التكاثر
At-Takathur
The Rivalry in world increase • makkah • 8 Verses
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بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
أَلْهَىٰكُمُ ٱلتَّكَاثُرُ
贪婪及在财富、地位和名望方面想超越他人的过分俗望是人世一切烦恼和忽视追求更高人生价值的根源。人的大不幸是: 要求世俗的东西的欲望没有止境, 以致他没有工夫想到安拉或想到后世的事。他全神贯注于世俗的东西, 直至死亡降临时才发现已把他宝贵的一生浪费在毫无意义的追求中。
اس آیت میں اس طرف اشارہ ہے کہ کفار میں نیکیاں تو نہیں تھیں مگر وہ کسی نہ کسی فریب کے ذریعہ سے مسلمانوں سے بڑھنا چاہتے تھے اور اس کا نتیجہ یہ ہوتا تھا کہ وہ اپنے تصنع والے اعمال کو اصلی اعمال سمجھ لیتے تھے اور دین کی روح سے غافل ہو جاتے تھے۔
Acquisitiveness and man’s inordinate desire to outstrip others in wealth, position and prestige lie at the root of all human troubles and of the neglect of higher values of life. It is man’s great misfortune that his passion for acquiring worldly things knows no limit and leaves him no time to think of God or the Hereafter. He remains entirely engrossed in these things till death comes upon him, and then he finds that he had wasted his precious life in idle pursuits.
24:38; 48:12; 62:10.
Important Words:
التکاثر (mutual rivalry in worldly increase) is derived from کثر i.e. it was or became much, abundant, copious, great in number; it multiplied; it accumulated. تکاثروا means, they contended, one with another, for superiority in numbers. التکاثرmeans, contending with one another for superiority in numbers or property, children and men. تکاثرت أمواله means, his riches multiplied by degrees (Lane).
Commentary:
Acquisitiveness and man’s inordinate desire to outstrip others in wealth, position and prestige lies at the root of all human troubles and the neglect of the higher values of life. It is man’s great misfortune that his passion for acquiring worldly things knows no limit and leaves him no time to think of God or the Hereafter. He remains entirely engrossed in these things till death comes upon him.
Against general practice, the verb الھا has not been followed by the preposition عن in this verse. This enlarges the meaning of the verb, covering, as it does, all the things that are calculated to divert man’s attention from God and not from any particular thing or object.
1774
贪婪及在财富、地位和名望方面想超越他人的过分俗望是人世一切烦恼和忽视追求更高人生价值的根源。人的大不幸是: 要求世俗的东西的欲望没有止境, 以致他没有工夫想到安拉或想到后世的事。他全神贯注于世俗的东西, 直至死亡降临时才发现已把他宝贵的一生浪费在毫无意义的追求中。
1
اس آیت میں اس طرف اشارہ ہے کہ کفار میں نیکیاں تو نہیں تھیں مگر وہ کسی نہ کسی فریب کے ذریعہ سے مسلمانوں سے بڑھنا چاہتے تھے اور اس کا نتیجہ یہ ہوتا تھا کہ وہ اپنے تصنع والے اعمال کو اصلی اعمال سمجھ لیتے تھے اور دین کی روح سے غافل ہو جاتے تھے۔
b
24:38; 48:12; 62:10.
4827
Important Words:
التکاثر (mutual rivalry in worldly increase) is derived from کثر i.e. it was or became much, abundant, copious, great in number; it multiplied; it accumulated. تکاثروا means, they contended, one with another, for superiority in numbers. التکاثرmeans, contending with one another for superiority in numbers or property, children and men. تکاثرت أمواله means, his riches multiplied by degrees (Lane).
Commentary:
Acquisitiveness and man’s inordinate desire to outstrip others in wealth, position and prestige lies at the root of all human troubles and the neglect of the higher values of life. It is man’s great misfortune that his passion for acquiring worldly things knows no limit and leaves him no time to think of God or the Hereafter. He remains entirely engrossed in these things till death comes upon him.
