Ayat 1, 2, 3, 4, 5, 6, 7
أَلْهَىٰكُمُ ٱلتَّكَاثُرُ.(1)
حَتَّىٰ زُرْتُمُ ٱلْمَقَابِرَ.(2)
كَلَّا سَوْفَ تَعْلَمُونَ.(3)
ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ.(4)
كَلَّا لَوْ تَعْلَمُونَ عِلْمَ ٱلْيَقِينِ.(5)
لَتَرَوُنَّ ٱلْجَحِيمَ.(6)
ثُمَّ لَتَرَوُنَّهَا عَيْنَ ٱلْيَقِينِ.(7)
Competition in [worldly] increase diverts you(1) [At-Takaathur: 1, 2, 3, 4, 5, 6, 7]
Section 01
Traditional understanding
Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.
Translation Sahih International
Competition in [worldly] increase diverts you(1)
Tafseer Abdullah Yusuf
Acquisitiveness, that is, the passion for seeking an increase in wealth, position , the number of adherents or followers or supporters, mass production and mass organisation, may affect an individual as such, or it may affect whole societies or nations. Other people’s example or rivalry in such things may aggravate the situation. Up to a certain point it may be good and necessary But when it becomes inordinate and monopolises attention, it leaves no time for higher things in life, and a clear warning is here sounded from a moral point of view. Man may be engrossed in these things till death approaches, and he looks back on a wasted life, as far as the higher things are concerned. That is, until the time comes when you must lie down in the graves and leave and pomp and circumstance of an empty life. The true Reality will then appear before you. Why not try to strive for a little understanding of that Reality in this very life? Three kinds of yaqin (certainty of knowledge) are described in n. 5673 to lxix. 51. The first is certainty of mind or inference mentioned here: we hear from someone, or we infer from something wc know: this refers to our own state of mind. If we instruct our minds in this way, we should value the deeper things of life better, and not waste all our time in ephemeral things. But if we do not use our reasoning faculties now, we shall yet see with our own eyes, the Penalty for our sins. It will be certainty of sight. We shall see Hell. See next verse. But the absolute certainty of assured Truth is that described in lxix. 51. That is not liable to any human error or psychological defects.
Tafseer Dr. Farooq Azam
Major Issue, Divine Law and Guidance
* The cause of man's destruction is mutual rivalry for worldly gains, and real success is in working for the life Hereafter.
In this Sûrah the people are warned about the evil consequences of selfish worldly gains when they spend their lives in acquiring more and more of worldly wealth, material benefits and pleasures, position and power. Rivalry with one another, bragging and boasting about their acquisitions is not going to end until they get to their graves. This pursuit has occupied the people so much that they are left with no time or opportunity for pursuing the spiritual and higher things in life. After warning the people of its evil, they are told: "These blessings which you are amassing and enjoying thoughtlessly, are not mere blessings but are also a means of your trial. For each one of these blessings and comforts, you will surely be called to account on the Day of Judgement. You will be asked as to how you used your faculties, your eyes, your hands, your time, your wealth, your health, your youth and opportunities provided to you for doing good and refraining from evil."
Mankind is told: "As soon as you close your eyes (die), you will find out the reality of this world and what you are going to face in the life hereafter. I wish that you believe in the knowledge that has been provided to you in this Qur'an, because if you do not, you will find out the reality when you will see the Hell with your own eyes but at that time it will be too late to believe. It will be the time of your accountability and Judgement for awarding you Paradise or dumping you into Hell."
* The cause of man's destruction is mutual rivalry for worldly gains, and real success is in working for the life Hereafter.
In this Sûrah the people are warned about the evil consequences of selfish worldly gains when they spend their lives in acquiring more and more of worldly wealth, material benefits and pleasures, position and power. Rivalry with one another, bragging and boasting about their acquisitions is not going to end until they get to their graves. This pursuit has occupied the people so much that they are left with no time or opportunity for pursuing the spiritual and higher things in life. After warning the people of its evil, they are told: "These blessings which you are amassing and enjoying thoughtlessly, are not mere blessings but are also a means of your trial. For each one of these blessings and comforts, you will surely be called to account on the Day of Judgement. You will be asked as to how you used your faculties, your eyes, your hands, your time, your wealth, your health, your youth and opportunities provided to you for doing good and refraining from evil."
Mankind is told: "As soon as you close your eyes (die), you will find out the reality of this world and what you are going to face in the life hereafter. I wish that you believe in the knowledge that has been provided to you in this Qur'an, because if you do not, you will find out the reality when you will see the Hell with your own eyes but at that time it will be too late to believe. It will be the time of your accountability and Judgement for awarding you Paradise or dumping you into Hell."
Tafseer Ibn Abbas
And from his narration on the authority of Ibn 'Abbas that he said about the interpretation of Allah's saying (Rivalry in worldly increase distracteth you): '(Rivalry in worldly increase distracteth you) He says: bragging about your status and lineage has distracted you .
