentioned in this verse is one of the greatest trials which cause impediment in the fulfillment
of a person’s obligations towards his Creator and in expending his life and wealth in the way of
God: the love of one’s wife and children. Though this is a very natural thing, it is also a great trial
for a person. At times, there is a clash between this love and the love of God. If a person’s faith is
not strong enough, there is a possibility that he will be so overcome by the love and interest of his
wife and children that he will end up ignoring his love for God, even though this attitude may
ruin his faith. Classical Arabic poets often mention women who rebuke generosity and bravery,
and also mentioned in a narrative is the fact that what compels a person the most towards
miserliness is his wife and children. It is this phenomenon which is alluded to in this verse by
saying that some wives and children are the enemies of the believers. They are instrumental in
stopping a person from fulfilling his duties towards God. Although this attitude emanates from
them as well-wishers of that person; however, the end result of this is doom for him. Thus in this
manner, they in reality prove to be his enemies.
The word ‫ﻣﻦ‬ ۡ in the expression ‫ﺟﻜﻢ‬ۡ ‫ﻣﻦ ۡزو‬
ۡ ‫ ن‬connotes part (‫ )ﻟﻠﺘﺒﻌﻴﺾ‬which means that the wife and
children of every person are not his enemies. The wife and children of many, instead of causing
hindrance in this regard, are helpful in this cause. However, if someone’s family is not of this type,
then he must protect himself from them so that they do not become a means of doom for him.
ٌ ۡ ()‫و ﻓﺎن ٰﷲ‬£¦‫ﻐ‬i
ٌ ۡ ‫ﻏﻔﻮر‬
The last part of the verse ‫رﺣﻴﻢ‬ ۡ ۡ ‫ﺗﺼﻔﺤﻮ و‬ ۡ ۡ ‫ و ۡن‬is an explanation of how one should
ۡ ۡ ‫ﻌﻔﻮ و‬i
protect oneself from the evil of one’s family: it is essential for a person to be watchful that his
family does not stop him from the cause of God. At the same time, this should not lead him – as

12. And obey God and obey the Prophet. Thus if you pay no heed, Our Prophet’s responsibility is only of
clear communication.
13. God alone is worthy of worship; there is no one worthy of worship except Him, and in God should
the believers put their trust.
14. Believers! Some among your wives and children are your enemies; so, beware of them. And if you
forgive them, overlook their blemishes and pardon them, then God is forgiving and merciful.
308 Tadabbur-i-Qur’ān
far as is possible for him – to sever his relations with them. He should try as much as he can to
forgive and forego their mistakes and realize that God is merciful and forgiving. He will forgive
his blemishes and those of his family.
What thus becomes evident from this verse is that the correct attitude for someone who is faced
with such a trial is that he should try to protect himself from being misled and to try to reform this
weakness of his family through his own words and deeds. He must not sever his relationship with
them, unless they commit some act of disbelief, and should keep forgiving them. In other words,
he should live with them, while being on guard for his own self and at the same time, is able to
reform them.
ۤ# ۡ ٰ ٌ ۡ ۡ ۡ ۡ ۡ ۤ
15
﴾١٥﴿ ‫ﻋﻈﻴﻢ‬ ٌ ۡ ‫ﻋﻨﺪه‬
ٌ ۡ ‫ﺟﺮ‬ ()‫ و ﷲ‬k ‫ﻧﻤﺎ ﻣﻮ ﻟﻜﻢ و وﻵﻹدﻛﻢ ﻓﺘﻨﺔ‬
ٌ ۡ
This verse explains the subject discussed in the preceding one. The word ‫ ﻓﺘﻨﺔ‬refers to “trial” and
“test.” The Almighty tries a person through his wealth and children. He judges whether he forgets
Him by being infatuated by these or makes them a means to earn His love and pleasure. If he
adopts the first path, it means that he failed in this test: he gave preference to the love of his wealth
and children over the love of God, whereas ٰ ً what was required of him was the reverse. At another
ۤ
place, the Qur’ānic words are: (١٦٥:٢) .()‫ﻟﺬﻳﻦ ٰ ﻣﻨﻮۡ ﺷﺪ ﺣﺒﺎ ﷲ‬
ۡ ‫( و‬and the believers love God the most,
(2:165)). And if they adopt the second path, then this will lead them to success. If by adopting this
path, they even incur a loss in this world, they should rest assured that in the Hereafter the
Almighty will compensate every loss with great reward.

