الآية رقم (8) - ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ

(8) - (Then you will surely be asked that Day about pleasure. (8))

Pleasure is everything we enjoy in this life; such as health, free time, food, drink and others.

On that Day, Allah (swt) will ask the man about the blessings that he enjoined in this life, the right of the blessing over you is to praise the giver and thank Him, only then, you will not be asked about on the Day of Judgement. For Allah (swt) will is going to ask each person about the blessing he has favoured him. Abdullah Ibn Az-Zubayer (may Allah be pleased with him) narrated that his father said:

When the verse (Then you will surely be asked that Day about pleasure) was revealed, Az-Zubayer asked: O’ Messenger of Allah, what pleasure we will be asked about, we only have the two blacks; dates and water? He (saws) said: (Indeed, that will be)[1]

Thus, the pleasure is the healthy bodies and healthy vision and healthy hearing, that, on the Day of Judgement, Allah (swt) will ask His salves about what they have used them for, although He (swt) knows. Mujahed said: All the pleasures of this life are blessings, so the first thing to be asked about on the Day of Judgement is: have we not given you a healthy body? Have we not given you cold water to drink?

 

[1] Sunan At-Tirmidhi, Book of Tafsir, hadith No. 3356.

الآية رقم (7) - ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ

(7) - (Then you will surely see it with the vision of certainty. (7))

This is when you became in the grave since this is the first stage and the second one is longer and will come later. But, after death, at the stage of the certainty of sight. Hence, the knowledge of certainty is what Allah (swt) informed us about in this worldly life. Allah (swt) describes to us the true scientific image of it, while in the hereafter we will see it with the vision of certainty, a visible image that will happen when we cross the path (which is over the Hell).

الآية رقم (6) - لَتَرَوُنَّ الْجَحِيمَ

(6) - (You will surely see the Hellfire. (6))

You will see it when you are in graves.

الآية رقم (5) - كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ

(5) - (No! If you only knew with knowledge of certainty... (5))

If only you knew what is in front of you with knowledge of certainty that reaches your hearts, then competition in increasing would not have diverted you, and you would have hastened to good deeds.

الآية رقم (4) - ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ

(4) - (Then no! You are going to know. (4))

A threat after another. Ibn Abbas (may Allah be pleased with him) reported: (No, you are going to know), the punishment that you will face in the grave, (Then no! You are going to know) in the hereafter when the punishment befalls you, so the first is in the grave and the second is in the hereafter, Allah knows.

الآية رقم (3) - كَلَّا سَوْفَ تَعْلَمُونَ

(3) - (No! You are going to know. (3))

كَلَّا  (No): It is used as a rebuke and forbiddance of what you are engaging in out of amusement and competing in increasing the pleasures of this life as money, children, belongings and wealth until you die and be in graves. Omar Bin Abul-Aziz (may Allah have mercy on him) said: “O’ you, who shall be in grave tomorrow.., what deceived you of this life? Do you think you will remain in this life or that life will remain for you? The command from the heaven has come… The dominant destiny and fate has come.. The moment of death has come which cannot be avoided, faraway!”

Allah (swt) makes clear that it is a wrong behavior which is not a characteristic of a sensible man who thinks of the matters and arranges them normally according to their due happenings, for that Allah (swt) says (You are going to know). As if they are doubtful and are not convinced with what they see. The final recompense is presented to man in his grave, it is either the Paradise or the Hell, the grave is, as well, either as a garden of the Paradise or as a hole of the Hell fire but they are not the real Paradise or the real Hell Fire which are to be entered after the resurrection and the reckoning, only then, people will move to the stage of true certainty.

الآية رقم (2) - حَتَّى زُرْتُمُ الْمَقَابِرَ

(2) - (Until you visit the graveyards. (2))

This verse has a reason for its revelation, but as we always say, we take into consideration the general meaning rather than the specific reason, Ibn Buraydah said: It was revealed because of the two tribes, Bani Harithah and Bani Al-Harth. These tribes boasted and competed each other; one of them said: Do you have such so and so of persons and the other one said the same, thus, they competed in humans then they said: Let us go to graves, then one of tribes said to the other: Do you have such so and so of persons while pointing to the grave and the other tribe did the same. Accordingly, this verse was revealed.

Thereof, the specific meaning of this verse is: You lived in inattentive and amusement, until you reached the state of boasting of those in graves. But the general meaning is: You were busy with boasting and increasing money and children until death came to you. Certainly, after death there is no reproach. Both meanings are correct. For the unseen becomes certainty here because the man becomes in grave, no way of return to worldly life, accordingly, it was said: “I see no certainty similar to doubt as the certainty of people with death.” Meaning that, all people know for certain that they will die by experiment, in spite of that, they still in doubt, fond of life, diverted from death. Because of this fact the Holy Qur’an is dealing with this disease of humans by saying:

الآية رقم (1) - أَلْهَاكُمُ التَّكَاثُرُ

(1) - (Competition in [worldly] increase diverts you. (1))

Meaning, you are engaged in life to increase your money, children and other things which are weighed and measured.

التَّكَاثُرُ (competition in increase): The Arabic word’s tense indicates that the action is done by two sides, each of them is a subject and an object. Same as we say that Zayd and Amr fought each other, so the fighting is done by each of them, as such (competition in increase), we say, people are competing, to refer that they are competing with each other. Accordingly, Allah (swt) says: Competition in the worldly pleasures diverted you, each person competes another; saying my money is more than yours, my children are more than yours, my family is bigger than yours. However, Allah (swt) brings to us the general meaning, that is, He (swt) does not mention what the competition is about, to let it refer to everything.

This verse also means: Your worldly useless affairs kept you busy and away from what is beneficial. Diversion indicates that there a person is busy-minded with something unrequired instead of the required things, which wastes his efforts. In this regard, amusement is also a type of diversion because it makes a person busy with useless thing, as such, when Allah (swt) indicates diversion in the Holy Qur’an, He (swt) indicates it after amusement:

 ﴾إِنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ ﴿

 (This] worldly life is only amusement and diversion.) (Muhamad: 36)

Except in one place, diversion comes before amusement:

  ۚ﴾وَمَا هَٰذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ﴿

 (And this worldly life is not but diversion and amusement.) (Al-Ankaboot: 64)

Consequently, any kind of diversion which occupies man with trivial matter is forbidden.

تفسير سورة التكاثر

Surah At-Takathur

In the previous surah Allah (swt) mentioned (The striking calamity) and described it as he willed it to be and what will happen in it such as weighing the deeds precisely and justly. Each person will be recompensed for his deeds. Hence, if such as is the matter, every sensible person should deal with matters as they deserve. So that, this Surah comes after Surah Qari’ah to tell us: