التغابن
At-Taghabun
The Mutual Disillusion • madinah • 18 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.
يُسَبِّحُ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۖ لَهُ ٱلْمُلْكُ وَلَهُ ٱلْحَمْدُ ۖ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
17:45; 24:42; 59:25; 61:2; 62:2.
Every creature, by discharging its allotted task punctually and regularly and thus by fulfilling the object for which it has been created, declares God to be free from every defect, imperfection or impurity and to be its Master, Creator and Controller. This is the real significance of Tasbih.
17:45; 24:42; 59:25; 61:2; 62:2.
Commentary:
Every creature by discharging its allotted task punctually and regularly and thus fulfilling the object for which it has been created, declares God to be free from every defect, imperfection or impurity and to be its Master, Creator and Controller. See also 57:2.
b
17:45; 24:42; 59:25; 61:2; 62:2.
1432
创造物准时而经常地履行了所分配到的任务, 并达到了创造自己的目的, 它宣称安拉完美无缺, 白璧无瑕, 毫无错误, 是自己的主, 创造者和支配者。这就是 تَسْبِيْح (Tasbih) 的真义。
b
17:45; 24:42; 59:25; 61:2; 62:2.
4254
Commentary:
Every creature by discharging its allotted task punctually and regularly and thus fulfilling the object for which it has been created, declares God to be free from every defect, imperfection or impurity and to be its Master, Creator and Controller. See also 57:2.
b
17:45; 24:42; 59:25; 61:2; 62:2.
3055
Every creature, by discharging its allotted task punctually and regularly and thus by fulfilling the object for which it has been created, declares God to be free from every defect, imperfection or impurity and to be its Master, Creator and Controller. This is the real significance of Tasbih.
هُوَ ٱلَّذِى خَلَقَكُمْ فَمِنكُمْ كَافِرٌ وَمِنكُم مُّؤْمِنٌ ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
God has bestowed upon men great natural powers and has provided for them opportunities for their moral and spiritual progress but while some of them, by failing to make proper use of them, practically refuse to acknowledge God’s beneficence, others employ them in the service of their fellow beings and thus win the pleasure of Allah. This is the significance of the words Kafir and Mu’min.
Commentary:
God has provided to all men adequate powers and opportunities for moral and spiritual development but some of them, by their failure to make proper use of those opportunities, practically refuse to acknowledge God’s beneficence and disobey His laws and commandments, while others by employing them in the service of their fellow beings succeed in winning His pleasure.
4255
Commentary:
God has provided to all men adequate powers and opportunities for moral and spiritual development but some of them, by their failure to make proper use of those opportunities, practically refuse to acknowledge God’s beneficence and disobey His laws and commandments, while others by employing them in the service of their fellow beings succeed in winning His pleasure.
3056
God has bestowed upon men great natural powers and has provided for them opportunities for their moral and spiritual progress but while some of them, by failing to make proper use of them, practically refuse to acknowledge God’s beneficence, others employ them in the service of their fellow beings and thus win the pleasure of Allah. This is the significance of the words Kafir and Mu’min.
خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ بِٱلْحَقِّ وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ ۖ وَإِلَيْهِ ٱلْمَصِيرُ
3:7; 7:12.
The universe is governed and controlled by certain fixed natural laws and man is not the victim of chance; on the contrary, he has been endowed with such powers and faculties as are suited to his exalted position as God’s vicegerent on earth. He shall have to render to God an account of his deeds and actions.
3:7; 7:12.
Commentary:
The universe is governed and controlled by fixed natural laws and man is not the victim of chance, but being the crown and acme of the whole creation he has been endowed with such powers and faculties as are suited to his position as God’s vicegerent on earth: and because of these powers he will have to render to God an account of his deeds and actions.
c
3:7; 7:12.
1433
宇宙受某种固定的自然规律的控制和支配, 人不是偶然的牺牲品; 相反, 他具有各种天赋才能, 所以配得上在大地上做安拉的代理人。他将必须向安拉汇报自己的所作所为。
c
3:7; 7:12.
4256
Commentary:
The universe is governed and controlled by fixed natural laws and man is not the victim of chance, but being the crown and acme of the whole creation he has been endowed with such powers and faculties as are suited to his position as God’s vicegerent on earth: and because of these powers he will have to render to God an account of his deeds and actions.
c
3:7; 7:12.