16 ۡ ۡ ۡ ‫ﻚ ﻫﻢ‬W‫ﻓﺎوﻟ‬
﴾١٦﴿ ‫ﻟﻤﻔﻠﺤﻮن‬ Ê ‫ﻔﺴﻪ‬o ۡ
ٖ ‫ﻳﻮق ﺷﺢ‬ ۡ ۡ OP‫ﺧ‬
ۡ ‫ و‬k ‫ﻔﺴﻜﻢ‬o‫ﻵﻹ‬
ۡ ‫ﻣﻦ‬ ۡ ۡ ‫ﻃﻴﻌﻮ و‬
ً ۡ ‫ﻔﻘﻮ‬o ۡ ۡ ۡ ‫ﻘﻮ ٰﷲ)( ﻣﺎ‬i‫ﻓﺎ‬
ۡ ۡ ‫ﺳﺘﻄﻌﺘﻢ و‬
ۡ ۡ ‫ﺳﻤﻌﻮ و‬
This verse sounds a final advice on the subject under discussion. They should continue to fear
God to protect them from Satan leading them astray. If they fear God as much as is possible for
them, God will not let Satan get a hold on them. Otherwise, while being caught in some trial of
wealth and children, they will go so far away from the path of God that returning to it will become
out of question. ۡ
ۡ
The words ‫ﻔﺴﻜﻢ‬o‫ﻵﻹ‬ OP‫ﺧ‬ ۡ ۡ ‫ﻃﻴﻌﻮ و‬
ً ۡ ‫ﻔﻘﻮ‬o ۡ ۡ ‫ و‬express what is said above in a positive manner: they
ۡ ۡ ‫ﺳﻤﻌﻮ و‬
should listen to and obey God and His Prophet (sws), and respond to their call of spending for the
cause of God. The real benefit of this spending will not go to God and His Prophet (sws); it will
be reaped by themselves
ٌ if they spend with sincerity and generosity.
The word ‫ ﺷﺢ‬in the last part of the verse: ‫ﻟﻤﻔﻠﺤﻮن‬ۡ ۡ ۡ ‫ﻚ ﻫﻢ‬W‫ﻓﺎوﻟ‬
Ê ‫ﻔﺴﻪ‬o
ٖ
ۡ ۡ ‫ و‬means “greed and
ۡ ‫ﻣﻦ‬
‫ﻳﻮق ﺷﺢ‬
avarice.” If this greed found innately in a person dominates him, then it will lead him to doom.
Worthy of praise are those servants of God who are protected from this domination; they indeed
will be the ones who willٌ succeed in the Hereafter.
ْ
The way the word ‫ ﺷﺢ‬is associated to ‫ﻔﺲ‬o (soul) in this verse shows that it also is present
among various other instincts found in the human soul. However, this is among those instincts
against which if a person does not remain on guard will lead him to doom the way sexual drive or
anger can. For this reason, it is imperative that it not be left so unchecked that it overpowers the

15. Your wealth and your children are a trial for you and with God lies great reward.
16. So, keep fearing God as much as you can and listen and show obedience and spend for your own
good. Those who were protected from the malady of their soul’s greed will surely attain salvation.
 Sūrah al-Taghābun (64) 309
instincts of sacrifice and altruism. The only way to check it is that when a person starts to feel its
domination, he should weaken it by spending for the cause of God until it becomes so weak that it
is not able to impede virtuous deeds. It is evident from these words of the Qur’ān that those who try
to suppress this instinct succeed by the blessing of God, and only those who succeed in this effort
are worthy of success in the Hereafter. For this reason, spending for the cause of God is the
greatest thing which can earn His pleasure, specially the spending which a person does by
ٌ
disregarding his own personal needs: (٩:٥٩) .‫ﺑﻬﻢ ﺧﺼﺎﺻﺔ‬ ۡ ۡ 8x‫ﻋ‬
ۡ ‫ﺎن‬s ‫ﻔﺴﻬﻢ و ۡﻟﻮ‬o ۡ ۡ ‫( و‬and they give
¼ ‫ﻳﺆﺛﺮون‬
preference to them over their own selves though they are in want, (59:9)).