Against general practice, the verb الھا has not been followed by the preposition عن in this verse. This enlarges the meaning of the verb, covering, as it does, all the things that are calculated to divert man’s attention from God and not from any particular thing or object.
3423
Acquisitiveness and man’s inordinate desire to outstrip others in wealth, position and prestige lie at the root of all human troubles and of the neglect of higher values of life. It is man’s great misfortune that his passion for acquiring worldly things knows no limit and leaves him no time to think of God or the Hereafter. He remains entirely engrossed in these things till death comes upon him, and then he finds that he had wasted his precious life in idle pursuits.
حَتَّىٰ زُرْتُمُ ٱلْمَقَابِرَ
یعنی موت تک اُن کا یہی حال چلا جاتا تھا۔ سوائے چند ایسے لوگوں کے جن کو خداتعالیٰ ہدایت دے دیتا تھا۔ اور آپ ہدایت پانے اور خداتعالیٰ کی دی ہوئی ہدایت سے فائدہ اٹھانے میں بڑا فرق ہے۔ آپ پائی ہوئی ہدایت خداتعالیٰ کی طرف منسوب نہیں ہو سکتی۔
Commentary:
Man remains engrossed in acquiring worldly goods till death comes upon him and then he finds that he had wasted all his precious life. The verse also signifies that competition for superiority in wealth, position and numbers has led to the undoing of individuals and even of nations. Moral rather than physical death is meant here, because physical death comes uninvited, but man himself brings about his moral death. So it is not unqualified rivalry and vying with one another that is condemned here. On the contrary, believers have been exhorted in the Quran to endeavour to outstrip one another in doing good (2:149 & 35:32). It is the blind craze for worldly things, to the detriment of higher values, to which exception has been taken in this verse.
2
یعنی موت تک اُن کا یہی حال چلا جاتا تھا۔ سوائے چند ایسے لوگوں کے جن کو خداتعالیٰ ہدایت دے دیتا تھا۔ اور آپ ہدایت پانے اور خداتعالیٰ کی دی ہوئی ہدایت سے فائدہ اٹھانے میں بڑا فرق ہے۔ آپ پائی ہوئی ہدایت خداتعالیٰ کی طرف منسوب نہیں ہو سکتی۔
4828
Commentary:
Man remains engrossed in acquiring worldly goods till death comes upon him and then he finds that he had wasted all his precious life. The verse also signifies that competition for superiority in wealth, position and numbers has led to the undoing of individuals and even of nations. Moral rather than physical death is meant here, because physical death comes uninvited, but man himself brings about his moral death. So it is not unqualified rivalry and vying with one another that is condemned here. On the contrary, believers have been exhorted in the Quran to endeavour to outstrip one another in doing good (2:149 & 35:32). It is the blind craze for worldly things, to the detriment of higher values, to which exception has been taken in this verse.
كَلَّا سَوْفَ تَعْلَمُونَ
ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ
这节经文中之所以有重复使用的字句, 是要额外地强调这经章中的警告, 并使之产生更大的影响。这样也可以叫人注意报应, 即人盲目地一心追求今生世俗的东西之后所得到的报应。
Repetition of the verse is intended to add emphasis to and render more effective the warning contained in the Surah. Or, the Surah may refer to the nemesis that will come in the wake of blind engrossment by man in the acquisition of worldly things in this life.
Commentary:
Repetition of the verse is intended to add emphasis to and render more effective the warning contained in the Surah. Or the Surah may refer to the Nemesis that will come in the wake of blind engrossment in the acquisition of worldly things in this life and in the Hereafter.
1775
这节经文中之所以有重复使用的字句, 是要额外地强调这经章中的警告, 并使之产生更大的影响。这样也可以叫人注意报应, 即人盲目地一心追求今生世俗的东西之后所得到的报应。
4829
Commentary:
Repetition of the verse is intended to add emphasis to and render more effective the warning contained in the Surah. Or the Surah may refer to the Nemesis that will come in the wake of blind engrossment in the acquisition of worldly things in this life and in the Hereafter.
