At-Taghabun

See ayat 6 for tafseer.

See ayat 6 for tafseer.

See ayat 6 for tafseer.

See ayat 6 for tafseer.

See ayat 6 for tafseer.

This sūrah also opens with the declaration of the glorification (tasbīḥ) of God—the One who is the owner and sovereign of the entire cosmos, possessing absolute power over all things. It is stated: “يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ” — “Whatever is in the heavens and whatever is in the earth glorifies God.” It is then affirmed that: “لَهُ الْمُلْكُ” — “To Him belongs sovereignty,” “وَلَهُ الْحَمْدُ” — “and to Him belongs all praise,” “وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ” — “and He has power over all things.” This universal glorification and praise are, in reality, inseparable from His absolute power and ownership, for all attributes of beauty and majesty are encompassed within these two foundational realities. The discourse then turns to the act of creation as a manifestation of divine power: “هُوَ الَّذِي خَلَقَكُمْ” — “He is the One who created you.” And endowed human beings with freedom of choice, such that: “فَمِنْكُمْ كَافِرٌ وَمِنْكُمْ مُؤْمِنٌ” — “Among you are those who disbelieve and those who believe.” This highlights that human diversity in faith arises from the gift of volition, and it establishes the field of divine examination. In this ongoing trial, it is emphasized: “وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ” — “God sees what you do.” The following verse expands upon the concept of creation and points toward its purpose: “خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ” — “He created the heavens and the earth in truth.” This indicates that creation is neither accidental nor purposeless but is founded upon wisdom, order, and meaningful intent. In rejecting the notion of meaningless existence, the Qurʾān affirms that the cosmos operates according to a deliberate and just system. The focus then shifts from the external cosmos to the human being: “وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ” — “He fashioned you and perfected your forms.” This perfection encompasses both outward form and inward faculties—body and intellect alike. Humanity is thus presented as a microcosm of the greater universe, within which the patterns of existence are reflected. Yet, despite this exalted formation, the verse reminds: “وَإِلَيْهِ الْمَصِيرُ” — “To Him is the ultimate return.” Following this, the verse highlights divine knowledge in three comprehensive dimensions: “يَعْلَمُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ” — knowledge of all existence, “وَيَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ” — knowledge of all actions, whether concealed or manifest, “وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ” — knowledge of inner thoughts and intentions. This all-encompassing awareness establishes a powerful ethical framework, reminding the human being that no aspect of existence—external or internal—lies beyond divine knowledge. The narrative then turns to historical reflection, directing attention to previous communities: “أَلَمْ يَأْتِكُمْ نَبَأُ الَّذِينَ كَفَرُوا مِنْ قَبْلُ…” — “Has there not come to you the account of those who disbelieved before?” These communities experienced the consequences of their actions both in this world and in the Hereafter, serving as lessons for those who follow. Their destruction—whether by natural forces or divine retribution—demonstrates the outcome of persistent denial and ظلم. The cause of their downfall is clarified: “ذَٰلِكَ بِأَنَّهُ كَانَتْ تَأْتِيهِمْ رُسُلُهُم بِالْبَيِّنَاتِ فَقَالُوا أَبَشَرٌ يَهْدُونَنَا” — “That was because their messengers came to them with clear proofs, but they said: ‘Shall human beings guide us?’” Their rejection of divine guidance, rooted in arrogance and denial, led them to disbelief and turning away: “فَكَفَرُوا وَتَوَلَّوْا.” However, this rejection did not diminish God in any way: “وَاسْتَغْنَى اللَّهُ وَاللَّهُ غَنِيٌّ حَمِيدٌ” — “God is self-sufficient, and He is free of need, worthy of all praise.” This emphasizes that divine commands are not for God's benefit, but for the welfare and perfection of human beings themselves. Even universal adherence or universal rejection would not affect divine majesty; rather, the consequences return entirely to humanity. Thus, the passage establishes a profound synthesis: - the unity and sovereignty of God, - the purposeful nature of creation, - the endowed freedom and responsibility of human beings, - the comprehensive scope of divine knowledge, - and the historical validation of accountability through the fate of past nations. Altogether, these themes form a coherent foundation for moral awareness, accountability, and orientation toward the ultimate return to God. Provide your feedback on BizChat