3057
The universe is governed and controlled by certain fixed natural laws and man is not the victim of chance; on the contrary, he has been endowed with such powers and faculties as are suited to his exalted position as God’s vicegerent on earth. He shall have to render to God an account of his deeds and actions.
يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَيَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ ۚ وَٱللَّهُ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
2:78; 16:20; 27:26.
2:78; 16:20; 27:26.
God being the Creator and Controller of the universe, nothing is hidden from Him or can escape His notice. It is, therefore, futile on man’s part to think that he can avoid or escape responsibility for his actions.
2:78; 16:20; 27:26.
Commentary:
As man has to render an account of his actions to God, he must realise that God being the Creator and Controller of the universe, nothing is hidden from Him or can escape His notice. It is therefore futile on man’s part to think that he can avoid or escape responsibility for his actions.
d
2:78; 16:20; 27:26.
a
2:78; 16:20; 27:26.
4257
Commentary:
As man has to render an account of his actions to God, he must realise that God being the Creator and Controller of the universe, nothing is hidden from Him or can escape His notice. It is therefore futile on man’s part to think that he can avoid or escape responsibility for his actions.
a
2:78; 16:20; 27:26.
3058
God being the Creator and Controller of the universe, nothing is hidden from Him or can escape His notice. It is, therefore, futile on man’s part to think that he can avoid or escape responsibility for his actions.
أَلَمْ يَأْتِكُمْ نَبَؤُا۟ ٱلَّذِينَ كَفَرُوا۟ مِن قَبْلُ فَذَاقُوا۟ وَبَالَ أَمْرِهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
40:22, 23.
40:22, 23.
a
40:22, 23.
b
40:22-23.
4258
Commentary:
See next verse.
b
40:22, 23.
ذَٰلِكَ بِأَنَّهُۥ كَانَت تَّأْتِيهِمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ فَقَالُوٓا۟ أَبَشَرٌ يَهْدُونَنَا فَكَفَرُوا۟ وَتَوَلَّوا۟ ۚ وَّٱسْتَغْنَى ٱللَّهُ ۚ وَٱللَّهُ غَنِىٌّ حَمِيدٌ
Commentary:
As man has been endowed with great faculties of head and heart and as he has to render an account of his deeds in the life hereafter, God sent His Messengers to guide him to the goal of his life. But man, in his ingratitude and conceit, defies and opposes Divine Messengers, thereby incurring Divine punishment.
4259
Commentary:
As man has been endowed with great faculties of head and heart and as he has to render an account of his deeds in the life hereafter, God sent His Messengers to guide him to the goal of his life. But man, in his ingratitude and conceit, defies and opposes Divine Messengers, thereby incurring Divine punishment.
زَعَمَ ٱلَّذِينَ كَفَرُوٓا۟ أَن لَّن يُبْعَثُوا۟ ۚ قُلْ بَلَىٰ وَرَبِّى لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ ۚ وَذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ
36:79, 80; 46:18; 50:4.
Za‘ama means, he thought; claimed; believed; asserted (Lane).
Does man think that there is no future life or that he has been endowed with great natural powers, attributes and faculties for nothing, or, does he imagine that he can escape responsibility for his actions? He is sadly mistaken if he so imagines. There is certainly a life after death wherein you shall certainly be informed of what you did.
Commentary:
Does man think (the verse seems to say) that there is no future life or that he has been endowed with great powers, attributes and faculties for nothing, or, does he imagine that he can escape responsibility for his actions? He is sadly mistaken if he so imagines. There is a life after death wherein "shall you surely be informed of what you did."
b
36:79, 80; 46:18; 50:4.
1434
人以为没有未来的生命, 或者以为平白无故地赋有伟大的自然力量、品德和才能, 或者他以为对他的行为可以逃避责任?他这么想就可悲了。死后当然有复生, “那儿你将得知自己做过的是什么事。”
a
36:79-80; 46:18; 50:4.4260
Commentary:
Does man think (the verse seems to say) that there is no future life or that he has been endowed with great powers, attributes and faculties for nothing, or, does he imagine that he can escape responsibility for his actions? He is sadly mistaken if he so imagines. There is a life after death wherein "shall you surely be informed of what you did."
c
36:79, 80; 46:18; 50:4.
3059
Za‘ama means, he thought; claimed; believed; asserted (Lane).