(Until ye come to the graves) this is because the Banu Sahm and Banu 'Abd Manaf were bragging to each other about which tribe is larger as concerns the number of its population, and found out that the Banu 'Abd Manaf were more numerous. The Banu Sahm said at that point: “We were rooted out by injustice in the pagan era; go and count the living and the dead of our people and the living and the dead of your people”. When they did so they found out that the Banu Sahm were more numerous. Therefore the above verses were revealed about them: bragging about status and lineage distracted you to the extent that you visited the graveyards to count the dead; it is also said that this means: increase in wealth and children distracts you until you die and be put in the graves.
(Nay) this is a reply and threat to them, (but ye will come to know) what will be done to you in the graves!
(Nay, but ye will come to know!) what will be done to you when you die!
(Nay, would that ye knew (now)) what will be done to you on the Day of Judgement (with a sure knowledge!) what you bragged about in the life of the world!
(For ye will behold hellfire) on the Day of Judgement.
(Aye, ye will behold it with sure vision) which cannot be missed on the Day of Judgement.
(Until ye come to the graves) this is because the Banu Sahm and Banu 'Abd Manaf were bragging to each other about which tribe is larger as concerns the number of its population, and found out that the Banu 'Abd Manaf were more numerous. The Banu Sahm said at that point: “We were rooted out by injustice in the pagan era; go and count the living and the dead of our people and the living and the dead of your people”. When they did so they found out that the Banu Sahm were more numerous. Therefore the above verses were revealed about them: bragging about status and lineage distracted you to the extent that you visited the graveyards to count the dead; it is also said that this means: increase in wealth and children distracts you until you die and be put in the graves.
(Nay) this is a reply and threat to them, (but ye will come to know) what will be done to you in the graves!
(Nay, but ye will come to know!) what will be done to you when you die!
(Nay, would that ye knew (now)) what will be done to you on the Day of Judgement (with a sure knowledge!) what you bragged about in the life of the world!
(For ye will behold hellfire) on the Day of Judgement.
(Aye, ye will behold it with sure vision) which cannot be missed on the Day of Judgement.
Tafseer Jalalain
Rivalry [in worldly things], mutual vainglory about wealth, children and men, distracts you, preoccupies you [diverting you] from obedience to God,
until you visit the graves, [either] in that you have died and then been buried in them, or [it means] to the extent that you [actually] count the dead as a something to rival one another by.
No indeed! — a disavowal. You will come to know!
Again, no indeed! You will come to know, the evil consequences of your mutual vainglory at the moment of the extraction [of the soul], then [you will come to know] in the grave.
No indeed! — verily — Were you to know with certain knowledge, the consequences of your vainglory, you would not preoccupy yourselves with it, [for]
you would surely see hell-fire, the Fire (la-tarawunna’l-jahīma: this is the response to an omitted oath; the third consonant of the root of the verb [r-’-y] together with the second have been omitted, and its vowel has been transposed onto the rā’).
Again, you will surely see it — [repeated] for emphasis — with the eye of certainty (‘ayna is a verbal noun, as both ra’ā and ‘āyana have the same meaning).
until you visit the graves, [either] in that you have died and then been buried in them, or [it means] to the extent that you [actually] count the dead as a something to rival one another by.
No indeed! — a disavowal. You will come to know!
Again, no indeed! You will come to know, the evil consequences of your mutual vainglory at the moment of the extraction [of the soul], then [you will come to know] in the grave.
No indeed! — verily — Were you to know with certain knowledge, the consequences of your vainglory, you would not preoccupy yourselves with it, [for]
you would surely see hell-fire, the Fire (la-tarawunna’l-jahīma: this is the response to an omitted oath; the third consonant of the root of the verb [r-’-y] together with the second have been omitted, and its vowel has been transposed onto the rā’).
Again, you will surely see it — [repeated] for emphasis — with the eye of certainty (‘ayna is a verbal noun, as both ra’ā and ‘āyana have the same meaning).
Tafseer Ma’arif Ul-Quran
Special Merit of Surah At-Takathur The Messenger of Allah is reported to have once asked the noble Companions: "Is there anyone from amongst you who has the strength to recite one thousand verses a day?" The blessed Companions replied: "Who can recite a thousand verses a day? " The Holy Prophet said: "Can you not recite Surah At-Takathur?" This implies that Surah At-Takathur equals in weight and worth to a thousand verses, thus stressing its great importance. (Mazhari with reference to Hakim and Baihaqi on the authority of Ibn 'Umar رضي الله عنه )
Warning Against Materialistic Attitude:
أَلْهَىٰكُمُ ٱلتَّكَاثُرُ
(You are distracted by mutual competition in amassing [worldly benefits].) The word takathur is derived from the root kathrah, and means 'to amass much wealth'. Sayyidna Ibn 'Abbas رضي الله عنه and Hasan Basri رحمة الله have assigned this interpretation to it. Qatadah رضي الله عنه says that this word is also used in the sense of 'taking pride in the abundance of material goods'. Sayyidna Ibn 'Abbas رضي الله عنه reports that the Messenger of Allah ﷺ recited this verse and explained its meaning, thus: "Acquiring wealth but not paying out of it the obligatory dues." (Qurtubi).