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

The preceding verses established the discussion of purposeful creation, and in the present verses the issue of maʿād (the Hereafter) is introduced, which serves as a completion of the discourse on the purpose of human creation. It begins by referring to the baseless claim of the deniers of the Hereafter, stating: “زَعَمَ الَّذِينَ كَفَرُوا أَنْ لَنْ يُبْعَثُوا” — “The disbelievers have presumed that they will never be resurrected.” The term “زعم,” derived from “زعم,” denotes a claim that carries either doubt or certainty regarding its falsehood and is frequently used in the sense of an unfounded or incorrect assertion. In response, it is commanded to the Prophet Muḥammad (صلی اللہ علیہ وآلہ وسلم): “قُلْ بَلَىٰ وَرَبِّي لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ وَذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ” — “Say: Yes, by my Lord, you shall certainly be resurrected, then you shall be informed of what you did, and that is easy for Allah.” This emphatic and oath‑based response not only negates the claim of the deniers but also points, through the phrase “وَذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ,” to the rational basis of resurrection: the One who brought creation into existence from non‑existence is fully capable of restoring life again. It is further noted that the divine ربوبیت itself necessitates the reality of the Hereafter, for without it, the process of human growth, refinement, and moral accountability would remain incomplete. The verse thus links the certainty of resurrection with the broader framework of divine wisdom and purpose. The subsequent verse derives a practical conclusion from this principle: “فَآمِنُوا بِاللَّهِ وَرَسُولِهِ وَالنُّورِ الَّذِي أَنزَلْنَا” — “So believe in Allah, His Messenger, and the light which We have sent down.” This “نور” refers to the Qurʾān, which serves as guidance, though in some transmitted traditions it is also interpreted as referring to the Imams, in the sense that they embody and manifest the living application of divine guidance. The verse concludes: “وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ” — emphasizing that human actions are fully known to God. The following verse describes the Day of Resurrection: “يَوْمَ يَجْمَعُكُمْ لِيَوْمِ الْجَمْعِ” — “The Day when He will gather you for the Day of Assembly.” This gathering is universal, encompassing all former and later generations. It is further designated as “ذَٰلِكَ يَوْمُ التَّغَابُنِ” — “That is the Day of Mutual Loss and Gain,” wherein the distinction between the successful (ghābin) and the unsuccessful (maghbūn) becomes manifest. Each individual realizes the consequences of his worldly conduct, whether profit or loss. It is then stated: “وَمَن یُؤْمِنۢ بِاللَّهِ وَیَعْمَلْ صَالِحࣰا یُكَفِّرْ عَنْهُ سَیِّـَٔاتِهِ وَیُدْخِلْهُ جَنَّـٰتࣲ تَجْرِی مِن تَحْتِهَا الْأَنْهَـٰرُ خَـٰلِدِینَ فِیهَا أَبَدࣰا ذَٰلِكَ الْفَوْزُ الْعَظِیمُ” — “Whoever believes in Allah and performs righteous deeds, He will remove his evils and admit him into gardens beneath which rivers flow, abiding therein forever; that is the great success.” Thus, the combination of faith and righteous action leads to three fundamental outcomes: forgiveness of sins, entry into eternal Paradise, and attainment of ultimate success. In contrast, it is stated: “وَالَّذِینَ كَفَرُوا وَكَذَّبُوا بِـَٔایَـٰتِنَا أُو۟لَـٰئِكَ أَصْحَـٰبُ النَّارِ خَـٰلِدِینَ فِیهَا وَبِئْسَ الْمَصِیرُ” — “Those who disbelieve and deny Our signs are the companions of the Fire, abiding therein, and it is an evil destination.” Here again, two opposing conditions are contrasted: faith and righteous action versus disbelief and denial. The former leads to eternal felicity, and the latter to enduring loss. A noteworthy distinction appears between the two groups: the description of the people of Paradise explicitly includes the phrase “أَبَدًا,” emphasizing everlasting felicity, along with the prior removal of sins. In contrast, the people of Hell are described in terms of enduring punishment without such expressions of mercy. This difference subtly reflects the predominance of divine mercy over wrath. Thus, these verses establish a comprehensive framework: they refute denial of resurrection, affirm its certainty through divine power and wisdom, call toward faith in God, the Messenger, and the Qurʾān, describe the Day of Assembly as the Day of ultimate gain and loss, and clearly delineate the destinies of the believers and the deniers.

