Surah Taghabun Glossary: Key Arabic Terms, Names & Meanings Explained
Table Of Contents
- 1. ʿAduwwan lakum (عَدُوًّا لَّكُمْ) – An enemy to you
- 2. ʿAdhābun alīm (عَذَابٌ أَلِيمٌ) – A painful punishment
- 3. Aḥsana ṣuwarakum (أَحْسَنَ صُوَرَكُمْ) – He perfected your forms
- 4. Āminū bi-Allāh wa rasūlihi (فَآمِنُوا بِاللَّهِ وَرَسُولِهِ) – So believe in Allah and His Messenger
- 5. ʿĀlim al-ghaybi wa-l-shahādah (عَالِمُ الْغَيْبِ وَالشَّهَادَةِ) – The Knower of the unseen and the witnessed
- 6. Al-ʿAzīz al-Ḥakīm (الْعَزِيزُ الْحَكِيمُ) – The Almighty, the All-Wise
- 7. Balāgh al-mubīn (الْبَلَاغُ الْمُبِينُ) – The clear conveyance
- 8. Balā wa rabbī (بَلَىٰ وَرَبِّي) – Yes, by my Lord
- 9. Bi-idhni Allāh (بِإِذْنِ اللَّهِ) – By the permission of Allah
- 10. Fa-ḥdharūhum (فَاحْذَرُوهُمْ) – So beware of them
- 11. Fitnah (فِتْنَةٌ) – A trial
- 12. Ghanīyyun Ḥamīd (غَنِيٌّ حَمِيدٌ) – The Self-Sufficient, the Praiseworthy
- 13. Al-Ḥamd (الْحَمْدُ) – The Praise
- 14. Al-Ḥaqq (بِالْحَقِّ) – With Truth
- 15. Ismaʿū wa aṭīʿū (وَاسْمَعُوا وَأَطِيعُوا) – Listen and obey
- 16. Istaghnaw (اسْتَغْنَوْا) – They dispensed
- 17. Jannātin tajrī min taḥtihā al-anhār (جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ) – Gardens underneath which rivers flow
- 18. Kāfirun (كَافِرٌ) – A disbeliever
- 19. Khalaqakum (خَلَقَكُمْ) – He created you
- 20. Khayran li-anfusikum (خَيْرًا لِّأَنفُسِكُمْ) – Good for your own selves
- 21. Al-Malik (الْمَلِك) – The King
- 22. Muṣībah (مُصِيبَة) – A disaster
- 23. Mufliḥūn (الْمُفْلِحُون) – The successful ones
- 24. Al-Mulku (الْمُلْكُ) – The Dominion
- 25. Muʾminun (مُؤْمِنٌ) – A believer
- 26. Muṣībah (مُصِيبَة) – A disaster
- 27. Nūr alladhī anzalnā (النُّورِ الَّذِي أَنزَلْنَا) – The Light which We have sent down
- 28. Qarḍan ḥasanan (قَرْضًا حَسَنًا) – A goodly loan
- 29. Ṣawwarakum (صَوَّرَكُمْ) – He formed you
- 30. Shakūrun Ḥalīm (شَكُورٌ حَلِيمٌ) – The Appreciative, the Forbearing
- 31. Shuḥḥa nafsihi (شُحَّ نَفْسِهِ) – The stinginess of his soul
- 32. Taʿfū, taṣfaḥū, wa taghfirū (تَعْفُوا وَتَصْفَحُوا وَتَغْفِرُوا) – You pardon, you overlook, and you forgive
- 33. At-Taghābun (التَّغَابُن) – The Mutual Dispossession
- 34. Al-Tawakkul (التَّوَكُّل) – The Reliance
- 35. Yusabbiḥu lillāhi (يُسَبِّحُ لِلَّهِ) – Glorifies Allah
- 36. Yūqa shuḥḥa nafsihi (يُوقَ شُحَّ نَفْسِهِ) – He is protected from the stinginess of his soul
- 37. Zaʿama alladhīna kafarū (زَعَمَ الَّذِينَ كَفَرُوا) – Those who disbelieved have claimed
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Comprehensive Glossary & Vocabulary Guide For Surah At-Taghabun
1. ʿAduwwan lakum (عَدُوًّا لَّكُمْ) – An enemy to you
Linguistic Root & Etymology
ʿAduww (root: ʿ-D-W (ع-د-و)) means an enemy. Lakum means “to you.” The phrase signifies that something can be a source of enmity or hostility.
Classical Exegesis (Tafsir)
In a verse of profound practical guidance in Surah At-Taghabun (64:14), the believers are warned, “O you who have believed, indeed, among your wives and your children are an enemy to you, so beware of them.” The commentators are careful to explain that this does not mean that all spouses and children are enemies. Rather, “among” them are some who, through their excessive demands or their discouragement, can become an “enemy” to a person’s faith and their journey to God. They can distract a person from their religious duties or from making sacrifices, like charity or migration, for the sake of God. The command is to be “wary” of this potential for spiritual harm.
Thematic Context
This connects to the surah’s theme of the trials of the worldly life. The surah is a call to a sincere and active faith, which requires sacrifice. This verse identifies the most intimate of our worldly attachments—our families—as a potential source of trial (fitnah). The theme is one of a balanced and prioritized love. The love for one’s family is natural and encouraged, but it must never be allowed to take precedence over the love for and the obedience to God.
Modern & Comparative Lens
The tension between familial duties and spiritual or public duties is a timeless human dilemma. This verse is a powerful and realistic acknowledgment of this. It does not condemn the family, but it warns of the potential for even the most beloved of our relationships to become an obstacle to our spiritual growth if we are not careful. This is a profound insight into the complexities of a lived faith.
Practical Reflection & Application
This verse is a call to a balanced and wise love for our families. The practical application is to ensure that our love for our spouse and our children is a means of drawing closer to God, not a means of being distracted from Him. We must be “wary” of the moments when their desires might lead us to compromise our principles. We should strive to be a source of guidance for them, so that our families are a support for our faith, not an “enemy” to it.
2. ʿAdhābun alīm (عَذَابٌ أَلِيمٌ) – A painful punishment
Linguistic Root & Etymology
ʿAdhāb signifies punishment. Alīm (root: A-L-M (أ-ل-م)) is an adjective meaning painful, grievous, or tormenting. The phrase is a common Qur’anic term for a severe and painful chastisement.
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:5), after mentioning the fate of the disbelievers of the past who “tasted the evil consequences of their affair,” the surah adds, “and for them is a painful punishment.” The commentators explain that their worldly punishment was only a foretaste. The full and “painful punishment” awaits them in the Hereafter. It is a punishment that is not just a legal consequence, but is a state of real, grievous, and unending pain.
Thematic Context
This connects to the surah’s central theme of warning against the consequences of disbelief. The surah repeatedly contrasts the fate of the believers (a great reward) with the fate of the disbelievers. The “painful punishment” is the ultimate outcome for those who reject the clear signs and the call of the messengers. Its mention is designed to be a powerful deterrent, to awaken the listener to the serious and painful consequences of their choices.
Modern & Comparative Lens
The concept of a “painful” consequence for moral and spiritual wrongdoing is a cornerstone of many ethical and religious systems. The Qur’an’s use of this term emphasizes the real suffering that results from a life lived in opposition to the truth. It is not just a legal penalty but a state of profound and painful loss, both in this world and, more completely, in the next.
Practical Reflection & Application
Reflecting on the reality of a “painful punishment” is not meant to induce despair but to cultivate a healthy sense of God-consciousness (taqwā). It is a reminder of the seriousness of our choices. The practical application is to flee from the actions and beliefs that lead to such a fate, and to seek refuge in God’s mercy, which is the only shield against His just and painful retribution.
3. Aḥsana ṣuwarakum (أَحْسَنَ صُوَرَكُمْ) – He perfected your forms
Linguistic Root & Etymology
Aḥsana means “He made beautiful” or “He perfected.” Ṣuwarakum is the plural of “your form” or “your shape.”
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:3), as part of the proof of God’s creative power, the verse states, “He created the heavens and earth in truth and formed you and perfected your forms.” The commentators explain that this is a direct and personal sign for every human being. God has not just created us, but He has fashioned us in the “best” and most “perfect” of forms (aḥsan al-taqwīm). This refers to our upright posture, our intricate physical abilities, and the beauty and the harmony of the human form. It is a sign of a masterful and benevolent artist.
Thematic Context
This connects to the surah’s theme of recognizing God’s power and Lordship through the signs in creation. The surah points to the grand scale of the heavens and the earth, and then it directs our gaze to the intimate scale of our own bodies. The theme is that the proof of God is both external and internal. The perfection of “our own form” is an undeniable testament to the wisdom and the artistry of our Creator.
