CHAPTER 64: AT-TAGHABUN (THE MUTUAL DISILLUSION / REGRET)

It was revealed in the Medina period. It consists of 18 verses. It takes its name from the word "Yawm at-Taghabun" (The Day of Deprivation/Mutual Deceit) mentioned in the ninth verse. The Day of Taghabun is the day when a person who has committed faults sees their sins in the hereafter and accepts that they were deceived while in the world. (H. T. FEYIZLI, 1/555)

In the name of Allah, the Most Gracious, the Most Merciful.

64/1-6 THE SOVEREIGNTY BELONGS TO HIM, ALL PRAISE IS DUE TO HIM

Translation

1- Whatever is in the heavens and whatever is on the earth is exalting Allah. To Him belongs dominion, and to Him belongs [all] praise, and He is over all things competent.

2- It is He who created you, and among you is the disbeliever, and among you is the believer. And Allah is Seeing of what you do.

3- He created the heavens and the earth in truth and formed you and perfected your forms; and to Him is the [final] destination.

4- He knows what is within the heavens and the earth and knows what you conceal and what you declare. And Allah is Knowing of that within the breasts.

5- Has there not come to you the news of those who disbelieved before? So they tasted the bad consequence of their affair, and they will have a painful punishment.

6- That is because their messengers used to come to them with clear evidences, but they said, "Shall a human guide us?" and disbelieved and turned away. And Allah dispensed [with them]; and Allah is Free of need and Praiseworthy.

Commentary

(1) ‘Whatever is in the heavens and whatever is on the earth is exalting Allah.’ All creatures in the heavens and on the earth glorify, praise, and exalt Allah (from all deficiencies). This exaltation continues constantly and repeatedly without interruption. (M. A. SABUNI, 3/368)

When you look carefully from the earth to the sky and even into the depths of space, you see that everything testifies that Allah is free from weakness, faults, and deficiencies. If there were a small deficiency or flaw in His essence, attributes, or actions, it would not be possible for the universe, which has such a perfect order, to survive. On the contrary, we observe that this universe has a flawless and magnificent functioning. (MAWDUDI, 6/305)

‘To Him belongs dominion, and to Him belongs [all] praise.’ Ibn Kesir says: "That is, He is the one who has absolute disposal over all beings. He is the one who is praised for everything He has created and ordained." (S. HAWWA, 15/143)

‘He is over all things competent.’ According to Ibn Kesir's explanation: whatever He wills to do happens without anyone being able to prevent or stand against Him. Nothing that He does not will happens. (S. HAWWA, 15/143, 144)

(2) ‘It is He who created you, and among you is the disbeliever, and among you is the believer.’ Allah the Almighty created human beings, sent them prophets and books, and left them free to choose between faith and disbelief. However, He also informed them that He does not approve of disbelief. [cf. 31/7; 76/3] (H. T. FEYIZLI, 1/553)

‘And Allah is Seeing of what you do.’ Ibn Kesir says: "That is, He is the one who sees best who deserves guidance and who deserves misguidance. He is the witness of the deeds of His servants; He will reward their deeds in the most perfect way." (S. HAWWA, 15/144)

(3) ‘He created the heavens and the earth in truth (for a purpose).’ (...) The Creator of this universe did not create it idle or meaningless. There is a wisdom behind it. It was created for a purpose. Whatever is created within this universe absolutely has a function (duty). (MAWDUDI, 6/307)

In the 3rd verse, "in truth" means He created it "for a purpose," not in vain. Almighty Allah created nothing in vain (38/27), nor for play or amusement (21/16). From the largest to the smallest, from the visible to the invisible, Allah created everything for a certain calculation, a certain measure, a certain number, a certain duty (15/19, 55/5), and a sublime purpose (15/85, 21/16, 38/27, 45/12, 13, 22, 67/1, 2). (...) Every entity, small or large, living or non-living, has a purpose of creation. He created humans, jinn (51/56), and angels to serve Him (66/6); and He created the entities in the heavens and on the earth to be evidence of His existence, oneness, and power, and to serve humanity. (2/29, 32/20, 45/12-13; I. KARAGOZ, 8/61, 62)

‘He formed you and perfected your forms.’ This expression refers not only to the face of the human being but also to the physical structure, strength, and abilities that Allah bestowed upon humans and with which they maintain their lives. Humans are superior to all other creatures due to these two features and therefore rule over them. (MAWDUDI, 6/307)