See ayat 13 for tafseer.

See ayat 13 for tafseer.

In the preceding verses, a general principle was outlined concerning the painful occurrences and trials of this world. This principle addresses a longstanding intellectual issue: the existence of afflictions, which has often been used—especially by opponents—as a challenge to the concept of divine justice. At the same time, it is also relevant to the lived experience of believers, for the path of faith and righteous action is inevitably accompanied by hardships that require steadfastness. It is stated: “مَا أَصَابَ مِنْ مُصِيبَةٍ إِلَّا بِإِذْنِ اللّٰہِ” “No affliction befalls except by the permission of God.” Undoubtedly, all occurrences in existence take place through divine permission, in accordance with the principle of tawḥīd al-afʿāl, whereby nothing comes into being independently of the divine will. Here, however, the focus is placed particularly upon afflictions, because they have always raised questions in human thought. The term “إِذْن” in this context refers to God’s creative (takwīnī) will, not legislative command. An important question arises: many afflictions occur due to the ظلم of tyrants, or through human error, negligence, or wrongdoing. How, then, can these also be attributed to divine permission? The Qurʾānic perspective clarifies that afflictions are of two types: - Those inherent in the structure of worldly existence, such as death and certain natural calamities, in which human agency has no effective role. These occur entirely by divine permission. - Those in which human action plays a role; these are consequences of human deeds, though even their causal processes operate under divine will. Thus, this principle does not justify passivity in the face of injustice, nor does it absolve human beings from striving against hardship, disease, poverty, or ignorance. Rather, it frames such efforts within an overarching divine order. The verse continues: “وَمَنْ يُؤْمِنْ بِاللّٰہِ يَهْدِ قَلْبَهُ” “Whoever believes in God—He guides his heart.” This guidance of the heart manifests as inner stability: the believer neither collapses in despair nor reacts with agitation in times of trial. Instead, he exhibits patience in hardship, gratitude in prosperity, and acceptance of divine decree. Such guidance encompasses multiple states—ṣabr, shukr, rajāʾ, taslīm, and the expression “إِنَّا لِلّٰہِ وَإِنَّا إِلَيْهِ رَاجِعُونَ”—all of which arise from inner alignment with faith. The verse concludes: “وَاللّٰہُ بِكُلِّ شَيْءٍ عَلِيمٌ” “And God is Knowing of all things.” This indicates that afflictions occur within the scope of divine knowledge and wisdom. They may serve as means of spiritual تربیت, awakening, and protection against heedlessness and arrogance. Building upon this recognition of divine governance, the next verse emphasizes obedience: “وَأَطِيعُوا اللّٰہَ وَأَطِيعُوا الرَّسُولَ” “Obey God and obey the Messenger.” The repetition of “أَطِيعُوا” highlights that obedience to the Messenger is an extension of obedience to God, as the Messenger conveys nothing of his own accord but acts in accordance with divine guidance. Then it is stated: “فَإِن تَوَلَّيْتُمْ فَإِنَّمَا عَلَىٰ رَسُولِنَا الْبَلَاغُ الْمُبِينُ” “If you turn away, then upon Our Messenger is only clear conveyance.” This underscores that the Messenger’s role is to deliver the message; acceptance or rejection lies with individuals, though such rejection entails responsibility. Finally, the discourse returns to the principle of divine unity and reliance: “اللّٰہُ لَا إِلٰہَ إِلَّا ہُوَ” “God—there is no deity except Him,” “وَعَلَى اللّٰہِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ” “So upon God let the believers rely.” Since God alone possesses absolute knowledge, power, and sovereignty, He alone is worthy of devotion and reliance. All other beings are dependent upon Him. Therefore, the believer must place his trust solely in God, seeking assistance from Him in all circumstances. In summary, these verses establish a coherent framework: - All events occur within divine will and wisdom. - Afflictions are not meaningless but hold spiritual and moral significance. - True faith produces inner guidance and resilience. - Obedience to God and His Messenger is the natural outcome of recognizing divine authority. - Exclusive reliance upon God forms the foundation of spiritual security and success. This integrated perspective transforms the believer’s understanding of hardship, responsibility, and reliance, guiding him toward steadfastness in both belief and action.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

