AL-MUSTAPHA INSTITUTE OF BRISBANE

Compiled by Br. Abdul-Halīm Khalīl (09-05-14)

Tafsir – exegesis of the Glorious Qur’ân

(‘critical explanation’ or ‘interpretation’)

Bismillahir-Rahmanir-Rahīm

The Necessary Solemnity of Surat At-Takāthur (‘The Chapter of Mutual Increase’)

English Roman script

1. The mutual rivalry for piling up of

worldly things diverts you, Al-hākumu l-takāthuru

2. Until you visit the graves (i.e. until you

die). hattā zur'tumu l-maqābira

3. Nay! You shall come to know! kallā sawfa taʿlamūna 4. Again, Nay! You shall come to know! thumma kallā sawfa taʿlamūna 5. Nay! If you knew with a sure knowledge

(the end result of piling up, you would not

have occupied yourselves in worldly things)

kallā law taʿlamūna ʿil'ma l-yaqīni

6. Verily, You shall see the blazing Fire

(Hell)! latarawunna l-jahīma

7. And again, you shall see it with certainty

of sight! thumma latarawunnahā ʿayna l-yaqīni

8. Then, on that Day, you shall be asked

about the delight (you indulged in, in this

world)! 1

thumma latus'alunna yawma-idhin ʿani l-

naʿīmi

1 This transliteration ascribes the venerable work of Dr. Muhsin Khan: see Muhammad M. Khan and Taqi al-Din Hilali, Noble Qur’an (Dar-us-Salam, 1995).

1. Al-hākumu l-takāthuru

Verse English Roman script Arabic

1.

Diverts you

The mutual rivalry for

piling up of worldly things

alhākumu

l-takāthuru

2. Until

you visit

the graves.

hattā

zur'tumu

l-maqābira

3. Nay!

Soon

you shall know!

kallā

sawfa

taʿlamūna

4. Again,

nay!

Soon

you shall know!

thumma

kallā

sawfa

taʿlamūna

5. Nay!

If

you knew

(with) a knowledge

(of) certainty

kallā

law

taʿlamūna

ʿil'ma

l-yaqīni

6. Verily! You shall see

the blazing Fire

latarawunna

l-jahīma

7. (And) again,

you shall see it

(with the) eye

(of) certainty.

thumma

latarawunnahā

ʿayna

l-yaqīni

8. Then, thumma

surely, you shall be asked

that Day

about

the pleasures (you

indulged in, in this world)

latus'alunna

yawma-idhin

ʿani

l-naʿīmi

The Consequence of Preferring the Temporal ‘Treasures’:

Heedlessness of the Hereafter

Throughout the Glorious Qur’ān, Allāh, Al-Hakīm (‘The Perfectly Wise’), unequivocally

depicts those that are utterly immersed in, and – essentially – overcome by, the fragrance of

this worldly life: viz., its delights and its ‘treasures’. Such scent of temporal pleasures

ensnares the senses, deceiving the heart, concealing it from the Mercy and Beneficence of

Allāh (Ar-Raĥmān, Ar-Rahīm)2 and the true life hereafter – Dār as-salām (‘The Home of

Peace’),3 Jannat al-Na‘īm (‘The Gardens of Delight’).4 This preoccupation delays you, until

the visitation of death is upon you, and you enter the grave, without reprieve.

Indeed, it is reported upon the authority of Sahl bin Sa'd (radi Allâhu anhu), who said:

‘I heard Ibn Az-Zubair (radi Allâhu anhu), who was on the pulpit at Makkah, delivering a sermon, saying,

“O people! The Blessed Prophet ( ) used to say,

‘If the Son of Âdam ( ) were given a valley full of gold, he would love to have a second one; and if he were given the second one, he would love to have a third, for nothing

fills the belly of the Son of Âdam ( ) except dust. And Allāh Azza Wa-Jal forgives he who repents to Him.’”

Ubai bin Ka’b (radi Allâhu anhu) said, "We considered this as a Verse from the Qur’ān,

until the Sūrat (beginning with) “The mutual rivalry for piling up of worldly things diverts you..” (102.1) was revealed.’”’ 5

2 Al-Qur’ân Al-Majīd, Sūrat Al-Fâtihah (‘The Chapter of the Opening’) 1:3 and Sūrat Raĥmân (‘The Chapter of

the Most Merciful’). 3 Refer to Al-Qur’ân Al-Majīd, Sūrat Yūnus (‘The Chapter of the Prophet Yunus’ ) 10:25. 4 Refer to Al-Qur’ân Al-Majīd, Sūrat Al-Mā’idah (‘The Chapter of the Table Spread’) 5:65, Sūrat Yūnus (10:9),

and Sūrat Al-Hajj (‘The Chapter of the Pilgrimage’) 22:56. 5 Reported in the venerable text, Sahīh Al-Bukhari (Volume 8, Book 76, Hadīth Number 446). Also, refer to

ahadīth numbers 444, 445, and 447, of Volume 8, Book 76.

1. ‘The mutual rivalry for piling up of worldly things diverts you’

Furthermore, it is reported upon the authority of Imam Ahmad (raĥmātullahi ‘alay), that

‘Abdullah bin Ash-Shikhkhir (radi Allâhu anhu) narrates,

‘I came to the Messenger of Allāh ( ) whilst he was reciting,

“The mutual rivalry for piling up of worldly things diverts you”

[At which Revelation]

The Son of Âdam (‘alayhis salâm) exclaims, "My wealth, my wealth!''

Yet, do you obtain anything (of benefit) from your wealth except for that which you ate

and you finished it, or that which you clothed yourself with and you wore it out, or that

6.’ which you gave as charity and you have spent it)

Evidently, as humanity ‘grows old … so also two (desires) grow old with… [them], i.e., love

for wealth and (a wish for) a long life.’7 Therefore, as Rasūl Allāh ( ) advised us, that

‘[c]harity never causes one’s level of wealth to decrease’,8 let us ever remember that our

‘wealth is (like) green and sweet (fruit), and whoever takes it without greed, Allāh will bless it

for him, but whoever takes it with greed, Allāh shall not bless it for him, and he shall be like

the one who eats, but is never satisfied. And the upper (giving) hand is better than the lower

(taking) hand’, for ‘[e]very person shall be under the shade of his own charity (on the Day of

Resurrection), until judgement is rendered amongst people.’ 9

6 Refer to Musnad Ahmad bin Hanbal (translated by Nasiruddin al-Khattab, Dar-us-salam, 2012) 4:24. This

hadith is also reported in the text of Sahīh Muslim, albeit ascribing a different expression:

‘All that you have from your wealth is what you eat and thus cause to be used up; what you wear and

thus cause to be worn out; and what you give in charity and thus cause to remain (for your benefit)’

(Hadīth Number 2,598). 7 Reported upon the authority of Anas bin Malik (radi Allâhu anhu), in the text of Sahīh Al-Bukhari (Volume 8,

Book 76, Hadīth Number 430). See, also, Musnad Ahmad bin Hanbal (3:115). 8 Reported upon the authority of Abu Hurairah (radi Allâhu anhu), in Sahīh Muslim (Hadīth Number 2,588). 9 Reported upon the authority of ‘Uqbah ibn ‘Âmir (radi Allâhu anhu): this narration in related by Ibn

Khuzymah (radi Allâhu anhu) in his Sahīh (#2,431), by Ibn Hibbân in his Sahīh (#3,310), and by Abu Na’eem,

in Al-Hilyah (8/181).