3424
Repetition of the verse is intended to add emphasis to and render more effective the warning contained in the Surah. Or, the Surah may refer to the nemesis that will come in the wake of blind engrossment by man in the acquisition of worldly things in this life.
كَلَّا لَوْ تَعْلَمُونَ عِلْمَ ٱلْيَقِينِ
لَتَرَوُنَّ ٱلْجَحِيمَ
人所具有的知识虽然有限, 但如果他应用一点普通常识, 那么, 他当然会看到就在今生有一个名符其实的火狱在他眼前洞开着。那就是说, 他应该已经认识到, 他一心追求这短暂人生的荣华富贵, 会使他的道德彻底败坏。
Had man used common sense and what little amount of knowledge he possesses, then, surely, he would have seen a veritable Hell yawning before his eyes in this very life, i.e. he would have realized that his engrossment in the pursuit of pomp, circumstance and the material advantages of this temporary existence causes his total moral ruin.
1776
人所具有的知识虽然有限, 但如果他应用一点普通常识, 那么, 他当然会看到就在今生有一个名符其实的火狱在他眼前洞开着。那就是说, 他应该已经认识到, 他一心追求这短暂人生的荣华富贵, 会使他的道德彻底败坏。
3425
Had man used common sense and what little amount of knowledge he possesses, then, surely, he would have seen a veritable Hell yawning before his eyes in this very life, i.e. he would have realized that his engrossment in the pursuit of pomp, circumstance and the material advantages of this temporary existence causes his total moral ruin.
ثُمَّ لَتَرَوُنَّهَا عَيْنَ ٱلْيَقِينِ
第5-8节经文毫不含糊地指示, 火狱般的生活已在现世中开始了。后世的火狱已在现世生活中做好了准备, 它不为人眼所见, 却为反映它的确定知识者所洞识。这几节经文描写了人类有关火狱的确定知识的三个阶段, 那是说, عِلْمُ الْيَقِيْن (‘Ilmul-Yaqin) 推论确定的知识; عَيْنُ الْيَقِيْن (‘Ainul-Yaqin) 观察确定性的知识; حَقُّ الْيَقِيْن (Haqqul-Yaqin) 体验确定性的知识。知识的确定可以通过那些对罪恶的性质作思考者的推论而获得, 但人死后将目见到火狱, 而在复生日, 他可以通过实际进入火狱而完全认识确定的真理。
Verses 5-8 leave no doubt as to the commencement of a hellish life in this very world. The Hell of next life is prepared in this life, hidden from the human eye, but can be recognised with the knowledge of certainty by those who reflect upon it. These verses describe three stages of certainty of human knowledge with regard to Hell, viz. ‘Ilmul-Yaqin or certainty by inference; ‘Ainul-Yaqin or certainty by sight and Haqqul-Yaqin or certainty by realization. The certainty of knowledge can be had in this very life by inference by those who reflect upon the nature of evil, but after death man will see Hell with his own eyes, while on the Day of Resurrection he shall have a full realization of the truth of certainty by actually entering into Hell.
Commentary:
The verse administers a severe rebuke to disbelievers. It seems to say to them: "Why can’t you understand the simple thing, that the wages of sin is death and that no spiritual life is left in you. Had you used common sense and what little amount of knowledge you possess, you would have seen a veritable Hell yawning before your eyes in this very life, i.e. you would have realized that your engrossment in the pursuit of pomp, circumstance and the material advantages of this temporary existence will cause your total ruin. But you give no thought to these stark realities of life. You do not believe that such a thing will ever happen, but the time is fast approaching when you will see Divine punishment overtaking you in the form of diverse calamities."