This expression awakens in the human mind the thought of how respected a place they have in the sight of Allah and what a great favor the Almighty has bestowed upon them by making both their physical and emotional forms beautiful. Because humans are the most perfect of living beings on earth in terms of physical structure. Likewise, they are the most developed of living beings in terms of emotional structure and spiritual abilities full of unimaginable secrets. That is why the duty of vicegerency on earth was given to them. (S. KUTUB, 10/24)

‘To Him is the destination.’ Within such a perfect and wisdom-based universe, it is obvious that humans, who are given a limited freedom, ability, and right of disposal, will be asked how they used these blessings. (...) In the following verse, this return refers to the time when all humanity will be resurrected and questioned in the hereafter. Only then will a person be "repaid for what they did," taking into account whether they used the freedom given to them in this world on the path of truth or falsehood. (MAWDUDI, 6/307)

(4) ‘He knows what is within the heavens and the earth and knows what you conceal and what you declare. And Allah is Knowing of that within the breasts.’ Nesefi says: He drew attention to the fact that He first knows what is in the heavens and on the earth, then what the servants conceal and reveal, and then the essence of the breasts, stating that nothing, whether general or specific, remains hidden from Him. Therefore, it is necessary to be pious toward Him and to beware of Him. One should not show the courage to do anything contrary to His pleasure. Repeating that He knows all this means repeating the threat. (S. HAWWA, 15/145)

(5) ‘Has there not come to you the news of those who disbelieved before? So they tasted the bad consequence of their affair.’ Have you not heard how those who insisted on disbelief, such as the people of Noah, 'Ad, Thamud, Lot, and Pharaoh, tasted those heavy and bitter disasters—the penalty of their disbelief and transgression—in this world, and how they perished? Was this not reported to you both in previous books and in the Quran? However, they were not left only with the bitterness they tasted in this world. ‘And they will have a painful, unbearable punishment’ in the hereafter as well. While these have been reported to you, why do you not take a lesson and why do you insist on disbelief? (ELMALILI, 8/88)

(6) ‘That is because"’—the reason for the punishment that befell them in the life of this world and the punishment He prepared for them in the hereafter—is this: ‘Their messengers used to come to them with clear evidences,’ proofs, and miracles. ‘But they said, 'Shall a human guide us?'‘ They saw it as a remote possibility that someone from among humans would be assigned the task of messengership, and they accepted it as an unlikely prospect that they would find guidance through those who were humans like themselves. (S. HAWWA, 15/145)

‘Thus they disbelieved"’—they did not recognize the truth; they did not believe in those prophets and evidences. ‘And they turned away, and Allah dispensed with them.’ He showed that He has absolutely no need for their faith, obedience, or themselves. He destroyed them all and cut off their lineage. There is no doubt that if the Creator Allah were not Ghani (Free of need), He would not have done so. ‘Allah is Rich (Free of need),’ not only from them but from all the worlds. If He wills, He destroys them all and makes a new one. He is ‘Hamid"’—the gatherer of every beauty and every superiority in His essence, deserving of every kind of praise and respect. (ELMALILI, 8/88, 89)

64/7-10 THE DAY HE WILL ASSEMBLE YOU AT THE TIME OF GATHERING

Translation

7- Those who disbelieve have claimed that they will never be resurrected. Say, "Yes, by my Lord, you will surely be resurrected; then you will surely be informed of what you did. And that, for Allah, is easy."

8- So believe in Allah and His Messenger and the Light (the Quran) which We have sent down. And Allah is Acquainted with what you do.

9- The Day He will assemble you for the Day of Assembly—that is the Day of Deprivation (Taghabun/the manifestation of deceit). And whoever believes in Allah and does righteousness—He will remove from him his misdeeds and admit him into gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.

10- But the ones who disbelieved and denied Our verses—those are the companions of the Fire, abiding eternally therein; and wretched is the destination.