حَتَّىٰ زُرْتُمُ ٱلْمَقَابِرَ
(until you reach the graves.) Here the words 'reaching the graves' mean 'to die and be buried in the graves', as the following Prophetic Hadith bears testimony to this interpretation. Referring to verse [21 of this Surah, the Messenger of Allah ﷺ said: حتى يأتيكم الموت"until death overtakes you" [Ibn Kathir, from by Ibn Abi Hatim. The verse thus implies that many people are engrossed in acquiring worldly goods and racing each other in wealth and children etc. and remain neglectful of the Hereafter till death comes upon them, and then they are seized by the divine punishment. Sayyidna'Abdullah Ibn Shikhkhir رضي الله عنه reports that one day he visited the Holy Prophet while the latter was reciting Surah At-Takathur and was saying
"The Son of 'Adam says: 'My wealth, my wealth.' But you do not reap any benefit from your wealth except for that which you ate and you finished it, or that which you clothed yourself with and you wore it out, or that which you gave as charity and you have spent it."
And in a narration by Muslim: "Everything else other than that will go away, and he will leave it for other people.(i.e. inheritors)" [Ibn Kathir and Qurtubi as transmitted by Muslim, Tirmidh; and Ahmad].
Imam Bukhari records from Sayyidna Anas رضي الله عنه that the Messenger of Allah ﷺ said,
لَوْ أَنَّ لاِبْنِ آدَمَ وَادِيًا مِنْ ذَهَبٍ أَحَبَّ أَنْ يَكُونَ لَهُ وَادِيَانِ، وَلَنْ يَمْلأَ فَاهُ إِلاَّ التُّرَابُ، وَيَتُوبُ اللَّهُ عَلَى مَنْ تَابَ ".
"If the Son of 'Adam has a valley of gold, he would love to have two valleys, and nothing but the dust of grave will fill his mouth. And Allah accepts the repentance of him who turns to Him in penitence."
Sayyidna 'Ubayy Ibn Ka'b رضي الله عنه, referring to the Tradition quoted above, says, "We used to think that this was a part of the Qur'an until the first verse of Surah At-Takathur was revealed." It seems that the Holy Prophet ﷺ recited the verse and interpreted it in his own words. As a result, some of the Companions were under the impression that the Prophetic words were part of the Qur'an. Later on, when the Surah was recited in its entirety, it did not contain the Prophetic words. This made them realize that the Prophetic words were actually of explanatory nature, and not part of the Qur'an.
كَلَّا لَوْ تَعْلَمُونَ عِلْمَ ٱلْيَقِينِ
(No! if you have had sure knowledge..) The word 'if requires a principal clause that seems missing here, but the context' suggests that the sense is the following: "If you had the sure knowledge of accountability on the Day of Judgement, you would not have engrossed yourselves in mutual competition in acquiring worldly goods and taking pride in their abundance."
ثُمَّ لَتَرَوُنَّهَا عَيْنَ ٱلْيَقِينِ
(...then you will see it with an eye of certainty.) The phrase "ain-ul-yaqin (translated above as 'eye of certainty') refers to the certainty attained by physical observation, and this is the highest degree of certainty. Sayyidna Ibn 'Abbas رضي الله عنه reports that when Holy Prophet Musa عليه السلام was on the mount of Tur, his people started worshipping a calf. Allah informed him about this while he was still on the mountain. This piece of information did not affect Musa عليه السلام so much. However, when he returned and saw the Children of Israel, with his own eyes, worshipping the calf, he became so indignant that the tablets of Torah involuntarily fell from his hands. [Transmitted by Ahmad and Tabarani with an authentic chain of narrators, as quoted by Mazhari].
Warning Against Materialistic Attitude:
أَلْهَىٰكُمُ ٱلتَّكَاثُرُ
(You are distracted by mutual competition in amassing [worldly benefits].) The word takathur is derived from the root kathrah, and means 'to amass much wealth'. Sayyidna Ibn 'Abbas رضي الله عنه and Hasan Basri رحمة الله have assigned this interpretation to it. Qatadah رضي الله عنه says that this word is also used in the sense of 'taking pride in the abundance of material goods'. Sayyidna Ibn 'Abbas رضي الله عنه reports that the Messenger of Allah ﷺ recited this verse and explained its meaning, thus: "Acquiring wealth but not paying out of it the obligatory dues." (Qurtubi).
حَتَّىٰ زُرْتُمُ ٱلْمَقَابِرَ
(until you reach the graves.) Here the words 'reaching the graves' mean 'to die and be buried in the graves', as the following Prophetic Hadith bears testimony to this interpretation. Referring to verse [21 of this Surah, the Messenger of Allah ﷺ said: حتى يأتيكم الموت"until death overtakes you" [Ibn Kathir, from by Ibn Abi Hatim. The verse thus implies that many people are engrossed in acquiring worldly goods and racing each other in wealth and children etc. and remain neglectful of the Hereafter till death comes upon them, and then they are seized by the divine punishment. Sayyidna'Abdullah Ibn Shikhkhir رضي الله عنه reports that one day he visited the Holy Prophet while the latter was reciting Surah At-Takathur and was saying
"The Son of 'Adam says: 'My wealth, my wealth.' But you do not reap any benefit from your wealth except for that which you ate and you finished it, or that which you clothed yourself with and you wore it out, or that which you gave as charity and you have spent it."