It may be stated here that there are three stages of certainty, viz. علم الیقین i.e." certainty by inference, عین الیقین i.e. "certainty by sight" and حق الیقین i.e. "certainty by realization." In the first stage a thing itself is not visible but from its visible effects a man can conclude that it exists. In the second stage not only the effects of a thing but the thing itself is visible, though its nature is not completely comprehended. In the third stage which is the stage of perfect realization or personal experience a man both through observation of the effects of a thing on others and through realization of its effect on himself, can have as complete an understanding of the nature of a thing as it is possible for him to have. These are also the stages of human knowledge with regard to Hell. A man can, by inference, attain certainty about the existence of Hell in this very life but it is after death that he will see it with his own eyes, though it is on the Day of Resurrection that a sinful man will have full realization of it by personally experiencing it.
1777
第5-8节经文毫不含糊地指示, 火狱般的生活已在现世中开始了。后世的火狱已在现世生活中做好了准备, 它不为人眼所见, 却为反映它的确定知识者所洞识。这几节经文描写了人类有关火狱的确定知识的三个阶段, 那是说, عِلْمُ الْيَقِيْن (‘Ilmul-Yaqin) 推论确定的知识; عَيْنُ الْيَقِيْن (‘Ainul-Yaqin) 观察确定性的知识; حَقُّ الْيَقِيْن (Haqqul-Yaqin) 体验确定性的知识。知识的确定可以通过那些对罪恶的性质作思考者的推论而获得, 但人死后将目见到火狱, 而在复生日, 他可以通过实际进入火狱而完全认识确定的真理。
4830
Commentary:
The verse administers a severe rebuke to disbelievers. It seems to say to them: "Why can’t you understand the simple thing, that the wages of sin is death and that no spiritual life is left in you. Had you used common sense and what little amount of knowledge you possess, you would have seen a veritable Hell yawning before your eyes in this very life, i.e. you would have realized that your engrossment in the pursuit of pomp, circumstance and the material advantages of this temporary existence will cause your total ruin. But you give no thought to these stark realities of life. You do not believe that such a thing will ever happen, but the time is fast approaching when you will see Divine punishment overtaking you in the form of diverse calamities."
It may be stated here that there are three stages of certainty, viz. علم الیقین i.e." certainty by inference, عین الیقین i.e. "certainty by sight" and حق الیقین i.e. "certainty by realization." In the first stage a thing itself is not visible but from its visible effects a man can conclude that it exists. In the second stage not only the effects of a thing but the thing itself is visible, though its nature is not completely comprehended. In the third stage which is the stage of perfect realization or personal experience a man both through observation of the effects of a thing on others and through realization of its effect on himself, can have as complete an understanding of the nature of a thing as it is possible for him to have. These are also the stages of human knowledge with regard to Hell. A man can, by inference, attain certainty about the existence of Hell in this very life but it is after death that he will see it with his own eyes, though it is on the Day of Resurrection that a sinful man will have full realization of it by personally experiencing it.
3426
Verses 5-8 leave no doubt as to the commencement of a hellish life in this very world. The Hell of next life is prepared in this life, hidden from the human eye, but can be recognised with the knowledge of certainty by those who reflect upon it. These verses describe three stages of certainty of human knowledge with regard to Hell, viz. ‘Ilmul-Yaqin or certainty by inference; ‘Ainul-Yaqin or certainty by sight and Haqqul-Yaqin or certainty by realization. The certainty of knowledge can be had in this very life by inference by those who reflect upon the nature of evil, but after death man will see Hell with his own eyes, while on the Day of Resurrection he shall have a full realization of the truth of certainty by actually entering into Hell.
ثُمَّ لَتُسْـَٔلُنَّ يَوْمَئِذٍ عَنِ ٱلنَّعِيمِ
Commentary:
When disbelievers will be brought face to face to Hell, they will be told that God had bestowed upon them all kinds of favours, especially His greatest favour—the Holy Prophet—but they rejected and opposed him.
4831
Commentary:
When disbelievers will be brought face to face to Hell, they will be told that God had bestowed upon them all kinds of favours, especially His greatest favour—the Holy Prophet—but they rejected and opposed him.