In a narration reported from Imam Muḥammad al‑Bāqir (ʿalayhi al‑salām), regarding the verse: “إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ…” he explained that its meaning is as follows: When some men intended to migrate, their wives and children would cling to them and say: “We adjure you by God! Do not migrate, for if you leave, we will remain without support after you.” Consequently, some of them accepted these pleas and remained behind. At that point, the verse was revealed, warning them against yielding to such appeals and obeying wives and children in matters that conflict with divine command. However, there were also individuals who refused to comply with such pressure and proceeded with migration. Yet they declared to their families: “By God! If you do not migrate with us and later come to us in the abode of migration (Madinah), we will not show you any regard.” Thereupon, they were instructed that when their families eventually joined them, they should not distance themselves from them on account of past conduct, but instead adopt forgiveness and forbearance, as indicated in the statement: “وَإِنْ تَعْفُوا وَتَصْفَحُوا وَتَغْفِرُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ” This narration thus clarifies the dual emphasis of the verse: on the one hand, firmness in upholding divine obligations even in the face of familial pressure; and on the other, the maintenance of compassion, forgiveness, and reconciliation when the circumstances of conflict have passed. (Tafsīr ʿAlī ibn Ibrāhīm; cited in Nūr al‑Thaqalayn, vol. 5, p. 342; also reported in summary form from Ibn ʿAbbās in al‑Durr al‑Manthūr and other exegeses).