And in a narration by Muslim: "Everything else other than that will go away, and he will leave it for other people.(i.e. inheritors)" [Ibn Kathir and Qurtubi as transmitted by Muslim, Tirmidh; and Ahmad].
Imam Bukhari records from Sayyidna Anas رضي الله عنه that the Messenger of Allah ﷺ said,
لَوْ أَنَّ لاِبْنِ آدَمَ وَادِيًا مِنْ ذَهَبٍ أَحَبَّ أَنْ يَكُونَ لَهُ وَادِيَانِ، وَلَنْ يَمْلأَ فَاهُ إِلاَّ التُّرَابُ، وَيَتُوبُ اللَّهُ عَلَى مَنْ تَابَ ".
"If the Son of 'Adam has a valley of gold, he would love to have two valleys, and nothing but the dust of grave will fill his mouth. And Allah accepts the repentance of him who turns to Him in penitence."
Sayyidna 'Ubayy Ibn Ka'b رضي الله عنه, referring to the Tradition quoted above, says, "We used to think that this was a part of the Qur'an until the first verse of Surah At-Takathur was revealed." It seems that the Holy Prophet ﷺ recited the verse and interpreted it in his own words. As a result, some of the Companions were under the impression that the Prophetic words were part of the Qur'an. Later on, when the Surah was recited in its entirety, it did not contain the Prophetic words. This made them realize that the Prophetic words were actually of explanatory nature, and not part of the Qur'an.
كَلَّا لَوْ تَعْلَمُونَ عِلْمَ ٱلْيَقِينِ
(No! if you have had sure knowledge..) The word 'if requires a principal clause that seems missing here, but the context' suggests that the sense is the following: "If you had the sure knowledge of accountability on the Day of Judgement, you would not have engrossed yourselves in mutual competition in acquiring worldly goods and taking pride in their abundance."
ثُمَّ لَتَرَوُنَّهَا عَيْنَ ٱلْيَقِينِ
(...then you will see it with an eye of certainty.) The phrase "ain-ul-yaqin (translated above as 'eye of certainty') refers to the certainty attained by physical observation, and this is the highest degree of certainty. Sayyidna Ibn 'Abbas رضي الله عنه reports that when Holy Prophet Musa عليه السلام was on the mount of Tur, his people started worshipping a calf. Allah informed him about this while he was still on the mountain. This piece of information did not affect Musa عليه السلام so much. However, when he returned and saw the Children of Israel, with his own eyes, worshipping the calf, he became so indignant that the tablets of Torah involuntarily fell from his hands. [Transmitted by Ahmad and Tabarani with an authentic chain of narrators, as quoted by Mazhari].
Tafseer Mufti Taqi Usmani
You are distracted by mutual competition in amassing (worldly benefits), until you reach the graves.
No!(This is not a correct attitude.) You will soon know (the reality).
Again, you will soon know.
No! Only if you knew (it) with a sure knowledge!
You will certainly see the Hell,
then you will see it with full certitude.
No!(This is not a correct attitude.) You will soon know (the reality).
Again, you will soon know.
No! Only if you knew (it) with a sure knowledge!
You will certainly see the Hell,
then you will see it with full certitude.
Tafseer Shaikh Ashiq Ilahi
The Arabic word "takathur" refers to mutual rivalry between people in amassing wealth, a trait which is commonly witnessed in many people. People vie with each other in amassing wealth and boast about their wealth to each other. Even though some people may not boast in front of others, this rivalry is ingrained in their mentality and they are always competing with others. Allah Ta'ala declares in Surah Hadid, "Know that the life of this world is merely play, futility, decoration, boasting among each other and rivalry in wealth and children." [ Surah 57, verse 20] Being engrossed in competing with Others in amassing wealth has caused man to neglect those actions that please Allah and has also caused him to forget that he is heading for the grave. In this manner, people pass through this world steeped in negligence and, when they face the reality of the Akhirah (Hereafter), they are bewildered and lacking good deeds. Then the wealth they amassed will be useless to them. Allah refers to this when He says, 'Rivalry in amassing wealth has made you negligent until you reach the graves." "Ma'alimut Tanzil" ( v. 4 p. 520 ) has reported the following incident about this rivalry among the Arabs. Rivalry existed between the Banu Abd Manaf bin Qussay tribe and the Banu Sahm bin Amar tribe of Makkah. On one occasion,
both tribes boasted that they had a greater number of nobles and leaders. After counting, it was found that the number among the Banu Abd Manaf tribe was higher. The Banu Sahm tribe submitted that their deceased should also be included in the count because these had been part of their tribe. When the dead were counted, the Banu Sahm emerged as victors by a few individuals. It was with reference to this that Allah revealed the verse "Rivalry in amassing wealth has made yon negligent..." Allah continues,"Never! (This rivalry will not benefit you) Soon you will come to know ( the error of your ways)!" Allah then reiterates, "Never! Soon you will come to know!" Allah says, "If you had certain knowledge ( you would not have preoccupied yourself with rivalry)." Allah Ta'ala specifies " Ilmul Yaqin" ("certain knowledge") because knowledge is often uncertain as well. Thereafter, Allah asserts, "( By Allah) you will definitely see Hell! ( By Allah) You will then surely see it with the eye of certainty." When man sees the reality of the Hereafter for himself, he will truly be convinced about the truth of it. Describing the three levels of certainty, Scholars mention that every living person has "Ilmul Yaqin" ("certain knowledge") about death. However, when man sees the angels of death approaching him, he experiences "Aynul Yaqin" (seeing death with the "eye of certainty"). Finally, "Haqqul Yaqin" ("the irrefutable truth") is achieved once a person actually dies. ["Ruhul Ma'ani" v.30 p. 260]
Several verses of the Qur'an warn people against preoccupying themselves with the commodities of this world in a manner that their lives revolve completely around these things and they live and die for them. Allah warns man that the consequence of such behaviour shall be that they will see Hell and finally enter it. These verses remind man that this world is not everything and that death and the Hereafter are soon to follow.