3059A
Does man think that there is no future life or that he has been endowed with great natural powers, attributes and faculties for nothing, or, does he imagine that he can escape responsibility for his actions? He is sadly mistaken if he so imagines. There is certainly a life after death wherein you shall certainly be informed of what you did.
فَـَٔامِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَٱلنُّورِ ٱلَّذِىٓ أَنزَلْنَا ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
4:175; 7:158.
The light of revelation, wisdom, spiritual enlightenment and insight and Divine knowledge and discernment, with which the Holy Prophet was specially gifted.
4:175; 7:158.
Commentary:
النور (the Light) may mean, the light of revelation, or the wisdom, spiritual enlightenment and insight, and divine knowledge and discernment, with which the Holy Prophet was specially gifted.
c
4:175; 7:158.
1435
这光明就是启示智慧、精神启发和悟性、真知灼见, 而这些都是穆圣所得到的特殊恩赐。
b
4:175; 7:158.
4261
Commentary:
النور (the Light) may mean, the light of revelation, or the wisdom, spiritual enlightenment and insight, and divine knowledge and discernment, with which the Holy Prophet was specially gifted.
a
4:175; 7:158.
3060
The light of revelation, wisdom, spiritual enlightenment and insight and Divine knowledge and discernment, with which the Holy Prophet was specially gifted.
يَوْمَ يَجْمَعُكُمْ لِيَوْمِ ٱلْجَمْعِ ۖ ذَٰلِكَ يَوْمُ ٱلتَّغَابُنِ ۗ وَمَن يُؤْمِنۢ بِٱللَّهِ وَيَعْمَلْ صَٰلِحًا يُكَفِّرْ عَنْهُ سَيِّـَٔاتِهِۦ وَيُدْخِلْهُ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا ۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ
8:30; 48:6; 66:9.
8:30; 48:6; 66:9.
The expression, Yaumut-Taghabun, has been variously interpreted as: (1) The day of losses and gains, i.e. when believers will know what they had gained and disbelievers what they had lost. (2) The day of the manifestation of loss, i.e. on that day disbelievers will realize how much they had been deficient in the discharge of their duties to God and man and thus their loss will become manifest to them. (3) The day when believers will attribute defect or deficiency to lack of wisdom of disbelievers in that they had preferred disbelief to belief (Mufradat).
8:30; 48:6; 66:9.
Important Words:
التغابن (mutual gain and loss) is derived from غبن. They say غبنه i.e. he deprived, cheated or made him suffer loss in selling or overcame him in buying and selling. غبن رأیه (ghabina) means, he was or became deficient in his opinion or judgement. غبن الشیء means, he was unmindful or neglectful of the thing. In view of the root meaning of the word, the expression یوم التغابنhas been variously interpreted as: (1) The Day of mutual gain and loss i.e. when believers will know what they had gained and disbelievers what they had lost. (2) The Day of the Manifestation of Loss i.e. people will realize how far they had been deficient in the discharge of their duties to God and man and thus their loss will become manifest. (3) The Day when the inmates of Paradise will over-reach the inmates of Hell by the state of enjoyment in which the former will be and the punishment which the latter will experience. (4) The Day when believers will attribute defect or deficiency to the lack of wisdom of disbelievers in that they had preferred disbelief to belief (Lane, Mufradat & Aqrab).
d
8:30; 48:6; 66:9.
c
8:30; 48:6; 66:9.
4262
Important Words:
التغابن (mutual gain and loss) is derived from غبن. They say غبنه i.e. he deprived, cheated or made him suffer loss in selling or overcame him in buying and selling. غبن رأیه (ghabina) means, he was or became deficient in his opinion or judgement. غبن الشیء means, he was unmindful or neglectful of the thing. In view of the root meaning of the word, the expression یوم التغابنhas been variously interpreted as: (1) The Day of mutual gain and loss i.e. when believers will know what they had gained and disbelievers what they had lost. (2) The Day of the Manifestation of Loss i.e. people will realize how far they had been deficient in the discharge of their duties to God and man and thus their loss will become manifest. (3) The Day when the inmates of Paradise will over-reach the inmates of Hell by the state of enjoyment in which the former will be and the punishment which the latter will experience. (4) The Day when believers will attribute defect or deficiency to the lack of wisdom of disbelievers in that they had preferred disbelief to belief (Lane, Mufradat & Aqrab).
b
8:30; 48:6; 66:9.