Commentary

(7) ‘Those who disbelieve have claimed that they will never be resurrected. (O My Prophet!) Say: 'Yes, by my Lord, you will surely be resurrected; then you will surely be informed of what you did.'‘ You will be held accountable and punished; those who believe and do good deeds will turn out to be profitable and fortunate, while those who go toward disbelief and ingratitude will suffer loss and find their trouble. ‘This’ resurrection and punishment, even if it seems difficult to you, ‘is easy for Allah.’ Because He is the Creator and is powerful over everything. (ELMALILI, 8/89)

(8) ‘So believe in Allah and His Messenger and the Light (the Quran) which We have sent down.’ That is, believe in the Quran, which is the Light of Truth that will illuminate consciousness and insight. Believe and act accordingly, work in the way it shows and in the character and morality it describes; perform good deeds for the sake of Truth by keeping its commands and avoiding its prohibitions ‘so that Allah is Acquainted with whatever you do,’ He knows all—small or large, good or bad—and will inform you of all of them when the time comes. (ELMALILI, 8/89)

(9) ‘(Allah) will assemble you for that day, the Day of Assembly.’ According to Ibn Kesir's explanation, this is the Day of Resurrection, and the reason for giving it this name is that both the former and the latter generations will be gathered in a place where they will hear the voice of the caller and will be easily seen by the eye in the same area. (S. HAWWA, 15/147)

‘That is the Day of Taghabun / the day when those who are deceived will be revealed...’ The real and true taghabun will occur on the Day of Resurrection. Only on that day will it be understood who won and who lost, whose right passed to whom, who was deprived of their right, who was truly deceived, and who was the wise one. Again, it will become clear there who went bankrupt by investing their life's capital in a wrong business, who profited by investing their talents, time, and wealth in a profitable business, and who understood the reality of the worldly life and did not suffer loss. (MAWDUDI, 6/313)

Those who prefer disbelief over faith, misguidance over guidance, falsehood over truth, evil over good, bad over kindness, wrong over right, and rebellion over obedience have been deceived. (2/16). Disbelievers, polytheists, hypocrites, atheists, and the irreligious, and those who sell their covenant with Allah for a low price, are the ones who are deceived. (I. KARAGOZ, 8/68, 69)

64/11-13 THE DUTY OF OUR MESSENGER IS ONLY CLEAR PROCLAMATION

Translation

11- No misfortune (illness or sorrow) strikes except by the permission of Allah. And whoever believes in Allah, He guides his heart (to the truth). And Allah is Knowing of all things.

12- (O people!) Obey Allah and obey the Messenger; but if you turn away—then Our Messenger is only responsible for clear notification (responsibility now belongs to you).

13- Allah—there is no deity except Him. And upon Allah let the believers rely.

Commentary

(11) ‘No misfortune strikes except by the permission of Allah.’ That is, whether it be a disbeliever or a believer, an individual or a community, whoever it may be, if any misfortune regarding life, property, or anything else occurs—be it material, spiritual, verbal, or practical—it is certainly by the permission of Allah. Without the permission of Allah, no misfortune reaches anyone through the desire or effort of another. Without Allah's permission, not even a leaf moves. Although it is stated in the verses ‘Whatever evil befalls you is from yourself’ (An-Nisa 4/79) and ‘Indeed, Allah will not change the condition of a people until they change what is in themselves’ (Ar-Ra'd 13/11) that the source of some misfortunes is the person or their nation themselves, even such misfortunes do not occur unless they are by Allah's decree, will, and permission. Therefore, it has been commanded: ‘Say, 'All is from Allah'‘ (An-Nisa 4/78). (ELMALILI, 8/93)

‘And whoever believes in Allah—He guides his heart.’ That is, to whomever a misfortune occurs, and they know it is by Allah's decree and destiny; if they show patience, expect their reward from Allah, and submit to Allah's decree, Allah guides their heart. As a substitute for what they lost in the world, He gives them guidance and a sincere, true certainty (yaqin) in their heart; sometimes He also gives things that will take the place of what was taken or be better than it. (S. HAWWA, 15/155, 156)

Hadith: ‘The case of the believer is amazing. Whatever decree Allah makes for him, it is always good for him. If a hardship strikes him, he is patient, and that is good for him; if a joy and abundance strike him, he is grateful, and that is also good for him. This is the case for no one except the believer.’ (From Bukhari, Muslim Zuhd 64; Darimi Rikak 61; S. HAWWA, 15/156)

(12) ‘Obey Allah’ by following His book, ‘and obey the Messenger’ by following his person while he was alive and his Sunnah after his passing. If you ‘turn away’ from obeying Allah and His Messenger, ‘know that the duty of Our Messenger is only clear notification.’ His duty is to perform the clear proclamation, and indeed he has done so. (S. HAWWA, 15/150)