Modern & Comparative Lens
The intricate design and the aesthetic beauty of the human form have been a source of wonder for artists and scientists for millennia. Modern biology has only served to deepen our appreciation for the staggering complexity of the human body. This verse is a powerful call to see this biological marvel not as a product of blind chance, but as the deliberate act of a Creator who has “perfected our forms.” It is a theological statement of the anthropic principle.
Practical Reflection & Application
This verse is a powerful call to gratitude for the gift of our own bodies. The practical application is to reflect on the miracle of our own physical form and to be thankful to God for it. It is also a call to honor this “perfected form” by taking care of our health and by using our bodies for purposes that are pleasing to the One who so beautifully fashioned them. It is a profound cure for feelings of low self-worth and a powerful motivator for a healthy lifestyle.
4. Āminū bi-Allāh wa rasūlihi (فَآمِنُوا بِاللَّهِ وَرَسُولِهِ) – So believe in Allah and His Messenger
Linguistic Root & Etymology
Āminū is a command to believe. Bi-Allāh wa rasūlihi is “in Allah and His Messenger.”
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:8), after refuting the disbelievers’ denial of the resurrection, a direct and positive command is given. “So believe in Allah and His Messenger and the Light which We have sent down.” The commentators explain that this is the practical and necessary conclusion of all the arguments that have preceded it. After the signs have been made clear and the falsehoods have been refuted, the only rational and salvific path is to enter into a state of sincere faith in God, in the final Messenger He has sent, and in the “Light” of the revelation (the Qur’an) that he has brought.
Thematic Context
This connects to the central theme of the surah: a call to faith. The surah is a sustained argument designed to lead the listener to this very command. The theme is one of clarity and decision. The surah has presented the two opposing paths, and this is the direct invitation to choose the path of salvation. The command is a comprehensive one, encompassing the three core fundamentals: the source (Allah), the channel (the Messenger), and the message (the Light).
Modern & Comparative Lens
This is the core creedal statement of Islam. It is a call to a faith that is based on these three pillars. It is a powerful and concise summary of the entire religious project. The call to “believe” is a call to a deep and transformative conviction, not just a superficial assent.
Practical Reflection & Application
This verse is a direct and personal invitation to every human being. The practical application is to respond to this call with a sincere “we hear and we obey.” We should strive to make our belief in God, His Messenger, and His Book a living and active reality in our lives. It is a call to constantly renew our faith and to ensure that it is the firm foundation upon which we build our entire existence.
5. ʿĀlim al-ghaybi wa-l-shahādah (عَالِمُ الْغَيْبِ وَالشَّهَادَةِ) – The Knower of the unseen and the witnessed
Linguistic Root & Etymology
ʿĀlim is the Knower. Al-Ghayb is the unseen, the hidden. Al-Shahādah is the witnessed, the manifest.
Classical Exegesis (Tafsir)
The final verse of Surah At-Taghabun (64:18) concludes with a description of God’s perfect knowledge. “He is the Knower of the unseen and the witnessed, the Almighty, the All-Wise.” The commentators explain that this is the ultimate foundation for all the promises and the warnings in the surah. The final judgment is certain and just because it is based on the knowledge of a God from whom nothing is hidden. He knows our most secret thoughts (the unseen) and our most public actions (the witnessed) with perfect and equal clarity.
Thematic Context
This connects to the theme of God’s absolute and all-encompassing knowledge, which is a recurring theme in the surah. The surah has stated that God knows what is in the heavens and the earth, and what we conceal and what we declare. This final verse is the ultimate, summary statement of this. The theme is that because God’s knowledge is absolute, His judgment will be perfect, His promises are true, and His warnings are to be taken with the utmost seriousness.
Modern & Comparative Lens
The concept of divine omniscience is a cornerstone of monotheistic theology. This Qur’anic phrase is a comprehensive expression of it, covering both the empirical world (shahādah) and the metaphysical or hidden world (ghayb). It presents a universe that is fully intelligible to its Creator, leaving no room for randomness or unobserved realities from His perspective. This provides a foundation for a universe governed by purpose and law.
Practical Reflection & Application
Recognizing that we live our lives before the “Knower of the unseen and the witnessed” is the foundation of murāqabah, or the consciousness that God is always watching. This should inspire us to strive for integrity, ensuring that our private inner state (ghayb) is as pure as our public actions (shahādah). It is a powerful motivation to be sincere and to avoid hypocrisy, knowing that nothing is hidden from our Lord.
6. Al-ʿAzīz al-Ḥakīm (الْعَزِيزُ الْحَكِيمُ) – The Almighty, the All-Wise
Linguistic Root & Etymology
Al-ʿAzīz (root: ʿ-Z-Z (ع-з-з)) means The Almighty, The Invincible. Al-Ḥakīm (root: Ḥ-K-M (х-к-м)) means The All-Wise.
Classical Exegesis (Tafsir)
The final verse of Surah At-Taghabun (64:18) concludes with this pair of divine names. “Knower of the unseen and the witnessed, the Almighty, the All-Wise.” The commentators explain that the surah is sealed with these attributes because they are the ultimate guarantee of its message. God is “Almighty,” so He has the absolute power to bring about the Day of Mutual Loss and Gain that He has promised. And He is “All-Wise,” so His creation, His commands, and His final judgment are all based on perfect wisdom and justice.
Thematic Context
These attributes are foundational to the entire message of the surah. The surah is a call to have faith in a God who is both powerful and wise. His power ensures that His promises will be fulfilled, and His wisdom ensures that His commands and His decrees are perfectly just and good. The surah, which began by stating that all of creation glorifies the “Almighty, the All-Wise,” ends by reaffirming these same perfect attributes.
Modern & Comparative Lens
The pairing of divine Power and Wisdom is a key concept in theology, presenting a holistic vision of God. It stands against concepts of a God who is raw, arbitrary power (a tyrant) or a God who is wise but is powerless to implement that wisdom. The Qur’an insists that God’s might is always exercised in perfect harmony with His wisdom. This is the basis for a universe that is both powerful and purposeful.
Practical Reflection & Application
Reflecting on these names should instill both awe and trust. The might of God (Al-ʿAzīz) should make us humble and confident in His power to bring about the Hereafter. The wisdom of God (Al-Ḥakīm) should make us trust in His plan and His guidance, even when we do not fully understand it. It encourages us to put our faith in a Lord whose every act is a product of perfect power and perfect wisdom.
7. Balāgh al-mubīn (الْبَلَاغُ الْمُبِينُ) – The clear conveyance
Linguistic Root & Etymology
Balāgh is the clear and sufficient delivery of a message. Mubīn is clear.
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:12), after the command to obey God and obey the Messenger, the verse clarifies the Prophet’s role. “But if you turn away, then upon Our Messenger is only the clear conveyance [of the message].” The commentators explain that this is a statement of the limit of the Prophet’s responsibility. His duty is not to force people to believe or to be responsible for their choices. His sole mission is to deliver the message from God in a clear, complete, and unambiguous way. Once this “clear conveyance” has been achieved, his duty is done, and the responsibility shifts entirely to the listener.
Thematic Context
This connects to the theme of free will and personal accountability. The surah is a powerful call and a warning, but this verse makes it clear that the response is a matter of individual choice. The theme is a powerful rejection of any form of religious coercion. The divine method is one of “clear conveyance,” not of compulsion. This is a recurring and foundational principle in the Qur’an.
Modern & Comparative Lens
This principle is the Qur’anic basis for the freedom of conscience. It is a powerful and essential text for a pluralistic and tolerant understanding of Islam. The role of a religious guide is to be a clear “conveyor” of the message, not a warden of people’s souls. This has profound implications for the relationship between the religious state and the individual, and it stands against any form of religious tyranny.
Practical Reflection & Application
This verse is a crucial guide for anyone who is engaged in sharing the message of Islam (daʿwah). Our duty is only to “convey the message clearly.” We should strive to share the teachings of our faith with wisdom, beauty, and clarity. But we must never feel that we are responsible for the choices of others. The practical application is to focus on the quality of our “conveyance,” and to then entrust the results to God, without any sense of frustration or arrogance.
8. Balā wa rabbī (بَلَىٰ وَرَبِّي) – Yes, by my Lord
Linguistic Root & Etymology
Balā is an emphatic “yes.” Wa rabbī is an oath, “and by my Lord.”
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:7), this is the powerful and definitive response that the Prophet is commanded to give to the disbelievers’ claim that they will not be resurrected. “Those who disbelieve have claimed that they will never be resurrected. Say, ‘Yes, by my Lord, you will surely be resurrected…'” The commentators explain that this is the highest form of affirmation. The Prophet is commanded to not just deny their claim, but to swear a solemn oath by his own Lord that the resurrection is an absolute certainty. This is a statement of the most unshakable and definitive conviction.