both tribes boasted that they had a greater number of nobles and leaders. After counting, it was found that the number among the Banu Abd Manaf tribe was higher. The Banu Sahm tribe submitted that their deceased should also be included in the count because these had been part of their tribe. When the dead were counted, the Banu Sahm emerged as victors by a few individuals. It was with reference to this that Allah revealed the verse "Rivalry in amassing wealth has made yon negligent..." Allah continues,"Never! (This rivalry will not benefit you) Soon you will come to know ( the error of your ways)!" Allah then reiterates, "Never! Soon you will come to know!" Allah says, "If you had certain knowledge ( you would not have preoccupied yourself with rivalry)." Allah Ta'ala specifies " Ilmul Yaqin" ("certain knowledge") because knowledge is often uncertain as well. Thereafter, Allah asserts, "( By Allah) you will definitely see Hell! ( By Allah) You will then surely see it with the eye of certainty." When man sees the reality of the Hereafter for himself, he will truly be convinced about the truth of it. Describing the three levels of certainty, Scholars mention that every living person has "Ilmul Yaqin" ("certain knowledge") about death. However, when man sees the angels of death approaching him, he experiences "Aynul Yaqin" (seeing death with the "eye of certainty"). Finally, "Haqqul Yaqin" ("the irrefutable truth") is achieved once a person actually dies. ["Ruhul Ma'ani" v.30 p. 260]
Several verses of the Qur'an warn people against preoccupying themselves with the commodities of this world in a manner that their lives revolve completely around these things and they live and die for them. Allah warns man that the consequence of such behaviour shall be that they will see Hell and finally enter it. These verses remind man that this world is not everything and that death and the Hereafter are soon to follow.
Tafseer Tafheem Ul-Quran
The words alhakum at-takathur of the original are too vast in meaning to be fully explained in a passage Alhakmn is from lahv which originally means heedlessness, but in Arabic this word is used for every occupation which engrosses man so completely that he becomes heedless of the more important things in life.
When the word alhakum is made from this root, it will mean that man has become so obsessed with some occupation that he has lost sight of everything more important than it. He is pre-occupied with it, is wholly lost in pursuit of it and this obsession has rendered him heedless of everything else in life.
Takathur is from kathrat, which has throe meanings:
(1) That man should strive to gain more and more of everything;
(2) that the people should vie with one another for gaining more and more; and
(3) that they should brag and boast of possessing greater abundance of things than others.
Therefore, alhakum at-takathur would mean: " Takathur (greed for more and more) has so occupied you that its pursuit has made you heedless of every higher thing in life." In this sentence it has not been indicated as to abundance of what is meant in takathur, heedlessness of what is implied in alhakrun, and who are the addresses of alhakum. In the absence of such an explanation, the words become applicable in their most general and extensive meaning. Thus, takathur does not remain restricted in meaning and application but applies to all the gains and benefits, pleasures and comforts, the passion for acquiring more and more means of power and authority, vying with others in pursuit of these and bragging and boasting of their abundance. Likewise, the addressees of alhakum also do not remain limited but the people of all ages, in their individual as well as collective capacity, become its addressees. It gives the meaning that the passion for acquiring more and more of the worldly wealth, vying with others in pursuit of it and bragging and boasting of its possession has affected individuals as well as societies. Like wise, since in alhakum at-takathur it has not been pointed out as to which people are engrossed in acquisitiveness and of what they are rendered heedless, it has also become very extensive in meaning. It means that the passion for piling up more and more has made the people heedless of everything more important than it. They have become heedless of God, of the Hereafter, of the moral bounds and moral responsibilities, of the rights of others and of their own obligations to render those rights. They are only after raising the standard of living and do not bother even if the standard of humanity be falling. They want to acquire more and more of wealth no matter how and by what means it is acquired. They desire to have more and more means of comfort and physical enjoyment and, overwhelmed by this greed, they have become wholly insensitive as to the ultimate end of this way of living. They are engaged in a race with others to acquire more and more of power, more and more of forces, more and more of weapons, and they have no idea that all this is a means of filling God's earth with tyranny and wickedness and of destroying humanity itself. In short, takathur has many forms, which have engrossed individuals as well as societies so completely that they have become heedless of everything beyond the world, its benefits and pleasures.
That is, "You expend your whole life in the same craze and endeavor, until the time comes when you must die and leave the world."