17 ٌ ۡ ()‫ و ٰﷲ‬k ‫ﻟﻜﻢ‬

ٌ ۡ ‫ﺷﻜﻮر‬
﴾١٧ۙ ﴿ ‫ﺣﻠﻴﻢ‬
ۡ ۡ ۡ ٰ ً
ۡ £ۡ ¦‫ﻐ‬œ ًۡ ٰ
‫ﻀﻌﻔﻪ ﻟﻜﻢ و‬œ ‫ﺿﺎ ﺣﺴﻨﺎ‬D‹
ۡ
()‫ﺿﻮ ﷲ‬£Üi ‫ۡن‬
This is a mention of the specific after the general. The spending for the cause of God mentioned
earlier relates to all types of spending whether it relates to charity or zakāh, or jihād. In this verse,
believers are specifically and emphatically urged to spend for jihād. In this context, the word
“loan” is always mentioned in the Qur’ān for jihād, and the eloquence and appeal in this use does
not require any explanation. In Sūrah al-Muzzammil, the words are:
ً ًۡ ٰ ۡ ٰ
(٢٠:٧٣) .‫ﺿﺎ ﺣﺴﻨﺎ‬D‹ ()‫ﺿﻮ ﷲ‬D‹ ‫ﻟﺼﻠﻮة و ٰ ﺗﻮ ﻟﺰ•ﻮة و‬
ٰ ‫ﻗﻴﻤﻮ‬
ۡ ‫و‬
And be diligent in your prayer and pay zakāh and give God a goodly loan. (73:20)
ً ً ٰ ۡ ٰ
ۡ ()‫ﺿﻮ ﷲ‬D‹ ‫( و‬give God a goodly loan) after ‫( و ٰ ﺗﻮ ﻟﺰ•ﻮة‬pay zakāh) refer to the
Here the words ‫ﺿﺎ ﺣﺴﻨﺎ‬D‹
spending for the cause of God that is required of a believer in specific circumstances.
ٌ
The word ‫ ﻣﻀﺎﻋﻔﺔ‬does not merely mean “to be doubled:” it also means “to increase” whether
ٌ ً ْ
this increase is of the nature of being doubled or of being multiplied many times (‫)أﺿﻌﺎﻓﺎ ﻣﻀﺎﻋﻔﺔ‬. I
have already explained this word at an earlier instance in this exegesis. Here, in this verse, it is
used in this latter meaning.
The implication of the verse is that if God is asking them for a loan, then this does not mean
that He is in need of them. The treasures He owns are countless and brimful, and it is not because
of any deficiency in them that He is asking for it. The purpose is to provide these people with an
opportunity to earn great profit – as much as ten, in fact seventy times – by spending in His way.
The only condition for this loan is that it should be “a goodly loan.” I have already explained this
term at an earlier instance. It means that this loan should be given from good and pure wealth
with generosity and with willingness of the heart and given in spite of the fact that the giver is
needy. The loan which has these characteristics will be returned by the Almighty to the lenders
while being multiplied greatly and He will also ٰ bless them with His forgiveness.
ٌ ۡ ٌ ۡ ٌ ۡ
The word ‫ ﺷﻜﻮر‬in the expression ‫ و ﷲ)( ﺷﻜﻮر ﺣﻠﻴﻢ‬means one who accepts with appreciation. Thus,
what is meant is that the Almighty greatly values the good deeds of His servants and greatly
welcomes them, even though He is self-sufficient and praiseworthy. What is presented by His
servants to Him is presented from the very wealth He bestowed upon them. He never regards this
to be a meagre contribution, and accepts it by valuing it, and even increases it. Simultaneously,
ٌ ۡ (Most Forbearing). As a result, He deals very generously with His servants. If
God is also ‫ﺣﻠﻴﻢ‬
they try to shield themselves from sins, He ignores their faults and blemishes.

17. If you lend a generous loan to God, He will pay you back manifold and will forgive you. And God is
the Most Appreciative, the Most Forbearing.
310 Tadabbur-i-Qur’ān

18 ۡ ۡ ‫ﻟﻌﺰﻳﺰ‬
﴾١٨﴿ ‫ﻟﺤﻜﻴﻢ‬ ۡ ۡ ‫ﻟﻐﻴﺐ و ﻟﺸﻬﺎدة‬
ۡ ۡ ‫ٰﻋﻠﻢ‬
The implication of the verse is that whatever sacrifice people will make to please Him will
never be concealed from His eyes. People should also be rest assured that if they support Him,
then He is no weak a being. He is Mighty, and every work of His is replete with wisdom. Those
who trust Him always succeed, and those who follow His directives never lose their way.
With the grace of God, I come to the end of this sūrah’s exegesis. ‫( ﻓﻠﻪ ﻟﺤﻤﺪ و ﺑﻴﺪه ﻟﺘﻮﻓﻴﻖ‬gratitude
is only for Him, and He only blesses us with the urge to do good).

Raḥmānābād
13th April, 1978 AD
4th Jumādī al-Awwal, 1398 AH

____________

18. He has knowledge of the unknown and the manifest. He is the Mighty, the Wise One.