Thematic Context
This connects to the central theme of the surah: the certainty of the resurrection. The surah is a sustained argument against those who deny it. This verse is the direct and confrontational climax of that argument. The theme is to move the listener from the “claim” (zaʿama) of the disbelievers to the sworn, certain testimony of the Prophet. It is a call to abandon conjecture and to embrace the certainty of the revelation.
Modern & Comparative Lens
The act of swearing a solemn oath is a powerful and cross-cultural form of affirming the truth of a statement. The Prophet’s commanded oath here is a particularly powerful one. He is swearing by the very Lord whose existence and power is the subject of the dispute. It is an act of ultimate and fearless confidence in the truth of his own message.
Practical Reflection & Application
This verse should instill in our own hearts a deep and unshakable certainty in the reality of the resurrection. We should have the same conviction as our Prophet. The practical application is to live our lives based on this certainty. Our belief in the Hereafter should not be a weak or a wavering idea; it should be a firm and foundational conviction that is as certain to us as an oath sworn by our Lord. This is the key to a life of purpose and accountability.
9. Bi-idhni Allāh (بِإِذْنِ اللَّهِ) – By the permission of Allah
Linguistic Root & Etymology
Bi-idhn (root: A-DH-N (أ-ذ-н)) means “with the permission” or “by the leave of.” Allāh is God.
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:11), a fundamental principle of the divine decree is stated. “No disaster strikes except by the permission of Allah.” The commentators explain that this is a statement of God’s absolute sovereignty over all events. Nothing happens in the universe, from the smallest event to the greatest calamity, except that it is by His “permission,” His knowledge, and His will. Things do not happen by random chance or by the independent power of created beings. All events are ultimately under His control.
Thematic Context
This connects to the theme of finding peace and guidance through a correct understanding of God’s sovereignty. The surah is a call to faith, and this verse is a key part of the believer’s creed. The theme is that a true belief in this principle is the key to patience in the face of adversity. The verse immediately continues, “And whoever believes in Allah, He guides his heart.” The belief that a calamity is “by the permission of Allah” is what allows the heart to find guidance and peace in the midst of the storm.
Modern & Comparative Lens
The problem of suffering and the question of predestination are central challenges in all theologies. This verse provides the core Islamic principle for navigating this. It is a call to a form of radical acceptance. The belief that a “disaster” is part of a pre-known divine plan, and is therefore not a random or meaningless event, can be a powerful source of comfort and a framework for finding meaning in suffering.
Practical Reflection & Application
This verse is a powerful tool for cultivating patience and contentment in the face of hardship. The practical application is that when we are struck by a “disaster,” our first response should be to remember this verse. This helps us to accept the event as part of a divine plan, which is the first and most crucial step in responding to it with patience and grace. It is the key to finding guidance and peace in the midst of our trials.
10. Fa-ḥdharūhum (فَاحْذَرُوهُمْ) – So beware of them
Linguistic Root & Etymology
The root is Ḥ-DH-R (х-д-р), which means to be wary or to be cautious. The command fa-ḥdharūhum means “So beware of them!” or “Be on your guard against them!”
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:14), after warning the believers that some of their spouses and children can be an “enemy” to their faith, this command is given. The commentators explain that this is a command to be spiritually vigilant. It does not mean to be harsh or unjust to one’s family. As the next phrase encourages forgiveness, the “wariness” here is a caution of the heart. The believers should be aware of the potential for their love for their family to become a spiritual obstacle, and they should be on their guard against allowing that love to lead them into disobedience to God.
Thematic Context
This connects to the surah’s theme of the trials and the priorities of the life of faith. The surah has encouraged the believers to spend and to strive, and this verse acknowledges that one of the greatest obstacles to this can be our own families. The theme is one of a balanced and principled love. The command to be “wary” is a call to a mindful and conscious approach to our most intimate relationships, ensuring that our ultimate priority remains our relationship with God.
Modern & Comparative Lens
The tension between personal spiritual goals and family obligations is a universal human experience. This verse is a profound and realistic acknowledgment of this. It is a call for a form of “loving detachment,” where one loves and cares for one’s family deeply, but does not allow that love to become a form of idolatry that compromises one’s core principles. It is a very sophisticated psychological and spiritual guidance.
Practical Reflection & Application
This verse is a crucial guide for navigating our family life. The practical application is to love our families for the sake of God. We should be “wary” of the moments when our desire to please them might lead us to displease God. This means being able to say “no” with kindness when they ask for something that is wrong, and to always prioritize our duties to God, even when it is difficult. It is a call to a principled, not a sentimental, love.
11. Fitnah (فِتْنَةٌ) – A trial
Linguistic Root & Etymology
The root is F-T-N (ф-т-н), meaning to test or to purify. A fitnah is a trial, a tribulation, or a test that reveals the purity of one’s faith.
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:15), a definitive statement is made about the nature of our worldly attachments. “Your wealth and your children are but a trial (fitnah).” The commentators explain that our most beloved possessions and our most beloved relationships are not just blessings; they are also the primary “trials” of our faith. They are the arena in which our true priorities are tested. Will we love them more than God? Will we use them in a way that is pleasing to God, or in a way that is displeasing to Him? The way we handle these two great blessings is a decisive test of our sincerity.
Thematic Context
This connects to the surah’s central theme of the nature of the worldly life. The surah has already called the believers to spend their wealth and to be wary of the influence of their children. This verse provides the underlying theological principle. The theme is that the worldly life is a testing ground, and our wealth and our children are two of the primary instruments of that test. The surah is a call to succeed in this great “trial.”
Modern & Comparative Lens
The concept of life’s blessings being a “trial” is a profound spiritual principle that encourages a mindful and responsible approach to prosperity. It is a powerful counter-narrative to the “prosperity gospel,” which might see wealth and family as an unqualified sign of divine favor. The Qur’anic view is more nuanced: they are a great blessing, but they are also a great responsibility and a great test.
Practical Reflection & Application
This verse should fundamentally shape our perspective on our wealth and our children. The practical application is to consciously see them as a “fitnah” from God. This means we should be grateful for them, but we should also be vigilant that they do not become a distraction from our ultimate purpose. We should strive to use our wealth in a way that is pleasing to God and to raise our children to be righteous servants of God. This is how one passes the “trial.”
12. Ghanīyyun Ḥamīd (غَنِيٌّ حَمِيدٌ) – The Self-Sufficient, the Praiseworthy
Linguistic Root & Etymology
Ghanīyy is The Rich or The Self-Sufficient. Ḥamīd is The Praiseworthy.
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:6), after describing how the past nations rejected their messengers and said, “Should a human being guide us?”, the verse states, “So they disbelieved and turned away. And Allah was not in need [of them]. And Allah is Self-Sufficient, Praiseworthy.” The commentators explain that this is a statement of God’s absolute independence. Their disbelief did not harm God in any way, because He is “al-Ghanī“—completely free of all needs. And His praiseworthiness is intrinsic to His being (“al-Ḥamīd“); He is worthy of all praise whether anyone praises Him or not. Their rejection only harmed themselves.
Thematic Context
This connects to the theme of the surah as a call that is for our own benefit. The surah makes it clear that God is not commanding us to believe because He needs our worship. The choice is entirely for our own good. This pair of names is a powerful reminder of this. The theme is one of divine majesty and independence. We are the ones who are in need of Him; He is not in need of us.
Modern & Comparative Lens
The concept of divine “aseity” or self-sufficiency is a central attribute of God in classical theology. The Qur’anic name al-Ghanī is a perfect expression of this. It is a powerful statement against any theology that would portray God as “needing” human worship to be complete. The attribute al-Ḥamīd adds another layer: His perfection is such that He is worthy of praise, even if no one is there to offer it.
Practical Reflection & Application
This verse is a powerful cure for spiritual pride. It should humble us and purify our intentions in worship. The practical application is to worship God not out of a sense of doing Him a favor, but out of a deep and humble recognition of our own desperate need for Him and His intrinsic, self-sufficient praiseworthiness. It is a call to a worship that is based on humility and love, not on arrogance and a sense of transaction.
13. Al-Ḥamd (الْحَمْدُ) – The Praise
Linguistic Root & Etymology
The root is Ḥ-M-D (ح-м-д). Al-Ḥamd is comprehensive praise that is rooted in love, reverence, and gratitude, directed towards a being for their intrinsic qualities of perfection, not just for a specific favor.
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:1), after the opening declaration of universal glorification, the surah states, “To Him belongs all dominion, and to Him belongs all praise (wa-lahu l-ḥamd).” The commentators explain that this is a foundational statement of Tawḥīd. Just as all sovereignty (al-mulk) belongs exclusively to God, all true and ultimate “praise” also belongs exclusively to Him. He is the only one who is worthy of perfect praise because He is the only one who possesses all the attributes of perfection.