3061
The expression, Yaumut-Taghabun, has been variously interpreted as: (1) The day of losses and gains, i.e. when believers will know what they had gained and disbelievers what they had lost. (2) The day of the manifestation of loss, i.e. on that day disbelievers will realize how much they had been deficient in the discharge of their duties to God and man and thus their loss will become manifest to them. (3) The day when believers will attribute defect or deficiency to lack of wisdom of disbelievers in that they had preferred disbelief to belief (Mufradat).
وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ خَٰلِدِينَ فِيهَا ۖ وَبِئْسَ ٱلْمَصِيرُ
2:40; 7:37; 22:58.
2:40; 7:37; 22:58.
2:40; 7:37; 22:58; 30:17; 78:29.
a
2:40; 7:37; 22:58.
a
2:40; 7:37; 22:58; 30:17; 78:29.
c
2:40; 7:37; 22:58.
مَآ أَصَابَ مِن مُّصِيبَةٍ إِلَّا بِإِذْنِ ٱللَّهِ ۗ وَمَن يُؤْمِنۢ بِٱللَّهِ يَهْدِ قَلْبَهُۥ ۚ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ
30:17; 78:29; 4:79.
30:17; 78:29; 4:79.
God governs the universe according to certain laws. When man contravenes any of those laws he involves himself in trouble. But as God is the Creator of all natural laws and man’s affliction is due to the contravention of one or other of these laws, or to one of God’s special decrees, the trouble may be said to have emanated from Him, or to have come into being by His leave.
4:79.
Commentary:
God controls the universe according to certain laws. When man contravenes any of these laws, he involves himself in trouble. But as God is the Creator of all natural laws and man’s affliction is due to the contradiction of one or other of these laws or to one of God’s special decrees, the trouble may be said to have emanated from Him or to have come into being by His leave.
b
30:17; 78:29; 4:79.
b
4:79.
4263
Commentary:
God controls the universe according to certain laws. When man contravenes any of these laws, he involves himself in trouble. But as God is the Creator of all natural laws and man’s affliction is due to the contradiction of one or other of these laws or to one of God’s special decrees, the trouble may be said to have emanated from Him or to have come into being by His leave.
a
30:17; 78:29; 4:79.
3062
God governs the universe according to certain laws. When man contravenes any of those laws he involves himself in trouble. But as God is the Creator of all natural laws and man’s affliction is due to the contravention of one or other of these laws, or to one of God’s special decrees, the trouble may be said to have emanated from Him, or to have come into being by His leave.
وَأَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ ۚ فَإِن تَوَلَّيْتُمْ فَإِنَّمَا عَلَىٰ رَسُولِنَا ٱلْبَلَٰغُ ٱلْمُبِينُ
5:93; 24:55.
5:93; 24:55.
5:93; 24:55.
Commentary:
The best way to avoid being involved in miseries and misfortunes is to obey Allah and His Messenger—the laws of the Shari‘ah and divine natural laws, because man’s troubles, as mentioned in the preceding Surah, stem from the contravention of these laws.
c
5:93; 24:55.
c
5:93; 24:55.
4264
Commentary:
The best way to avoid being involved in miseries and misfortunes is to obey Allah and His Messenger—the laws of the Shari‘ah and divine natural laws, because man’s troubles, as mentioned in the preceding Surah, stem from the contravention of these laws.
b
5:93; 24:55.
ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ۚ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ مِنْ أَزْوَٰجِكُمْ وَأَوْلَٰدِكُمْ عَدُوًّا لَّكُمْ فَٱحْذَرُوهُمْ ۚ وَإِن تَعْفُوا۟ وَتَصْفَحُوا۟ وَتَغْفِرُوا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
عَفْو۔ صَفْح اور مَغْفِرَۃ بظاہر ہم معنے لفظ ہیں۔ لیکن درحقیقت ان کے معنوں میں فرق ہے۔ عَفْو ایسے معاف کرنے کو کہتے ہیں جس میں دل سے معاف کیا جائے اور صَفْحٌ اس معاف کرنے کو کہتے ہیں جس میں سزا دینے سے گریز کیا جائے اور غُفْرَان ایسی معافی کو کہتے ہیں جس میں گنہگار کے گناہ کا بھی لوگوں سے ذکر نہ کیا جائے اور اس طرح گناہ کی بالکل پردہ پوشی کر دی جائے۔
Commentary:
Whereas in the previous verses emphasis was laid on obedience to Allah and His Messenger, the present verse draws attention to the necessity of guarding against some of the things that militate against that obedience—our love for our near and dear ones. If we allow them to stand in the way of our loyalty to God and submission to Divine laws, they become our enemies whom we should specially guard against.