That is, "You are under the delusion that the abundance of the worldly goods and surpassing others in it, is real progress and success, whereas the opposite is the case. Soon you will know its evil end and you will realize that it was a stupendous error in which you remained involved throughout your life. "Soon" may mean the Hereafter, for, for the Being Whose sight comprehends all ages, from eternity to eternity, a few thousand years or a few hundred thousand years can only be a short span of the eternal time. But it can also mean death, for death is not very far away from any man, and soon after death man will come to know whether the occupations which engaged him throughout life were a means of good fortune and success for him, or of misfortune and failure.
When the word alhakum is made from this root, it will mean that man has become so obsessed with some occupation that he has lost sight of everything more important than it. He is pre-occupied with it, is wholly lost in pursuit of it and this obsession has rendered him heedless of everything else in life.
Takathur is from kathrat, which has throe meanings:
(1) That man should strive to gain more and more of everything;
(2) that the people should vie with one another for gaining more and more; and
(3) that they should brag and boast of possessing greater abundance of things than others.
Therefore, alhakum at-takathur would mean: " Takathur (greed for more and more) has so occupied you that its pursuit has made you heedless of every higher thing in life." In this sentence it has not been indicated as to abundance of what is meant in takathur, heedlessness of what is implied in alhakrun, and who are the addresses of alhakum. In the absence of such an explanation, the words become applicable in their most general and extensive meaning. Thus, takathur does not remain restricted in meaning and application but applies to all the gains and benefits, pleasures and comforts, the passion for acquiring more and more means of power and authority, vying with others in pursuit of these and bragging and boasting of their abundance. Likewise, the addressees of alhakum also do not remain limited but the people of all ages, in their individual as well as collective capacity, become its addressees. It gives the meaning that the passion for acquiring more and more of the worldly wealth, vying with others in pursuit of it and bragging and boasting of its possession has affected individuals as well as societies. Like wise, since in alhakum at-takathur it has not been pointed out as to which people are engrossed in acquisitiveness and of what they are rendered heedless, it has also become very extensive in meaning. It means that the passion for piling up more and more has made the people heedless of everything more important than it. They have become heedless of God, of the Hereafter, of the moral bounds and moral responsibilities, of the rights of others and of their own obligations to render those rights. They are only after raising the standard of living and do not bother even if the standard of humanity be falling. They want to acquire more and more of wealth no matter how and by what means it is acquired. They desire to have more and more means of comfort and physical enjoyment and, overwhelmed by this greed, they have become wholly insensitive as to the ultimate end of this way of living. They are engaged in a race with others to acquire more and more of power, more and more of forces, more and more of weapons, and they have no idea that all this is a means of filling God's earth with tyranny and wickedness and of destroying humanity itself. In short, takathur has many forms, which have engrossed individuals as well as societies so completely that they have become heedless of everything beyond the world, its benefits and pleasures.
That is, "You expend your whole life in the same craze and endeavor, until the time comes when you must die and leave the world."
That is, "You are under the delusion that the abundance of the worldly goods and surpassing others in it, is real progress and success, whereas the opposite is the case. Soon you will know its evil end and you will realize that it was a stupendous error in which you remained involved throughout your life. "Soon" may mean the Hereafter, for, for the Being Whose sight comprehends all ages, from eternity to eternity, a few thousand years or a few hundred thousand years can only be a short span of the eternal time. But it can also mean death, for death is not very far away from any man, and soon after death man will come to know whether the occupations which engaged him throughout life were a means of good fortune and success for him, or of misfortune and failure.
Transliteration
Ayah 1
Alhakumu alttakathuru
Ayah 2
Hatta zurtumu almaqabira
Ayah 3
Kalla sawfa taAAlamoona
Ayah 4
Thumma kalla sawfa taAAlamoona
Ayah 5
Kalla law taAAlamoona AAilma alyaqeeni
Ayah 6
Latarawunna aljaheema
Ayah 7
Thumma latarawunnaha AAayna alyaqeeni
Word-by-word
Ayah 1
| # | Arabic | Pronunciation | Meaning | Root |
|---|---|---|---|---|
| 1 | أَلْهَاكُمُ | Alhakumu | Diverts you | ل ه و |
| 2 | التَّكَاثُرُ | alttakathuru | the competition to increase | ك ث ر |
Ayah 2
| # | Arabic | Pronunciation | Meaning | Root |
|---|---|---|---|---|
| 1 | حَتَّىٰ | Hatta | Until | — |
| 2 | زُرْتُمُ | zurtumu | you visit | ز و ر |
| 3 | الْمَقَابِرَ | almaqabira | the graves | ق ب ر |
Ayah 3
| # | Arabic | Pronunciation | Meaning | Root |
|---|---|---|---|---|
| 1 | كَلَّا | Kalla | Nay! | — |
| 2 | سَوْفَ | sawfa | Soon | — |
| 3 | تَعْلَمُونَ | taAAlamoona | you will know | ع ل م |
Ayah 4
| # | Arabic | Pronunciation | Meaning | Root |
|---|---|---|---|---|
| 1 | ثُمَّ | Thumma | Then | — |
| 2 | كَلَّا | kalla | nay! | — |
| 3 | سَوْفَ | sawfa | Soon | — |
| 4 | تَعْلَمُونَ | taAAlamoona | you will know | ع ل م |
Ayah 5
| # | Arabic | Pronunciation | Meaning | Root |
|---|---|---|---|---|
| 1 | كَلَّا | Kalla | Nay! | — |
| 2 | لَوْ | law | If | — |
| 3 | تَعْلَمُونَ | taAAlamoona | you know | ع ل م |
| 4 | عِلْمَ | AAilma | (with) a knowledge | ع ل م |
| 5 | الْيَقِينِ | alyaqeeni | (of) certainty | ي ق ن |
Ayah 6
| # | Arabic | Pronunciation | Meaning | Root |
|---|---|---|---|---|
| 1 | لَتَرَوُنَّ | Latarawunna | Surely you will see | ر أ ي |
| 2 | الْجَحِيمَ | aljaheema | the Hellfire | ج ح م |
Ayah 7
| # | Arabic | Pronunciation | Meaning | Root |
|---|---|---|---|---|
| 1 | ثُمَّ | Thumma | Then | — |
| 2 | لَتَرَوُنَّهَا | latarawunnaha | surely you will see it | ر أ ي |
| 3 | عَيْنَ | AAayna | (with the) eye | ع ي ن |
| 4 | الْيَقِينِ | alyaqeeni | (of) certainty | ي ق ن |
Section 02
Cross-references
Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.