Thematic Context
This connects to the surah’s opening theme of establishing the majesty and the perfection of God. The surah begins by grounding the listener in the reality of God’s absolute sovereignty and His absolute praiseworthiness. This is the foundation upon which the entire surah is built. The call to believe and to obey is a call to respond appropriately to the one to whom all “praise” is due.
Modern & Comparative Lens
The concept of praise (doxology) is a central element in the liturgy of all monotheistic religions. This opening verse is one of the most powerful and comprehensive statements of praise in the Qur’an. It is a declaration that the ultimate reality of the universe is a being whose perfection is such that He is deserving of all praise from all of His creation.
Practical Reflection & Application
This verse gives us the words to express our ultimate conclusion of faith. The practical application is to make the phrase “al-ḥamdulillāh” (All praise is for Allah) a constant refrain on our tongues and in our hearts. We should say it in times of ease and in times of hardship, recognizing that all of God’s decrees, whether we understand them or not, stem from a Lordship that is ultimately perfect and worthy of all praise.
14. Al-Ḥaqq (بِالْحَقِّ) – With Truth
Linguistic Root & Etymology
The root is Ḥ-Q-Q (ح-ق-ق), meaning to be true, right, and real. Al-Ḥaqq is that which is real, true, and just.
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:3), the surah declares, “He created the heavens and the earth in truth (bi-l-ḥaqq).” The commentators explain that “with truth” means that the creation is not a game or an accident (laʿib). It is infused with a real purpose, based on perfect wisdom, and governed by just laws. It is a serious and meaningful reality. This stands in direct opposition to the concept of a meaningless, purposeless, or illusory universe.
Thematic Context
This is a foundational theme of the surah. The surah argues that because the universe is created “with truth” and for a purpose, a final judgment where every soul is held accountable is a logical and moral necessity. The purposeful nature of the creation is the primary evidence against the disbelievers’ claim that they will not be resurrected. The truth of the origin of the universe demands a truthful final outcome.
Modern & Comparative Lens
The philosophical debate between a purposeful universe (teleology) and a random, purposeless one is a central question of human thought. This verse is a powerful statement of the teleological worldview. It asserts that the cosmos is grounded in truth, purpose, and justice. This provides a basis for a meaningful human existence, where our lives have significance within a purposeful cosmic order.
Practical Reflection & Application
This verse encourages us to see the world around us as a place that is infused with purpose and truth. This should inspire us to live our own lives with truth and purpose. The practical application is to be people of integrity, to stand for justice, and to reject falsehood, thereby aligning our own small lives with the great “truth” upon which the entire universe was built.
15. Ismaʿū wa aṭīʿū (وَاسْمَعُوا وَأَطِيعُوا) – Listen and obey
Linguistic Root & Etymology
Ismaʿū is a command to listen. Aṭīʿū is a command to obey.
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:16), after the command to be conscious of God as much as one is able, this is the practical manifestation of that consciousness. “So fear Allah as much as you are able, and listen and obey and spend.” The commentators explain that “listening” refers to paying heed to the commands of God and His Messenger, and “obeying” is the act of putting what one has heard into practice. The two are inseparable. True piety is not just in the hearing, but in the hearing and the subsequent acting.
Thematic Context
This connects to the surah’s theme of a living, active, and responsive faith. The surah is not a call to a passive belief, but to an active engagement with the divine command. The pairing of “listening” and “obeying” is a recurring one in the Qur’an and is the defining characteristic of the true believer. This is contrasted with the disbelievers, who “hear” the signs but then turn away in arrogance.
Modern & Comparative Lens
The concept of “active listening” is a key principle in modern communication theory. This verse is a powerful spiritual statement of this. It is not enough to just passively hear the divine message; one must “listen” in a way that leads to a response of “obedience.” It is a call to an engaged and transformative relationship with the scripture, not a superficial one.
Practical Reflection & Application
This verse is a simple and powerful formula for our daily lives. The practical application is to make “listen and obey” our default response to the guidance of the Qur’an and the Sunnah. We should strive to be attentive “listeners” to the divine command, and then we should be quick to “obey” what we have heard to the best of our ability. This is the essence of a life of submission.
16. Istaghnaw (اسْتَغْنَوْا) – They dispensed
Linguistic Root & Etymology
The root is GH-N-Y (г-н-й), which means to be rich or self-sufficient. The verb istaghnā (Form X) means to consider oneself self-sufficient or to act as if one has no need of something.
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:6), this is the description of the arrogant reaction of the past nations to their messengers. “So they disbelieved and turned away. And Allah was not in need [of them] (istaghnā Allāh).” The commentators explain that the disbelievers, in their arrogance, acted as if they were “self-sufficient” and had no need of the guidance of God. The verse then turns this concept back on them with a powerful statement of divine reality. While they *pretended* to be self-sufficient, God *is* truly and absolutely Self-Sufficient (al-Ghanī). Their rejection did not harm Him in the slightest.
Thematic Context
This connects to the theme of the arrogance of the disbelievers and the self-sufficiency of God. The surah consistently critiques the false pride of those who reject the message. This verse reveals the root of their pride: a deluded sense of their own “self-sufficiency.” The theme is a powerful theological statement: human disbelief is an act of foolish arrogance, because we are the needy, and He is the only one who is truly Self-Sufficient.
Modern & Comparative Lens
The ideal of “self-sufficiency” is a powerful one in modern, individualistic cultures. This verse is a profound critique of the illusion of absolute human self-sufficiency. It asserts that from a theological perspective, this is the original and the ultimate delusion. A true understanding of reality begins with the recognition of our own profound and continuous dependence on our Creator for every moment of our existence.
Practical Reflection & Application
This verse is a powerful cure for arrogance. The practical application is to cultivate a deep and constant sense of our own neediness (faqr) before God. We should never feel that we are “self-sufficient” and have no need of His guidance or His mercy. We should be in a constant state of turning to Him, recognizing that we are the poor and He is the only one who is truly Rich. This is the essence of humility and the key to a true relationship with God.
17. Jannātin tajrī min taḥtihā al-anhār (جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ) – Gardens underneath which rivers flow
Linguistic Root & Etymology
Jannāt is the plural of gardens. Tajrī means “they flow.” Min taḥtihā is “from underneath them.” Al-Anhār is the plural of rivers.
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:9), this is the description of the eternal home for the believers who are successful on the Day of Mutual Loss and Gain. “He will admit him into gardens underneath which rivers flow, to abide therein eternally.” The commentators explain that this is the quintessential Qur’anic image of Paradise. It is not a desert, but a lush, verdant, and well-watered “garden.” The image of rivers flowing “underneath” the gardens and their palaces is a symbol of life, purity, and effortless, continuous refreshment.
Thematic Context
This is the ultimate reward that is the theme of the surah’s promise. The surah has warned of the great “loss” of the disbelievers, and this verse provides the direct counterpart: the great “gain” of the believers. The theme is that the sacrifices of this life are an investment in this eternal abode of peace and beauty. It is the ultimate success that belongs to those who believed and did righteous deeds.
Modern & Comparative Lens
The image of Paradise as a beautiful, river-filled garden is a powerful and universal archetype of an idyllic existence. It speaks to a deep human longing for a return to a primordial state of harmony with nature. The Qur’an uses this familiar and deeply appealing image to make the abstract concept of the Hereafter tangible and desirable.
Practical Reflection & Application
This verse should be a source of immense hope and motivation for us. This beautiful garden is the home that we are striving for. The practical application is to live a life that makes us worthy of being an inhabitant of these gardens. We should strive to be people of sincere faith and righteous action, with the joyful hope that our final destination will be these “gardens underneath which rivers flow.”
18. Kāfirun (كَافِرٌ) – A disbeliever
Linguistic Root & Etymology
The root is K-F-R (к-ф-р), meaning to cover or to conceal. A kāfir is one who “covers up” the truth or is ungrateful for a blessing.
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:2), a fundamental division of humanity is stated. “It is He who created you, and among you is a disbeliever (kāfirun), and among you is a believer.” The commentators explain that this is a statement of the reality of human free will. God creates all of humanity upon a natural disposition of faith (the fiṭrah), but then, through their own choices, some choose to “cover up” this truth and become a “disbeliever,” while others choose to affirm it and become a “believer.” The division is a result of human choice, not a predetermined fate.
Thematic Context
This connects to the central theme of the surah: the two opposing paths and their consequences. The surah is a detailed exposition of the worldview, the actions, and the final destiny of the “disbeliever” versus the “believer.” This verse is the foundational statement of this fundamental human divide. The surah is a call to choose to be in the second category, not the first.
Modern & Comparative Lens
The concept of humanity being divided into “believers” and “disbelievers” is a central feature of the Abrahamic traditions. The Qur’anic term “kāfir” is a precise one. It is not just an intellectual “unbeliever,” but one who actively “covers” or “rejects” a truth that has been made clear to them. It is a term of willful denial, not of innocent ignorance.