1
عَفْو۔ صَفْح اور مَغْفِرَۃ بظاہر ہم معنے لفظ ہیں۔ لیکن درحقیقت ان کے معنوں میں فرق ہے۔ عَفْو ایسے معاف کرنے کو کہتے ہیں جس میں دل سے معاف کیا جائے اور صَفْحٌ اس معاف کرنے کو کہتے ہیں جس میں سزا دینے سے گریز کیا جائے اور غُفْرَان ایسی معافی کو کہتے ہیں جس میں گنہگار کے گناہ کا بھی لوگوں سے ذکر نہ کیا جائے اور اس طرح گناہ کی بالکل پردہ پوشی کر دی جائے۔
4265
Commentary:
Whereas in the previous verses emphasis was laid on obedience to Allah and His Messenger, the present verse draws attention to the necessity of guarding against some of the things that militate against that obedience—our love for our near and dear ones. If we allow them to stand in the way of our loyalty to God and submission to Divine laws, they become our enemies whom we should specially guard against.
إِنَّمَآ أَمْوَٰلُكُمْ وَأَوْلَٰدُكُمْ فِتْنَةٌ ۚ وَٱللَّهُ عِندَهُۥٓ أَجْرٌ عَظِيمٌ
8:29; 63:10.
8:29; 63:10.
8:29; 63:10.
d
8:29; 63:10.
a
8:29; 63:10.
c
8:29; 63:10.
فَٱتَّقُوا۟ ٱللَّهَ مَا ٱسْتَطَعْتُمْ وَٱسْمَعُوا۟ وَأَطِيعُوا۟ وَأَنفِقُوا۟ خَيْرًا لِّأَنفُسِكُمْ ۗ وَمَن يُوقَ شُحَّ نَفْسِهِۦ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
59:10.
59:10.
59:10.
Commentary:
In the preceding verse believers were told that their wealth and their children would put their mettle to test, whether they would help in promoting the cause of Truth or would prove an impediment or hindrance. In the verse under comment they are told that they should obey all the commandments of the Shari‘ah, particularly they should not be hesitant when they are called upon to make monetary sacrifice for the advancement of a good cause. Only that way lies success and prosperity.
a
59:10.
b
59:10.
4266
Commentary:
In the preceding verse believers were told that their wealth and their children would put their mettle to test, whether they would help in promoting the cause of Truth or would prove an impediment or hindrance. In the verse under comment they are told that they should obey all the commandments of the Shari‘ah, particularly they should not be hesitant when they are called upon to make monetary sacrifice for the advancement of a good cause. Only that way lies success and prosperity.
a
59:10.
إِن تُقْرِضُوا۟ ٱللَّهَ قَرْضًا حَسَنًا يُضَٰعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ ۚ وَٱللَّهُ شَكُورٌ حَلِيمٌ
2:246; 57:12; 73:21.
2:246; 57:12; 73:21.
Spending one’s wealth in the cause of Truth is tantamount to giving a loan to the Bountiful and Appreciating God which He pays back manifold.
2:246; 57:12; 73:21.
Commentary:
Spending one’s wealth in the cause of God is tantamount to giving a loan to Him which the Bountiful and Appreciating God pays back manifold.
b
2:246; 57:12; 73:21.
a
2:246; 57:12; 73:21.
4267
Commentary:
Spending one’s wealth in the cause of God is tantamount to giving a loan to Him which the Bountiful and Appreciating God pays back manifold.
b
2:246; 57:12; 73:21.
3063
Spending one’s wealth in the cause of Truth is tantamount to giving a loan to the Bountiful and Appreciating God which He pays back manifold.
عَٰلِمُ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ ٱلْعَزِيزُ ٱلْحَكِيمُ
6:74; 9:94; 13:10; 59:23.
6:74; 9:94; 13:10; 59:23.
c
6:74; 9:94; 13:10; 59:23.
b
6:74; 9:94; 13:10; 59:23.
c
6:74; 9:94; 13:10; 59:23.
3063A
The invisible and the visible.