Surah At-Taghabun 64:11-18 - Quran Translation Commentary

(64:14) O those who have believed, surely among your wives and children there are enemies to you; so beware of them. But if you pardon, overlook and forgive, then Allah is All-forgiving, All-kind.¹⁰

(64:15) Surely, your wealth and your children are only a trial,¹¹ and with Allah is a great reward.

(64:16) Therefore, fear Allah as far as you are able,¹² and listen and obey, and expend, that is better for your own souls; and whosoever is saved from the avarice of his own soul, those, they are the prosperers.

(64:17) If you lend Allah a goodly loan, He will multiply it for you, and will forgive you;¹³ and Allah is All-appreciative, All-clement.

(64:18) Knower of the unseen and the witnessed, the Exalted in Might, the Wise.

Commentary

9. In what sense does Allah guide a man’s heart? Zamakhshari says it refers to the tranquility of the heart and its inclination to obey the commandments.

Ibn `Abbas and `Alqamah (as also Mujahid: Kashshaf) said that He fills his heart with faith so that he realizes that what struck him could not have missed him and what missed him could not have struck him (Ibn Jarir, Qurtubi, Shawkani).

10. Ibn `Abbas, `Ikrimah and Dahhak are reported to have said that when some of the Muslims (that of `Awf b. Malik al-Ashja`i is a case in point) wished to migrate to Madinah (from Makkah or the countryside), their wives and children pleaded against the plan, so that, ultimately when they did migrate, they found that in the meantime others had learnt a lot of Islam. They felt angry about it and wanted to punish their folks (for having prevented early migration). Allah revealed these words directing them to pardon, overlook and forgive (Ibn Jarir, Zamakhshari, Razi, Qurtubi, Ibn Kathir, Shawkani).

On the other hand, `Ataa b. Yasaar’s opinion was that the verses were referring to those who sat back from a campaign or two being influenced by their wives and children who prevented them by pleading, “And who is going to look after us after you?” (Ibn Jarir, Shawkani).

The above report is in Tirmidhi who declared it trustworthy (Ibn Kathir).

In Yusuf Ali’s words: “In some cases, the demands of families, i.e., wife and children, may conflict with a man’s moral and spiritual convictions and duties. In such cases, he must guard against the abandonment of his convictions, duties, and ideals to their requests or desires. But he must not treat them harshly. He must make reasonable provision for them, and if they persist in opposing his clear duties and convictions, he must forgive them and not expose them to shame or ridicule, while at the same time holding on to his clear duty.”

11. It is in their love that a man commits many evils, and on their account disobeys Allah, such as, earning in an unlawful way to meet with their needs and desires (Razi, reworded).

Qurtubi warns that the rule is reversible. That is, sometimes a husband is enemy to his wife.

It is reported in connection with this verse that,

Once the Prophet was addressing a congregation when Hasan and Husain appeared in pink shirts, sauntering and jumping. He came down the pulpit, lifted them and placed them before him. Then he remarked, “Allah spoke the truth: ‘Surely, your wealth and your children are only a trial.’ I saw these two children sauntering and jumping and I could not restrain myself until I interrupted my speech to pick them up” (Ibn Jarir, Zamakhshari, Ibn Kathir, Shawkani).

The above report is in Tirmidhi (who declared it as not so trustworthy). It is also in Ibn Hibban’s collection (who said it is trustworthy), as well as in Nasa’i and Ahmad (Au.).

The Prophet has said about children in a report preserved by Bazzar and declared trustworthy by Haythami:

“Children make (one) miserly, ignorant and cowardly” (Au.).

12. A hadith of Bukhari and Muslim states the same thing. We present Bukhari’s version:

The Prophet said, “So long as I leave you alone, you leave me alone. Those before you were destroyed because of their much questioning and disagreements with their Prophets. When I ask you to avoid something, you avoid it; and when I ask you to do something, do it to the best of your ability” (Ibn Kathir).

The opinion of Zayd b. Aslam was that this ayah abrogates an earlier ayah of Surah Al `Imran because of the hardships that the former had caused. It said,

“Believers, fear Allah in the manner He should be feared, and die not but as Muslims.” People thought that it was too difficult for them to fear Allah in the manner He should be feared and, therefore, Allah revealed this verse to offer concession. This was also the opinion of Abu al-`Aliyyah, Zayd b. Aslam, Qatadah, Rabi` b. Anas, Suddi and Muqatil b. Hayyan (Ibn Jarir, Ibn Kathir).

Ibn Jarir disagrees with this opinion and Razi thinks that the two verses are dealing with different issues.

That is, fearing Allah to the extent of one’s ability is one thing, and to fear Him in the manner His Greatness requires, is another. A man’s ability increases with his attainment of the possible. And it being the demand that he fear in the manner that Allah should be feared, a man’s every successful attempt to achieve the possible, results in the increase of the range of possibility. It can go on endlessly (Au.).

13. We could quote a hadith to this effect. It is from Muslim’s collection: The Prophet said, “Allah comes down to the firmament closest to the earth at midnight or last-third part of the night and says, ‘Who will supplicate Me that I should respond to Him, or ask Me so that I give him? Who will give a loan to Him who is neither poor nor an oppressor?’” (Ibn Kathir).

Shawkani traces another hadith in this context. It is in Hakim, (declared trustworthy by Dhahabi: S. Ibrahim). The Prophet reported Allah’s words:

“I sought a loan from My slave but he did not give Me, but rather My slave abuses Me without knowing: he says ‘O bad times, O bad times,’ while I am the Time.”