Practical Reflection & Application
This verse is a call to a conscious and deliberate choice. We must choose to be a “believer,” not a “disbeliever.” The practical application is to nurture our faith and to protect it from the doubts and the desires that can “cover it up.” It is a call to a life of gratitude, not ingratitude, and a life of affirmation of the truth, not a life of its denial.
19. Khalaqakum (خَلَقَكُمْ) – He created you
Linguistic Root & Etymology
The root is KH-L-Q (х-л-қ), meaning to create. The verb khalaqakum means “He created you.”
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:2-3), the surah grounds its entire discourse in this fundamental reality. “It is He who created you… He created the heavens and the earth in truth and formed you and perfected your forms.” The commentators explain that the fact of our own “creation” is the most undeniable and the most personal of all proofs for the existence and the power of God. The surah is calling upon the deniers to simply reflect on their own existence as the primary evidence against their own disbelief.
Thematic Context
This is the foundational argument of the surah. The theme of God as the sole creator is the basis for His right to be the sole being who is worshipped, and it is the basis for His power to resurrect. The surah argues from creation to eschatology. The One who “created you” the first time is surely the one who can bring you back a second time. The entire theological framework of the surah is built upon this simple, powerful fact.
Modern & Comparative Lens
The argument from creation (the cosmological argument) is a classic argument for the existence of God in philosophy and theology. The Qur’an’s use of this argument is notable for its direct and personal nature. It does not just say, “He created the universe,” but “He created *you*.” This is a call to an existential reflection, not just an abstract, philosophical one.
Practical Reflection & Application
This verse is a powerful tool for strengthening our own faith. The practical application is to engage in the worship of reflection (tafakkur) on our own creation. We should think about the intricate and miraculous process that brought us into being. This reflection is a direct path to awe, gratitude, and a firm and rational conviction in the power of the One who “created us.”
20. Khayran li-anfusikum (خَيْرًا لِّأَنفُسِكُمْ) – Good for your own selves
Linguistic Root & Etymology
Khayran is “good.” Li-anfusikum is “for your own selves.”
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:16), after the command to spend in charity, this is the divine explanation of the true nature of the act. “And spend; it is good for your own selves.” The commentators explain that this is a profound re-framing of the act of giving. We often think that when we give charity, we are doing good for the other person and it is a loss for us. This verse corrects this. The ultimate and greatest “good” of the act of charity is not for the recipient, but for the giver. It is “good for our own souls” because it purifies us from stinginess, it earns us an immense reward from God, and it is the ultimate investment in our own eternal future.
Thematic Context
This connects to the surah’s theme of the true and profitable “trade” with God. The surah is a call to a wise and forward-thinking approach to our lives. This verse is a key part of that call. The theme is one of a divinely-guided “spiritual self-interest.” God is encouraging us to give, not for His sake (as He is self-sufficient), but for our own ultimate and eternal good.
Modern & Comparative Lens
The psychological benefits of altruism and generosity are a major finding of modern positive psychology. People who are generous are often happier, healthier, and have a greater sense of purpose. This verse is a profound and ancient statement of this very principle. It asserts that the act of giving is not a loss, but is, in fact, the greatest “good” we can do for our own selves.
Practical Reflection & Application
This verse should completely transform our attitude towards charity. We should not see it as a burden or a loss. The practical application is to be eager and joyful in our giving, with the full and certain confidence that we are not just helping others, but are doing the very best thing “for our own selves.” This mindset transforms the act of giving from a difficult sacrifice into a joyful act of self-care and spiritual investment.
21. Al-Malik (الْمَلِك) – The King
Linguistic Root & Etymology
The root is M-L-K (м-л-к). Al-Malik is The King or The Sovereign.
Classical Exegesis (Tafsir)
In the opening verse of Surah Al-Jumu’ah (62:1), this is the first of the four magnificent names of God. “Whatever is in the heavens and whatever is on the earth glorifies Allah, the King…” The commentators explain that “The King” is the one who has absolute and perfect sovereignty, dominion, and authority over all things. His command is unopposed, and His decree is irresistible. The entire universe is His kingdom, and all of its inhabitants are His subjects.
Thematic Context
This connects to the theme of God’s absolute sovereignty, which is the foundation of the entire surah. The surah is a call to obey the “King.” The mission of the Prophet is a mission from this King. The Friday prayer is an act of communal allegiance to this King. The critique of those who follow their own desires is a critique of those who have rebelled against the authority of this King. The entire surah is a discourse on the implications of living in the kingdom of the one true King.
Modern & Comparative Lens
The concept of God as the “King of the Universe” is a central archetype in the Abrahamic traditions. The Qur’an’s use of this title is a powerful statement of divine sovereignty. It provides a theological basis for a political and social order that is grounded in the ultimate authority of God. It is a rejection of all forms of human tyranny and a call to a life of submission to the one, just, and perfect King.
Practical Reflection & Application
This name of God is a call to recognize our true station. We are the subjects of the ultimate “King.” The practical application is to live our lives as loyal and obedient subjects of this King. We should strive to obey His laws (the Sharīʿah), to honor Him in our hearts and on our tongues, and to be good citizens of His kingdom by being a source of justice and compassion on His earth. This is the essence of our servitude to “The King.”
22. Muṣībah (مُصِيبَة) – A disaster
Linguistic Root & Etymology
The root is Ṣ-W-B (ص-у-б), which means to hit a target. A muṣībah is a calamity, an affliction, or a misfortune—something that “strikes” a person.
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:11), a fundamental principle of the divine decree is stated. “No disaster (muṣībah) strikes except by the permission of Allah.” The commentators explain that this is a statement of God’s absolute sovereignty over all events. Nothing happens in the universe, from the smallest event to the greatest calamity, except that it is by His “permission,” His knowledge, and His will. Things do not happen by random chance or by the independent power of created beings. All events are ultimately under His control.
Thematic Context
This connects to the theme of finding peace and guidance through a correct understanding of God’s sovereignty. The surah is a call to faith, and this verse is a key part of the believer’s creed. The theme is that a true belief in this principle is the key to patience in the face of adversity. The verse immediately continues, “And whoever believes in Allah, He guides his heart.” The belief that a calamity is “by the permission of Allah” is what allows the heart to find guidance and peace in the midst of the storm.
Modern & Comparative Lens
The problem of suffering and the question of predestination are central challenges in all theologies. This verse provides the core Islamic principle for navigating this. It is a call to a form of radical acceptance. The belief that a “disaster” is part of a pre-known divine plan, and is therefore not a random or meaningless event, can be a powerful source of comfort and a framework for finding meaning in suffering.
Practical Reflection & Application
This verse is a powerful tool for cultivating patience and contentment in the face of hardship. The practical application is that when we are struck by a “disaster,” our first response should be to remember this verse. This helps us to accept the event as part of a divine plan, which is the first and most crucial step in responding to it with patience and grace. It is the key to finding guidance and peace in our trials.
23. Mufliḥūn (الْمُفْلِحُون) – The successful ones
Linguistic Root & Etymology
The root is F-L-Ḥ (ф-л-х), which originally means to split or to cultivate the land. From this comes the meaning of success, as a farmer who cultivates the land achieves success. A mufliḥ is one who is successful.
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:16), this is the title given to those who overcome the disease of miserliness. “And whoever is protected from the stinginess of his soul – it is those who are the successful.” The commentators explain that this is a universal and profound definition of true success. The surah identifies the primary internal obstacle to goodness—the stinginess of the soul (shuḥḥa nafsihi)—and declares that the one who wins this inner battle is the one who has achieved ultimate success (falāḥ).
Thematic Context
This connects to the surah’s central theme of the call to spend in the way of God. The surah has presented this as a “goodly loan” to God. This verse provides the ultimate motivation. The theme is that true “success” is not in hoarding wealth, but in purifying the soul from the love of wealth through the act of giving. This inner victory is the foundation for the ultimate victory of the Hereafter.
Modern & Comparative Lens
This verse is a profound statement of psychological and spiritual wisdom. Modern psychology recognizes that selfishness and an unhealthy attachment to material things are major obstacles to human happiness and flourishing. The Qur’an diagnoses this problem with the precise term “stinginess of the soul” and presents its cure—generosity—as the direct path to true “success” (falāḥ). It is a timeless formula for human well-being.
Practical Reflection & Application
This verse gives us a clear and practical goal for our own character development. Our life’s struggle should be to be “protected from the stinginess of our own souls.” The practical application is to train ourselves in the virtue of generosity. We should practice giving from what we love, preferring the needs of others over our own, and freeing our hearts from the shackles of miserliness. This is the path to becoming one of the truly “successful.”