Obedience to Allah and His Messenger is to follow the commands and prohibitions, recommendations and rulings, and the halal and haram in the Quran and Sunnah. In the Quran, it is repeatedly commanded to obey Allah and the Messenger. (3/32, 4/13, 59, 69, 5/92…; I. KARAGOZ, 8/72)

(13) ‘Allah—there is no deity except Him. And upon Allah let the believers rely.’ That is, He is the one worthy of worship. There is no other besides Him. He is the one capable of guidance and misguidance. He has no partner in showing people the right path or leaving them in their deviations. None of these characteristics are in the hands of the prophets either. Let ‘the believers’ rely and trust especially ‘only in Allah"’—and not in anyone else—neither alone nor in partnership with others, regarding the placement of faith in their hearts and patience against misfortunes. (I. H. BURSEVI, 21/444)

Trust in Allah (tawakkul) is not delegating the matter to Allah without working or holding onto causes. No matter what work a person does, they should do that work according to the rules, work, be patient, ask for help from Allah for their success, and trust that Allah will make them successful. This subject is clearly expressed in the 58th and 59th verses of Surah al-Ankabut: ‘How excellent is the reward of the [righteous] workers. Those who have been patient and upon their Lord rely.’ (I. KARAGOZ, 8/73, 74)

64/14-18 SPEND FOR YOUR OWN GOOD

Translation

14- O you who have believed! Indeed, among your spouses and your children are enemies to you (by diverting you from the path of Allah), so beware of them (do not lose yourself completely, continue your righteous deeds). But if you pardon and overlook and forgive, then indeed, Allah is Forgiving and Merciful.

15- Your properties and your children are only a fitnah (a trial), while Allah has with Him a great reward.

16- (O believers!) So fear Allah as much as you are able and listen and obey and spend (in the way of Allah) for your own good. And whoever is protected from the stinginess of his soul—it is those who will be the successful.

17- (O believers!) If you loan Allah a goodly loan (spend your wealth where He commanded with a willing heart), He will multiply it for you and forgive you. And Allah is Most Appreciative and Forbearing (not hasty in punishment).

18- Knower of the unseen and the witnessed, the Exalted in Might, the Wise.

Commentary

(14) ‘O you who have believed! Indeed, among your spouses and your children are enemies to you (by diverting you from the path of Allah) also.’ According to a narration from Ibn Abbas, some Meccans had entered Islam, but when their spouses and children attempted to prevent them from migrating to Medina, they wanted to punish them. This is the reason for the revelation of the above verse. According to Ata ibn Abi Rabah, the reason is as follows: Avf ibn Malik wanted to participate in a battle with the Prophet, but his spouse and children prevented him, and he was very saddened by this. In short, family members who try to prevent deeds with great rewards—such as war, migration, Hajj, or giving charity in the way of Allah—perform an act of enmity rather than friendship. (H. DONDUREN, 2/892)

‘So beware of them,’ meaning be alert against their harm. Here, the pronoun "them" refers to spouses and children. That is, beware of them preventing you from advancing on your path, turning you away from the hereafter and directing you elsewhere, misleading you, making you love the world, lowering you from the highest rank to the lowest, or giving you laxity in performing any good deed or making you fall into an evil. (S. HAWWA, 15/151, 152)

‘But if you pardon,’ meaning if you forgive their crimes that are within your right to forgive—which are those related to worldly affairs that concern only you and not others, or religious matters for which they have repented—if you pardon, (ELMALILI, 8/96) ‘do not throw it in their faces, do not reproach them,’ and do not lean toward scolding them (S. HAWWA) ‘and’ if you ‘cover’ their faults and deficiencies and show tolerance. (ELMALILI) ‘Indeed, Allah is Forgiving and Merciful.’ He forgives your sins and covers your evils. (S. HAWWA, 15/152)

(15) ‘Indeed, your properties and your children are a fitnah (a trial).’ They are a trial and hardship that cause you to be infatuated with them, leading you into troubles and sins, and diverting you from certain good deeds and acts of obedience. ‘While Allah has with Him a great reward.’ Therefore, one should prefer the love of Allah, His remembrance, and obedience over the love of wealth and children; while dealing with concerns for wealth and children, one must not compromise the worship and obedience due to Allah. (ELMALILI, 8/96)