Section 03
Articles & resources
Long-form articles, scientific commentary, and historical context linked from the legacy archive.
Articles
Section 04
Audio & video lectures
52 videos · 30 audio lectures from contemporary scholars.
Tafseer of Surah Takathur by Assim Al Hakeem
Assim Al Hakeem
Video · youtube
Tafseer of Surah Takathur by Assim Al Hakeem
Assim Al Hakeem
Video · youtube
Get Rich or Die Trying by Assim Al Hakeem
Assim Al Hakeem
Video · youtube
Get Rich or Die Trying by Assim Al Hakeem
Assim Al Hakeem
Video · youtube
Deadly Dunya by Sh.Mohammad El-Shinawy
Sh.Mohammad El-Shinawy
Video · youtube
Deadly Dunya by Sh.Mohammad El-Shinawy
Sh.Mohammad El-Shinawy
Video · youtube
Abandoning Materialism by Mohammad Elshinawy
Mohammad Elshinawy
Video · youtube
Abandoning Materialism by Mohammad Elshinawy
Mohammad Elshinawy
Video · youtube
Addiction of materialism by Sh Mohammed Elshinawy
Sh Mohammed Elshinawy
Video · youtube
Addiction of materialism by Sh Mohammed Elshinawy
Sh Mohammed Elshinawy
Video · youtube
Wealth is never enough by Muhammad Tim Humble
Muhammad Tim Humble
Video · youtube
Wealth is never enough by Muhammad Tim Humble
Muhammad Tim Humble
Video · youtube
The desire for Wealth by Tim Humble
Tim Humble
Video · youtube
The desire for Wealth by Tim Humble
Tim Humble
Video · youtube
Wealth management - An Islamic perspective by Muhammad Tim Humble
Muhammad Tim Humble
Video · youtube
Wealth management - An Islamic perspective by Muhammad Tim Humble
Muhammad Tim Humble
Video · youtube
Tafseer Surah At-Takathur by Abu Ameenah Bilal Philips
Abu Ameenah Bilal Philips
Video · youtube
Tafseer Surah At-Takathur by Abu Ameenah Bilal Philips
Abu Ameenah Bilal Philips
Video · youtube
Tafsir of Surah at Takathur by Yasir Qadhi
Yasir Qadhi
Video · youtube
Tafsir of Surah at Takathur by Yasir Qadhi
Yasir Qadhi
Video · youtube
The Money by Yusuf Estes
Yusuf Estes
Video · youtube
The Money by Yusuf Estes
Yusuf Estes
Video · youtube
Is Wealth equals Happiness by Abdur Raheem Green
Abdur Raheem Green
Video · youtube
Is Wealth equals Happiness by Abdur Raheem Green
Abdur Raheem Green
Video · youtube
Curse of the Consumer Society by Abdur Raheem Green
bdur Raheem Green
Video · youtube
Curse of the Consumer Society by Abdur Raheem Green
bdur Raheem Green
Video · youtube
The danger of loving Money by Mufti Menk
Mufti Menk
Video · youtube
The danger of loving Money by Mufti Menk
Mufti Menk
Video · youtube
The trial of wealth by Mufti Ismail Menk
Mufti Ismail Menk
Video · youtube
The trial of wealth by Mufti Ismail Menk
Mufti Ismail Menk
Video · youtube
Money
Mufti Ismail Musa Menk
Video · youtube
Money
Mufti Ismail Musa Menk
Video · youtube
Effects of Income by Mufti Ismail Menk
Mufti Ismail Menk
Video · youtube
Effects of Income by Mufti Ismail Menk
Mufti Ismail Menk
Video · youtube
Do not get stuck in Materialism by Mufti Menk
Mufti Menk
Video · youtube
Do not get stuck in Materialism by Mufti Menk
Mufti Menk
Video · youtube
Tafseer of Surah At-Takathur by Nouman Ali Khan
Nouman Ali Khan
Video · youtube
Tafseer of Surah At-Takathur by Nouman Ali Khan
Nouman Ali Khan
Video · youtube
How materialism deludes you Nouman Ali Khan
Nouman Ali Khan
Video · youtube
How materialism deludes you Nouman Ali Khan
Nouman Ali Khan
Video · youtube
Happiness, Fun and Pleasure by Nouman Ali Khan
Nouman Ali Khan
Video · youtube
Happiness, Fun and Pleasure by Nouman Ali Khan
Nouman Ali Khan