24. Al-Mulku (الْمُلْكُ) – The Dominion
Linguistic Root & Etymology
The root is M-L-K (м-л-к), meaning to own or to rule. Al-Mulk is the dominion, the sovereignty, or the kingdom.
Classical Exegesis (Tafsir)
In the opening verse of Surah At-Taghabun (64:1), a foundational statement of Tawḥīd is made. “To Him belongs all dominion (lahu l-mulk), and to Him belongs all praise.” The commentators explain that this establishes God’s absolute and exclusive sovereignty over all of existence. All “dominion” and all ownership, both in the heavens and on the earth, belongs to Him alone. Any “dominion” that a human being may have is temporary, partial, and delegated. True and ultimate sovereignty is His alone.
Thematic Context
This is the opening theme of the surah and the foundation for all that follows. The surah is a call to obey the one true King. The fact that all “dominion” belongs to Him is the ultimate reason why He is the only one who has the right to be worshipped and the only one whose commands must be obeyed. This is the theological basis for the entire message of the surah.
Modern & Comparative Lens
The concept of “divine sovereignty” is a central tenet of the Abrahamic faiths. This verse is a powerful and concise Qur’anic expression of this. It is a theological and political statement that challenges any human claim to absolute sovereignty, whether that claim is made by a king, a state, or the individual self. It asserts that the ultimate “dominion” belongs only to God.
Practical Reflection & Application
This verse is a profound reminder of our true station. We are the subjects in the kingdom of God. The practical application is to live our lives as loyal and obedient subjects of the one true King. We should strive to obey His laws, to be grateful for the small “dominion” He has delegated to us (our families, our wealth, our abilities), and to use it in a way that is pleasing to the one to whom all “dominion” truly belongs.
25. Muʾminun (مُؤْمِنٌ) – A believer
Linguistic Root & Etymology
The root is A-M-N (أ-м-н), which means safety and security. A muʾmin is a believer, one who has entered into a state of faith that brings spiritual “safety” to the heart.
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:2), the surah states the fundamental division of humanity: “…and among you is a disbeliever, and among you is a believer (muʾminun).” The commentators explain that a “believer” is one who has made the conscious and free choice to affirm the truth of God’s oneness and His revelation. The surah then goes on to detail the characteristics and the ultimate, blessed fate of the one who chooses to be a “believer.”
Thematic Context
The “believer” is the hero of the surah. The entire surah is a call to become a true “believer.” The theme is the contrast between the worldview and the destiny of the believer versus the disbeliever. The believer is the one who sees the signs of God, who heeds the warnings, who trusts in the divine decree, who is generous, and who will achieve the “great success” in the Hereafter.
Modern & Comparative Lens
The concept of the “believer” is the central identity in any faith tradition. The Qur’anic term “muʾmin” is a rich and profound one. It is not just one who “believes” in an intellectual sense, but one who has “entered into a state of security” with God. It is a relational term, signifying a person who has a living and trusting relationship with their Creator.
Practical Reflection & Application
This verse is a call to a conscious and deliberate choice. We must choose to be a “believer.” The practical application is to strive to embody all the beautiful qualities of the “believer” that are described in this surah and throughout the Qur’an. It is a call to a life of gratitude, piety, justice, and a firm and certain faith that brings peace to the heart and righteousness to the limbs.
26. Muṣībah (مُصِيبَة) – A disaster
Linguistic Root & Etymology
The root is Ṣ-W-B (ص-у-б), which means to hit a target. A muṣībah is a calamity, an affliction, or a misfortune—something that “strikes” a person.
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:11), a fundamental principle of the divine decree is stated. “No disaster (muṣībah) strikes except by the permission of Allah.” The commentators explain that this is a statement of God’s absolute sovereignty over all events. Nothing happens in the universe, from the smallest event to the greatest calamity, except that it is by His “permission,” His knowledge, and His will. Things do not happen by random chance or by the independent power of created beings. All events are ultimately under His control.
Thematic Context
This connects to the theme of finding peace and guidance through a correct understanding of God’s sovereignty. The surah is a call to faith, and this verse is a key part of the believer’s creed. The theme is that a true belief in this principle is the key to patience in the face of adversity. The verse immediately continues, “And whoever believes in Allah, He guides his heart.” The belief that a calamity is “by the permission of Allah” is what allows the heart to find guidance and peace in the midst of the storm.
Modern & Comparative Lens
The problem of suffering and the question of predestination are central challenges in all theologies. This verse provides the core Islamic principle for navigating this. It is a call to a form of radical acceptance. The belief that a “disaster” is part of a pre-known divine plan, and is therefore not a random or meaningless event, can be a powerful source of comfort and a framework for finding meaning in suffering.
Practical Reflection & Application
This verse is a powerful tool for cultivating patience and contentment in the face of hardship. The practical application is that when we are struck by a “disaster,” our first response should be to remember this verse. This helps us to accept the event as part of a divine plan, which is the first and most crucial step in responding to it with patience and grace. It is the key to finding guidance and peace in our trials.
27. Nūr alladhī anzalnā (النُّورِ الَّذِي أَنزَلْنَا) – The Light which We have sent down
Linguistic Root & Etymology
Al-Nūr is the Light. Alladhī anzalnā means “which We have sent down.”
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:8), after the command to believe in God and His Messenger, the command is given to “believe in the Light which We have sent down.” The commentators are in unanimous agreement that this “Light” is the Qur’an. The Qur’an is described as a “light” because it illuminates the path of guidance, it dispels the darkness of ignorance and disbelief, and it brings light to the hearts of the believers. It is the ultimate source of spiritual and intellectual enlightenment.
Thematic Context
This connects to the surah’s theme of the importance and the nature of the divine revelation. The surah is a call to follow this “Light.” The theme is that in the darkness of the worldly life and the confusion of human ideologies, the Qur’an is the one true and reliable source of “light” that can guide a person safely to their final destination. To reject this light is to choose to wander in darkness.
Modern & Comparative Lens
The metaphor of “light” for truth, knowledge, and divine revelation is a universal archetype, found in countless philosophical and religious traditions. The Qur’an’s description of itself as a “Light” is a powerful and central part of its self-identity. It is not just a book of laws; it is a source of enlightenment, a means of “seeing” reality as it truly is. One of God’s own names is “an-Nūr” (The Light).
Practical Reflection & Application
This verse encourages us to see the Qur’an as our personal source of “light” in our lives. The practical application is to turn to the Qur’an whenever we are in a state of darkness—whether it is the darkness of confusion, the darkness of sadness, or the darkness of sin. We should read it with the intention of seeking its “light,” with the confidence that it is the divine lamp that can illuminate any darkness we may face.
28. Qarḍan ḥasanan (قَرْضًا حَسَنًا) – A goodly loan
Linguistic Root & Etymology
Qarḍ is a loan. Ḥasanan means good, beautiful, or excellent.
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:17), the surah makes a beautiful and appealing offer to the believers. “If you loan Allah a goodly loan, He will multiply it for you and will forgive you.” The commentators explain that charity given for the sake of God is described as a “loan to God” to highlight two things. First, its repayment is absolutely guaranteed. Second, the repayment will be far greater than the original amount; God will “multiply it” and add the great gift of forgiveness. A “goodly” loan is one that is given from lawful wealth and with a pure and sincere intention.
Thematic Context
This is a central theme of the surah. The surah is a powerful and repeated call to spend in the way of God and to purify oneself from stinginess. This metaphor is the primary tool of motivation. The theme is to re-frame the act of charity. It is not a loss. It is the most secure and the most profitable “investment” one can possibly make. It is a loan to the richest and most generous of all beings, who repays with both material and spiritual profit.
Modern & Comparative Lens
The metaphor of giving to God as a “loan” is a beautiful and profound one. It creates a sense of an intimate and reciprocal relationship between the giver and God. It is a powerful contrast to a purely legalistic view of charity as a “tax.” The idea of a “goodly loan” also has a strong ethical dimension, emphasizing the importance of both the quality of the wealth being given and the quality of the intention with which it is given.
Practical Reflection & Application
This verse should completely transform our attitude towards giving charity. We should not see it as a loss, but as a “goodly loan” that we are making to our own future. The practical application is to be eager and joyful in our giving. We should seek out opportunities to “lend” to God by helping the poor, supporting Islamic causes, and contributing to the well-being of our communities, with the full and certain confidence that our loan will be repaid in the most magnificent and multiplied of ways.
29. Ṣawwarakum (صَوَّرَكُمْ) – He formed you
Linguistic Root & Etymology
The root is Ṣ-W-R (ص-у-р), which means to form, to shape, or to fashion something. The verb ṣawwarakum means “He formed you” or “He gave you your form.”