Wealth being a trial means earning property and fortune through lawful means, giving the right of the poor, spending in lawful areas, not wasting, and not letting property and possessions become a cause for arrogance or abandoning worship. Children being a trial means raising them healthily, teaching them Islam, and raising them as good Muslims. From Adam to Muhammad (pbuh), two of the five fundamental principles that the true religion of Islam aims to protect are the protection of property and progeny. (...) If devotion to wealth and children does not prevent obedience to Allah's commands and prohibitions, the test is won; otherwise, the test is lost. (I. KARAGOZ, 8/78, 79)

(16) ‘Therefore, fear Allah as much as you are able.’ Guard against fitnah and things contrary to Allah's pleasure, and follow the path of taqwa by seeking refuge in Allah's protection. This command is greatly lightened compared to the command ‘Fear Allah as He should be feared...’ (Ali-Imran 3/102). That is, even if you cannot achieve full taqwa in a way worthy of Allah, be as pious and guarded as you are able, and do not be heedless of the remembrance of Allah. ‘And listen’ and hear Allah's commands, prohibitions, sermons, and advice. ‘And obey,’ keep what you hear and apply it with your own heart. ‘And spend (infaq),’ do not be caught up in the greed of collecting and hoarding wealth for the sake of multiplying and pride; from what you earn by working or from the minerals coming out of the ground—from what Allah has provided you—after giving the maintenance of spouses and children, give taxes, zakat, and charity as much as you are able for the causes commanded and encouraged in Surah al-Baqarah and Bara'ah; for parents and close relatives, orphans, the needy, and travelers, for the needs of the poor among the Muslim community, for spreading and defending the religion of Islam, and for cooperating in goodness and taqwa. ‘Do good for your own souls,’ perform what is best and most beneficial for yourselves so that you may be under Allah's protection. (...) ‘And whoever is protected from the greed and stinginess of his soul,’ which can only happen by seeking refuge in Allah's protection. ‘It is those who will be successful.’ Therefore, seek refuge in Allah as much as you are able and try not to be greedy and stingy. Do not be obsessed with the greed of your souls and drag yourself, your family, and your community into disasters through profiteering and stinginess. Race in good deeds for the sake of Allah by trying to be generous and noble. (ELMALILI, 8/97)

Hadith: ‘As long as I do not command or forbid you regarding any subject, leave me as I am. What destroyed the nations before you was their excessive questioning and their arguing over the commands and prohibitions of their prophets. When I forbid you from something, avoid it strictly. When I command something, fulfill it to the extent of your ability.’ (From Bukhari I’tisam 2, Muslim Fadail 130, 131; O. CELIK, 5/155)

(17) ‘If you loan Allah a goodly loan,’ this verse also encourages spending (infaq). Some have said this refers to the obligatory zakat; some say it is recommended charity, and some say it is more general than all of them, which is the most suitable interpretation for encouragement. (ELMALILI 8/98) Giving a loan to Allah means giving for the sake of Allah, gaining Allah's pleasure without expecting a return, and giving so it may be spent in the way of Allah. In the Quran, giving interest-free credit, loans of money, or property to the needy is expressed as "giving a loan to Allah." Undoubtedly, Almighty Allah has no need for people. Because ‘Allah is Rich, and people are poor’ (47/38). Almighty Allah has expressed giving loans to people as giving a loan to Himself. He has encouraged giving loans to those in need without interest, without self-interest, and for the purpose of worship. (I. KARAGOZ, 8/82)

‘Because Allah will multiply its reward many times over.’ From ten times to seven hundred times, and even more. (ELMALILI, 8/98)

‘And He will forgive you,’ He will cover your sins. ‘Allah is Appreciative (Shakur),’ He accepts the little and gives much reward and return. ‘He is Forbearing (Halim).’ According to Ibn Kesir's explanation, that is, He does not reproach for sins, mistakes, errors, or evils; He forgives, covers, and pardons. (S. HAWWA, 15/153)

(18) ‘Knower of the unseen,’ that is, those hidden in hearts and those behind the veils of the unseen, ‘and the witnessed,’ the states that are revealed, and also the things seen by eyes according to us. ‘He is the Exalted in Might (Aziz),’ characterized by might. ‘The Wise (Hakim).’ (...) (From Nesefi; S. HAWWA, 15/153, 154)

‘Shakur’ is the one who gives the reward for gratitude. ‘Halim’ is the one who does not punish criminals immediately but gives them respite to correct their states. ‘Aziz’ is the one who is very powerful and superior in every deed. ‘Hakim’ is the one who possesses judgment and wisdom, and whose every deed, command, and prohibition is very wise. (I. KARAGOZ, 8/81)