Video · youtube
Can Money buy Happiness by Yawar Baig
Yawar Baig
Video · youtube
Can Money buy Happiness by Yawar Baig
Yawar Baig
Video · youtube
Does wealth indicate Allah’s pleasure and misfortune as Allah’s anger by Dr Zakir Naik
Dr. Zakir Naik
Video · youtube
Does wealth indicate Allah’s pleasure and misfortune as Allah’s anger by Dr Zakir Naik
Dr. Zakir Naik
Video · youtube
Extreme Love for Money
Dr Zakir Nayak
Video · youtube
Extreme Love for Money
Dr Zakir Nayak
Video · youtube
We are in Love with this Dunya , Sad reality
Sad
Video · youtube
We are in Love with this Dunya , Sad reality
Sad
Video · youtube
The Reality of this Dunyu
Saad
Video · youtube
The Reality of this Dunyu
Saad
Video · youtube
Tafseer of Surah At-Takathur by Nouman Ali Khan
Nouman Ali Khan
Audio lecture
Tafseer of Surah At-Takathur by Nouman Ali Khan
Nouman Ali Khan
Audio lecture
Tafseer of Surah At-Takathur by Nouman Ali Khan
Nouman Ali Khan
Audio lecture
Tafseer of Surah At-Takathur by Nouman Ali Khan
Nouman Ali Khan
Audio lecture
Tafseer of Surah At-Takathur by Feiz Mohammad 1
Feiz Mohammad
Audio lecture
Tafseer of Surah At-Takathur by Feiz Mohammad 1
Feiz Mohammad
Audio lecture
Tafseer of Surah At-Takathur by Feiz Mohammad 2
Feiz Mohammad
Audio lecture
Tafseer of Surah At-Takathur by Feiz Mohammad 2
Feiz Mohammad
Audio lecture
Tafseer of Surah At-Takathur by Feiz Mohammad 3
Feiz Mohammad
Audio lecture
Tafseer of Surah At-Takathur by Feiz Mohammad 3
Feiz Mohammad
Audio lecture
Tafseer of Surah At-Takathur by Feiz Mohammad 4
Feiz Mohammad
Audio lecture
Tafseer of Surah At-Takathur by Feiz Mohammad 4
Feiz Mohammad
Audio lecture
Tafseer of Surah At-Takathur by Feiz Mohammad 5
Feiz Mohammad
Audio lecture
Tafseer of Surah At-Takathur by Feiz Mohammad 5
Feiz Mohammad
Audio lecture
Tafseer of Surah At-Takathur by Feiz Mohammad 6
Feiz Mohammad
Audio lecture
Tafseer of Surah At-Takathur by Feiz Mohammad 6
Feiz Mohammad
Audio lecture
Tafseer of Surah At-Takathur by Feiz Mohammad 7
Feiz Mohammad
Audio lecture
Tafseer of Surah At-Takathur by Feiz Mohammad 7
Feiz Mohammad
Audio lecture
Tafseer of Surah At-Takathur by Taimiyyah Zubair
Taimiyyah Zubair
Audio lecture
Tafseer of Surah At-Takathur by Taimiyyah Zubair
Taimiyyah Zubair
Audio lecture
Tafseer of Surah At-Takathur by Tahir Wyatt
Tahir Wyatt
Audio lecture
Tafseer of Surah At-Takathur by Tahir Wyatt
Tahir Wyatt
Audio lecture
Tafseer of Surah At-Takathur by Bilal Philips
Bilal Philips
Audio lecture
Tafseer of Surah At-Takathur by Bilal Philips
Bilal Philips
Audio lecture
Tafseer of Surah At-Takathur by Navaid Aziz
Navaid Aziz
Audio lecture
Tafseer of Surah At-Takathur by Navaid Aziz
Navaid Aziz
Audio lecture
Tafseer of Surah At-Takathur by Riyadul Haqq
Riyadul Haqq
Audio lecture
Tafseer of Surah At-Takathur by Riyadul Haqq
Riyadul Haqq
Audio lecture
Wealth management: An Islamic perspective by Muhammad Tim Humble
Tim Humble
Audio lecture
Wealth management: An Islamic perspective by Muhammad Tim Humble
Tim Humble
Audio lecture
References
- Tafseer — Abdullah Yusuf
- Tafseer — Dr. Farooq Azam
- Tafseer — Ibn Abbas
- Tafseer — Jalalain
- Tafseer — Ma’arif Ul-Quran
- Tafseer — Mufti Taqi Usmani
- Tafseer — Shaikh Ashiq Ilahi
- Tafseer — Tafheem Ul-Quran
- Translation — Sahih International
- Hadith collections — 80 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
- Quranic cross-references — 102 parallel verses
- Linked articles — 6 long-form pieces