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:3), this is part of the description of God’s creative power. “…and He formed you and perfected your forms.” The commentators explain that this refers to the act of God giving the human being its unique and specific shape and form. It is a statement of His power as the ultimate artist and fashioner (al-Muṣawwir). The verse immediately adds that He did not just give us a form, but He “perfected” that form, making it the most beautiful and the most functional of all creation.
Thematic Context
This connects to the surah’s theme of the signs of God in the creation as a proof of His Lordship. The surah is a call to reflection. The act of God “forming” us is a profound and personal sign that every human being carries with them. The theme is that the perfect and beautiful “form” of the human being is an undeniable testament to the wisdom and the artistry of the Creator.
Modern & Comparative Lens
The concept of the “form” of a living being is a central one in biology. The intricate process by which a single cell develops into the complex and specific “form” of a human being is a scientific marvel. This verse is a powerful call to see this process of “forming” not as a blind, random process, but as the deliberate and masterful act of a divine artist.
Practical Reflection & Application
This verse is a call to be grateful for the “form” that God has given us. The practical application is to reflect on the miracle of our own bodies and to be content with the form that God has chosen for us. It is also a call to honor this beautiful form by using it for good and by taking care of our physical health as a trust from the One who so perfectly “formed” us.
30. Shakūrun Ḥalīm (شَكُورٌ حَلِيمٌ) – The Appreciative, the Forbearing
Linguistic Root & Etymology
Shakūr is The Appreciative, the one who rewards abundantly for a small deed. Ḥalīm is The Forbearing, the one who is not quick to punish.
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:17), after encouraging the believers to lend a “goodly loan” to God, the verse concludes with these two beautiful names. “And Allah is Appreciative and Forbearing.” The commentators explain the perfect suitability of these names here. God is “Shakūr,” so He will “appreciate” and multiply the small loan that we give to Him. And He is “Ḥalīm,” so He is forbearing and patient with our shortcomings and our sins, and He gives us time to repent and to make this loan. The two names together are a profound encouragement to give generously and to never despair.
Thematic Context
This connects to the theme of God’s merciful and generous nature. The surah is a call to a great transaction, and these names describe the nature of the being with whom we are transacting. The theme is one of profound hope. We are dealing with a Lord who is not a harsh and exacting accountant, but is an “Appreciative” and “Forbearing” one, who is eager to reward and is patient with our faults.
Modern & Comparative Lens
The concept of God as “Appreciative” is a beautiful and intimate one. It portrays the divine nature not as aloof and demanding, but as engaged and responsive. The attribute of “Forbearing” (al-Ḥalīm) is also profound, signifying a divine patience and clemency that stands in stark contrast to the rashness and the quick temper of human beings. Together, they paint a picture of a God who is supremely gentle and generous.
Practical Reflection & Application
These names of God should be a powerful motivation for us to be generous. The practical application is to give in charity with the full confidence that we are giving to a Lord who is “Appreciative” and will multiply our gift beyond measure. We should also be inspired to be “appreciative” and “forbearing” in our own dealings with others, reflecting in our small way the beautiful character of our Lord.
31. Shuḥḥa nafsihi (شُحَّ نَفْسِهِ) – The stinginess of his soul
Linguistic Root & Etymology
Shuḥḥ is an intense and ingrained form of stinginess or miserliness. Nafsihi is “his soul.”
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:16), a universal principle for success is stated. “And whoever is protected from the stinginess of his soul – it is those who are the successful.” The commentators explain that the surah has just commanded the believers to “spend,” and this verse reveals the primary internal obstacle to that spending. The “stinginess of the soul” is a deep-seated spiritual disease, a combination of greed and fear, that prevents a person from being generous. The verse declares that to be “protected” from this disease is the very definition of true success (falāḥ).
Thematic Context
This connects to the surah’s theme of the practical requirements of faith. The surah is a call to spend in the way of God, and this verse identifies the inner battle that must be won to fulfill that call. The theme is that the struggle for righteousness is not just an external one, but is primarily an internal one. The greatest battle is the battle against the “stinginess of one’s own soul.” The one who wins this inner battle is the one who is truly “successful.”
Modern & Comparative Lens
This verse is a profound statement of psychological and spiritual wisdom. Modern psychology recognizes that selfishness and an unhealthy attachment to material things are major obstacles to human happiness and flourishing. The Qur’an diagnoses this problem with the precise term “stinginess of the soul” and presents its cure—generosity—as the direct path to true “success” (falāḥ). It is a timeless formula for human well-being.
Practical Reflection & Application
This verse gives us a clear and specific spiritual disease to work on. The practical application is to be vigilant against the whispers of “stinginess” in our own souls and to actively fight it through the practice of charity (ṣadaqah). Every time we give from what we love, we are striking a blow against the “shuḥḥ” of our own souls. We should constantly pray to God to “protect us from the stinginess of our souls,” as this is the key to becoming one of the truly “successful.”
32. Taʿfū, taṣfaḥū, wa taghfirū (تَعْفُوا وَتَصْفَحُوا وَتَغْفِرُوا) – You pardon, you overlook, and you forgive
Linguistic Root & Etymology
This is a series of three closely related verbs for forgiveness. Taʿfū is to pardon or efface. Taṣfaḥū is to turn the page or overlook. Taghfirū is to forgive and cover a fault.
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:14), after warning the believers that some of their family members can be an “enemy” to them, this is the recommended response. “But if you pardon and overlook and forgive – then indeed, Allah is Oft-Forgiving, Most Merciful.” The commentators explain that the surah provides a balanced approach. While we must be “wary” of the spiritual harm from our families, the higher and better path, if possible, is not one of conflict, but one of forgiveness. The use of three different words for forgiveness emphasizes the comprehensiveness and the great virtue of this act.
Thematic Context
This connects to the theme of the high moral character of the believer. The surah is a guide to navigating the complexities of the worldly life. This verse provides a powerful tool for dealing with the most intimate of all trials: the trials that come from within one’s own family. The theme is that while justice is a right, mercy and forgiveness are the path of excellence (iḥsān). The final mention of God’s own names of forgiveness is a powerful motivation: we should forgive, because our Lord is the Oft-Forgiving.
Modern & Comparative Lens
The call to forgive, especially within the family, is a central teaching in many ethical and religious systems. The Qur’an’s use of three distinct verbs for this act is a beautiful example of its rhetorical power and its psychological depth. It is a call to a complete and multi-faceted form of forgiveness: to “pardon” the offense, to “turn the page” and not hold a grudge, and to “cover” the fault from others.
Practical Reflection & Application
This verse is a direct and practical guide for our family lives. We will all be hurt by our loved ones at times. The practical application is to strive for the high station of forgiveness described in this verse. It is a call to be generous in our mercy, to overlook the faults of our spouses and our children, and to be quick to forgive. This is not a sign of weakness, but a sign of great spiritual strength and the surest path to a peaceful home and the forgiveness of our Lord.
33. At-Taghābun (التَّغَابُن) – The Mutual Dispossession
Linguistic Root & Etymology
The root is GH-B-N (г-б-н), which means to cheat in a transaction or to suffer a loss. The form taghābun is a reciprocal noun, signifying a mutual loss and gain, or a mutual cheating and dispossession.
Classical Exegesis (Tafsir)
This is the unique name that Surah At-Taghabun (64:9) gives to the Day of Judgment. “The Day He will assemble you for the Day of Assembly – that is the Day of Mutual Dispossession.” The commentators explain the profound meaning of this name. It is the day when the ultimate “winners” and “losers” of the great transaction of life will be revealed. The people of Paradise will “dispossess” the people of Hell of the places that would have been theirs in Paradise had they believed. And the people of Hell will see the believers inheriting the blessings they themselves have lost. It is a day of the ultimate and most poignant sense of profit and loss, where the true value of all things becomes clear.
Thematic Context
This is the central eschatological theme of the surah. The surah has framed the life of faith as a “profitable loan” to God. This verse names the day when the final accounts of that transaction will be settled. The theme is a powerful and urgent call to be on the winning side of this “mutual dispossession.” It is a day of profound and eternal regret for the losers, and profound and eternal joy for the winners.
Modern & Comparative Lens
The concept of “The Great Dispossession” is a unique and powerful eschatological image. It frames the Day of Judgment in the language of a great and final market correction, where all the false valuations of the worldly life are revealed, and the true assets are finally tallied. It is a powerful metaphor for the ultimate opportunity cost. The “loss” of the disbeliever is not just their punishment, but the beautiful reward that they could have had and have now forfeited to another.
Practical Reflection & Application
This verse should be a profound and constant motivator for us. We must strive to be among the winners, not the losers, on the “Day of Mutual Dispossession.” The practical application is to live our lives with the mindset of a wise and prudent investor. We should invest our time, our wealth, and our efforts in the deeds that will yield a magnificent profit on that Day, and we must avoid the “bad investments” of sin and disbelief that will lead to the ultimate and most painful of all losses.
