Surah at-Taghabun (The Deprivation) 64 : 7

Overview

(Verses 7 - 13)

The third section carries the theme of the previous one further, stating the situation of those unbelievers who deny the resurrection. It is clearly apparent that these were the idolaters whom the Prophet addressed, calling on them to believe in his message. This section instructs the Prophet to confirm, most emphatically, to them that the resurrection will certainly take place. Indeed, it adds a scene from the Day of Judgement that depicts the fates of the two groups who either deny or accept it. It calls on them to believe, obey and attribute everything that happens in the world to God Almighty:
 
The unbelievers allege that they will not be raised from the dead. Say `Yes indeed' By my Lord, you will certainly be raised from the dead, and then you will certainly be told of all that you have done. This is easy for God.' Believe then in God and His Messenger, and in the light which We have bestowed from on high. God is Ally aware of what you do. [Think of ] the time when He will gather you all together for the Day of the Gathering the day of mutual loss and gain. For anyone who shall have believed in God and done what is right, He will efface his bad deeds and will admit him into gardens through which running waters flow, where they will abide fir ever. That is the supreme triumph. But those who disbelieve and deny Our revelations are destined for the fire where they will abide. How miserable an end! No calamity can ever befall anyone except by God's leave. He will guide the heart of anyone who believes in Him. God has All knowledge of all things. So obey God, and obey the Messenger. If you turn away, know that Our Messenger's only duty is to deliver his message in full clarity. God there is no deity other than Him. In God, then, let the believers place their trust. (Verses 7-13)

Right from the start the surah describes the unbelievers' argument as an 'allegation', thereby branding it as a lie. It follows this with a directive to the Prophet to assert his message of resurrection most emphatically, swearing by his Lord to its truth. Nothing can be more emphatic than an oath the Prophet makes by his Lord. "Say: Yes indeed! By my Lord, you will certainly be raised from the dead, and then you will certainly be told of all that you have done." (Verse 7) Nothing of it will suffer neglect. God knows their deeds better than they do, so He will tell them all about it on the Day of Resurrection. "This is easy for God." He knows all that is in the heavens and the earth, open and secret, as well as what is in people's hearts, expressed or otherwise. He also has power over all things, as stated earlier in the surah.

The surah then calls on them to believe in God and His Messenger, and in the light He has given His Messenger, which is the Qur'an and the faith embodied in the Qur'an. It is indeed light, since it comes from God, and "God is the light of the heavens and the earth." (24: 35) The Qur'an enlightens the heart to make it shine, able to see the truth inherent within it: "Believe then in God and His Messenger, and in the light which We have bestowed from on high." (Verse 8) This call on them to believe is followed by a comment that makes them realize that their situation is fully observed by God: "God is fully aware of what you do." (Verse 8)

The next verse continues to draw the scene of the Day of Resurrection: "[Think of the time when He will gather you all together for the Day of the Gathering, the day of mutual loss and gain." (Verse 9) It is called the Day of the Gathering because all creatures from all generations are gathered together on that day, which is also attended by the angels. Only God knows the numbers of the angels, but we may have a sense of it when we reflect on the following hadith in which Abu Dharr quotes the Prophet as saying: "I see and hear what you do not. The heavens is noisily bustling, and rightly so: there is not a four-finger width in it but occupied by an angel with his forehead placed low in prostration before God. Were you to know what I know, you would have laughed but a little and wept much, and you would not have enjoyed being in bed with women. You would have gone up the hills and mountains earnestly appealing to God. I wish I were a tree to be felled." [Related by al-Tirmidhi.] The heaven in which there is an angel in every little space of four fingers is this great expanse for which we know no limit, and in which a sun like ours appears to be no more than a fine particle floating in the air. Does this then give us an approximation for the number of angels in it? Furthermore, all these angels will form part of the assembled mass of creatures on the Day of Gathering.

It will be in front of this great assembly that the loss and gain will take place: the believers will take all happiness purely for themselves while the unbelievers will be totally deprived of it before being sent to hell. These are two greatly different lots. The sense we receive is that of a competition where the winners take all. Hence, each side wants to deprive its competitors. The believers end up winners and the unbelievers losers. This is what is meant by 'mutual loss and gain', as explained in the same verse and that which follows: "For anyone who shall have believed in God and done what is right, He will efface his bad deeds and will admit him into gardens through which running waters flow, where they will abide for ever. That is the supreme triumph. But those who disbelieve and deny Our revelations are destined for the fire where they will abide. How miserable an end!" (Verses 9-10)

Before completing the call to them to believe, the surah states one of the main elements of the Islamic faith, which is to believe in God's will and the effect of belief in God on the human heart: "No calamity can ever befall anyone except by God's leave. He will guide the heart of anyone who believes in Him. God has fill knowledge of all things." (Verse 11)

Perhaps this fact is stated here only to put it clearly within the context of the faith they are called upon to adopt. It is a belief that attributes everything to God, and whatever good or evil takes place occurs only by God's will. This is an essential fact without which faith is incomplete. It is indeed the basis of all feelings a believer may have when facing life events and situations, good and happy or bad and miserable. On the other hand, this fact is stated here in response to something that took place and was clear in people's minds at the time of the revelation of this surah or this verse. Regardless of the exact situation, this fact represents an important aspect of the concept Islam implants in a believer's consciousness. He thus feels God's hand behind every event and every move. He receives with a calm heart whatever happens to him, whether it brings him happiness or adversity He expresses his gratitude in the first case and demonstrates patience in the second. Alternatively, he may rise to a higher level, expressing his thanks to God in both cases of happiness and adversity, feeling that both bring him God's blessings. He then sees adversity as a reminder for him or an occasion that may bring him forgiveness of past sins or an increase in his reward. In an authentic hadith, the Prophet is quoted as saying: "Amazing is the believer's situation: whatever God determines is good for him. Should he meet with adversity, he resorts to patience and this is good for him, while if he meets with what is pleasant, he expresses his gratitude to God, and this is good for him. This situation applies to no one other than a believer." [Related by al-Bukhari and Muslim.]

"He will guide the heart of anyone who believes in Him." (Verse 11) Some commentators explain this as meaning belief in God's will and being resigned to it in the event of facing a calamity. Ibn (Abbas, however, takes this statement as indicating complete guidance granted to believing hearts, making them recognize the absolute truth. Thus they attribute all things and all events to God, their source and goal. This provides them with reassurance and comfort. With such a complete and comprehensive vision, they are not encumbered by a partial view that may be deficient or erroneous. Hence, the comment at the end of the verse: "God has full knowledge of all things." (Verse 11) It is, then, guidance to a share of God's knowledge. God grants this guidance to a person who truly believes, thus earning the prize of knowing something of what lies beyond this limited human life.

The surah continues with its call on people to believe, calling them now to obey God and His Messenger: "So obey God and obey the Messenger. If you turn away know that Our Messenger's only duty is to deliver his message in full clarity." (Verse 12) The surah has already shown them the end suffered by earlier communities who turned away. Now it tells them that the role of God's Messenger is only to deliver His message. When he has done this, he has fulfilled the trust assigned to him and put the proof before them. What remains is the fate merited by those who are stubborn in disobedience and rejection. They have already been reminded of this.

This section concludes by restating the truth of God's oneness, which they persistently deny. It also states the believers' attitude in dealing with God: "God: there is no deity other than Him. In Go4 then, let the believers place their trust." (Verse 13) The truth of God's oneness is the essence of faith. Its practical import is to place one's total trust in God and to rely on Him alone. This verse provides a bridge between these sections of the surah and its final one which comes as an address to the believers.