The preceding verses emphasized unconditional obedience to God and His Messenger. Since one of the major impediments in this path is excessive attachment to wealth, spouses, and children, the present verses warn believers about this matter. It is stated: “يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَكُمْ فَاحْذَرُوهُمْ” “O you who believe! Indeed, among your spouses and children are enemies to you, so be cautious of them.” This “enmity” manifests in various ways. At times, when a person intends to undertake a spiritually beneficial act—such as migration or other forms of sacrifice—they may be restrained or discouraged by family attachments. In other situations, selfish motives may be involved, or emotional dependence may become a barrier to fulfilling religious responsibilities. However, the use of “مِنْ” indicates that this does not apply to all spouses or children, but only to some. Their opposition may appear under the guise of affection and concern, or at times through genuine hostility or self-interest. The essential principle is that when a person faces a choice between the pleasure of God and the demands of family, and the two conflict, then divine satisfaction must be given priority, as ultimate success in both worlds depends upon it. At the same time, the Qurʾān immediately establishes a balance, preventing harshness or injustice toward family members: “وَإِن تَعْفُوا وَتَصْفَحُوا وَتَغْفِرُوا فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ” “And if you pardon, overlook, and forgive, then indeed Allah is All-Forgiving, Most Merciful.” Thus, while one must remain firm in principles, one is also encouraged to show forgiveness and compassion, especially when others repent or seek reconciliation. These terms—ʿafw, ṣafḥ, and ghufrān—represent stages of forgiveness: refraining from punishment, avoiding reproach, and concealing or erasing the fault. The following verse then introduces a broader principle: “إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ” “Your wealth and your children are but a trial.” Here, all wealth and children are described as a means of testing. This testing arises from the tension between attachment to them and commitment to divine guidance. When divine will and personal attachment diverge, the believer faces a critical moral اختبار. Hence, these are among the most significant means through which human character is refined. Imam ʿAlī (ʿalayhi al-salām) is reported to have cautioned that one should not seek refuge from all trials in general, since life itself is a field of testing; rather, one should seek protection from those trials that lead to misguidance. The verse concludes with a directive: “فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ وَاسْمَعُوا وَأَطِيعُوا وَأَنْفِقُوا خَيْرًا لِأَنفُسِكُمْ” “So fear Allah as much as you are able, listen, obey, and spend—it is better for yourselves.” This outlines a complete ethical program: - Taqwā: avoiding wrongdoing to the extent of one’s ability, - Listening and obedience: responding positively to divine guidance, - Spending (infaq): demonstrating practical commitment and overcoming attachment to wealth. Finally, it is stated: “وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ” “Whoever is protected from the greed of his soul—such are the successful.” The term “شحّ” refers to a combination of greed and miserliness, which are among the greatest obstacles to moral and spiritual success. Deliverance from these inner traits is portrayed as the key to true success. The passage concludes by encouraging generosity and trust in divine reward: “إِن تُقْرِضُوا اللَّهَ قَرْضًا حَسَنًا يُضَاعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ وَاللَّهُ شَكُورٌ حَلِيمٌ” “If you lend to Allah a good loan, He will multiply it for you and forgive you. And Allah is Most Appreciative, Most Forbearing.” This powerful expression emphasizes that acts of charity are treated as a “loan” to God—who, despite being self-sufficient, promises multiplied reward and forgiveness. It highlights both the importance of generosity and the depth of divine grace. The final verse affirms: “عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْعَزِيزُ الْحَكِيمُ” “Knower of the unseen and the seen, the Mighty, the Wise.” This reminds the believer that God is fully aware of all actions—both outward and inward—and that His commands are grounded in wisdom. Recognition of these attributes strengthens resolve, deepens faith, and inspires adherence to divine guidance. In summary, these verses establish a balanced framework: - steadfastness in obedience to God, - vigilance against subtle forms of distraction, - compassion toward family, - awareness of life as a test, - and commitment to generosity and moral discipline.

In a narration attributed to the Prophet Muḥammad (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam), it is stated: “ما من مولود یولد إلا وفی شبابیک رأسه مکتوب خمس آیات من سورة التغابن” “No newborn is born except that upon the lattice‑like structure of his head there are inscribed five verses from Sūrah al‑Taghābun” (Rūḥ al-Bayān, vol. 10, p. 24). It is possible that these refer to the final verses of this sūrah, which discuss wealth, children, and spouses. The notion of these verses being inscribed upon the “شَبابِيك” (plural of “شِباك,” meaning lattice or network) of the head indicates the universality and firm applicability of their مضمون, suggesting that these teachings apply to all human beings without exception. The term “شَبابِيك” may refer to the interlocking structure of the bones of the skull, or possibly to the intricate network of the brain. In either case, it serves as a metaphor pointing to the deep-rooted presence of these dispositions and tendencies within human nature. O God, grant us assistance in this عظیم trial of wealth, children, and spouses. O Lord, protect us from miserliness, greed, and “شحّ النفس,” for those whom You safeguard from these are the ones who attain success and salvation. O Lord, on the Day when the “تغابن” (loss and deprivation) of the heedless becomes manifest, protect us through Your mercy from falling into such loss. Āmīn yā Rabb al‑ʿĀlamīn.