34. Al-Tawakkul (التَّوَكُّل) – The Reliance
Linguistic Root & Etymology
The root is W-K-L (у-к-л), which means to entrust or to delegate an affair to another. Tawakkul is the verbal noun, signifying the act of placing one’s complete trust and reliance on God.
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:13), after the declaration of God’s oneness, the verse concludes, “And upon Allah let the believers rely.” The commentators explain that this is the logical and necessary consequence of true monotheism (Tawḥīd). If one truly believes that God is the one and only Creator, Provider, and Controller of all affairs, then the only rational course of action is to place one’s complete trust and “reliance” on Him alone. Tawakkul is the practical manifestation of Tawḥīd in the heart.
Thematic Context
This connects to the surah’s theme of finding security in God, not in the fleeting things of this world. The surah has warned against being deluded by wealth and children. This verse provides the positive alternative. True security is not in our possessions; it is in our “reliance” on the Possessor of all things. The theme is that the heart of the believer should be a heart that is characterized by this deep and abiding trust.
Modern & Comparative Lens
The concept of “trust” or “faith” in a higher power is a key element of the religious experience. The Islamic concept of tawakkul is an active one. It is not passive resignation. The famous prophetic saying, “Trust in God, but tie your camel,” perfectly encapsulates this. It is a trust that is combined with diligent effort. In psychology, this balance could be compared to a healthy locus of control, where one takes responsibility for one’s actions while accepting with peace the things that are beyond one’s control.
Practical Reflection & Application
Tawakkul is one of the most powerful spiritual tools for achieving inner peace. It frees the heart from anxiety about the future and regret about the past. The practical application is to do our best in any situation, and then to consciously and peacefully entrust the results to God, accepting His decree with contentment, knowing that His plan for us is always rooted in wisdom and mercy.
35. Yusabbiḥu lillāhi (يُسَبِّحُ لِلَّهِ) – Glorifies Allah
Linguistic Root & Etymology
Yusabbiḥu (root: S-B-Ḥ (с-б-х)) means to glorify or to exalt. The root has the sense of swimming or gliding, implying that one is declaring that God is “swimming” in a sphere far above any imperfection. Lillāhi means “for Allah.”
Classical Exegesis (Tafsir)
Surah At-Taghabun opens with this powerful and all-encompassing declaration (64:1). “Whatever is in the heavens and whatever is on the earth glorifies Allah.” The commentators explain that this is a statement of a universal and continuous reality. Every single atom of creation, from the greatest galaxy to the smallest insect, is in a constant state of “glorifying” its Creator. This “glorification” is its perfect submission to the laws of its creator and its silent testimony to His perfection. It is a universal chorus of praise.
Thematic Context
This is the opening theme of the surah. It establishes the cosmic context for the human drama that is to follow. The theme is that the entire universe is already in a state of perfect submission and worship. The human being who refuses to glorify God is therefore a profound anomaly, a discordant note in the universal symphony of praise. The surah is a call for the human being to join the rest of creation in this natural and fitting act of glorification.
Modern & Comparative Lens
The concept of all of nature being in a state of “praise” or “worship” is a powerful, sacramental view of the universe. It is a rejection of a purely materialistic worldview that sees nature as a dead and random machine. This verse encourages a view where the laws of physics, the orbits of the planets, and the processes of biology are all a form of the “speech” of the creation, its way of expressing its submission to its creator.
Practical Reflection & Application
This verse should fundamentally change the way we see the world around us. We are living in the midst of a creation that is constantly glorifying its Lord. The practical application is to join this cosmic chorus. When we see a beautiful sunrise, when we hear the birds sing, when we reflect on the order of the cosmos, our response should be to say, “Subḥānallāh” (Glory be to Allah), and to add our own conscious, human voice to the perpetual praise of the universe.
36. Yūqa shuḥḥa nafsihi (يُوقَ شُحَّ نَفْسِهِ) – He is protected from the stinginess of his soul
Linguistic Root & Etymology
Yūqa is a passive verb meaning “he is protected.” Shuḥḥa nafsihi means “the stinginess of his soul.”
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:16), this is the second part of the great universal principle for success. “And whoever is protected from the stinginess of his soul – it is those who are the successful.” The commentators explain that the surah has just commanded the believers to “spend,” and this verse reveals that the ability to do so is a form of divine protection. The “stinginess of the soul” (shuḥḥ) is a powerful and ingrained disease. To be “protected” from it is a great gift from God, and it is the key to true success (falāḥ), because it is the quality that allows a person to make the “goodly loan” to God that will secure their eternal future.
Thematic Context
This connects to the surah’s theme of the inner battle that is at the heart of faith. The surah is a call to spend and to prioritize the Hereafter, and this verse identifies the primary internal enemy in this battle: our own soul’s greed. The theme is that true success is not an external achievement, but an internal victory. The one who wins the battle against their own stinginess is the one who is truly “successful.”
Modern & Comparative Lens
This verse is a profound statement of psychological and spiritual wisdom. Modern psychology recognizes that selfishness and an unhealthy attachment to material things are major obstacles to human happiness and flourishing. The Qur’an diagnoses this problem with the precise term “stinginess of the soul” and presents being “protected” from it as the key to a flourishing life. It is a timeless formula for human well-being.
Practical Reflection & Application
This verse gives us a clear and specific spiritual disease to work on and a clear goal to pray for. The practical application is to actively fight against the “stinginess” in our own souls by practicing regular and generous charity. We should force ourselves to give from what we love. At the same time, we should constantly pray to God to “protect us from the stinginess of our souls,” recognizing that our own efforts are not enough without His divine aid.
37. Zaʿama alladhīna kafarū (زَعَمَ الَّذِينَ كَفَرُوا) – Those who disbelieved have claimed
Linguistic Root & Etymology
Zaʿama (root: Z-ʿ-M (з-ъ-м)) means to claim, to allege, or to assert, often with a connotation that the claim is baseless or untrue. Alladhīna kafarū are “those who disbelieved.”
Classical Exegesis (Tafsir)
In Surah At-Taghabun (64:7), this word is used to describe the disbelievers’ position on the resurrection. “Those who disbelieved have claimed that they will never be resurrected.” The commentators highlight the choice of the word “claimed.” The surah does not say “they believe” or “they think.” It uses a word that frames their position as a mere “claim,” a baseless and unproven allegation. This immediately undermines their position and contrasts it with the certainty of the divine message.
Thematic Context
This connects to the surah’s central theme of knowledge versus conjecture. The surah presents the reality of the Hereafter as a certainty based on the signs of God. The disbelief of the deniers is presented as being based on nothing more than this empty “claim.” The theme is a powerful critique of the intellectual foundation of disbelief. The surah is a call to move from the flimsy ground of “claims” to the solid rock of revealed truth.
Modern & Comparative Lens
The framing of a belief as a “claim” is a key part of modern critical thinking. It is a demand for evidence. This verse uses this same technique. By calling their disbelief a “claim,” the surah is implicitly asking, “What is your evidence? On what basis do you make this extraordinary claim?” The verse that follows is a direct refutation, based on the ultimate evidence: a divine oath.
Practical Reflection & Application
This verse encourages us to be critical thinkers about the “claims” that we hear in the world around us, especially the great claims of materialism and atheism. We should not be intimidated by them. The practical application is to recognize that the denial of the Hereafter is not a position of intellectual strength, but is a mere “claim” that is based on conjecture. We should have confidence in the powerful and rational proofs for the Hereafter that are provided in our own faith tradition.
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Written by : TheLastDialogue
A Synthesis of Religions. O Mankind I am presenting you the case of God,, يا أيّها الجنس البشري؛أنا أقدم لكم "قضية الله, ¡Oh humanidad! Les estoy presentando el caso de Dios, O люди, я представляю вам дело Божие, ای بشر من سخنان خدا را به تو عرضه می کنم., Ey insanlık, ben sana Tanrı'nın davasını sunuyorum, 哦人类，我向你展示上帝的情形, اے بنی نوع انسان میں آپ کے سامنے خدا کا مقدمہ رکھتا ہوں
"The Last Dialogue" is an individual's effort by the Will of his Lord to make this world a better living place, to raise the human intellect for the fulfillment of God’s Will and to invoke God’s Mercy on humans.
The Last Dialogue (thelastdialogue.org) stands as a testament to human understanding, held in high esteem and frequently cited across prominent platforms such as Wikipedia, Reddit, and Quora. Its profound significance is evidenced by the multitude of citations and mentions it garners from scholars spanning various faith traditions, including Judaism, Christianity, and Islam.
It distinguishes itself as the sole religious platform adhering to the noble tradition of not soliciting charity, zakat, or donations – a practice aligned with the true Sunnah of Prophets.
قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ
Say, "I do not ask you for this any payment, and I am not of the pretentious.
