The final section of Surat At-Taghbun addresses the believers, warning them against failure in the test represented in the temptation of spouses, children and riches. They are required to remain God-fearing, be obedient to him and give willingly for his cause. They are warned against being stingy.
They are further promised the doubling of their provisions, forgiveness of their sins and success. They are finally reminded of God’s all-encompassing knowledge, power and wisdom:
{Believers, some of your spouses and children are enemies to you; so beware of them. Yet, if you overlook their faults, pardon and forgive, God is much forgiving, ever merciful.
Your wealth and children are only a trial and a temptation, whereas with God there is a great reward.
Therefore, remain God-fearing as best as you can, listen, obey and be charitable. That will be best for you. Those that are preserved from their own meanness are the ones who will achieve success.
If you make a goodly loan to God, He will repay you in multiples, and will forgive you your sins. God is ever thankful, forbearing.
He knows all that is beyond the reach of human perception and all that is witnessed; the Almighty, the Wise.} (At-Taghabun 64: 14-18)
A man asked Ibn `Abbas about the first verse in this section and it is reported that he told him that there were some people in Makkah who accepted Islam and wanted to join the Prophet in Madinah, but their spouses and children prevented them.
When they ultimately joined him, they realized that those who were already with the Prophet had acquired insight in their religion. Therefore, they wanted to punish their spouses and children from having kept them away. God then revealed this verse telling them:
{If you overlook their faults, pardon and forgive, God is much forgiving, ever merciful.} (At-Taghabun 64: 14)
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This hadith is related by At-Tirmidhi who described it as authentic. The same opinion is expressed by `Ikrimah, Ibn `Abbas’ disciple.
The Qur’anic statement is wider in scope and import than this particular situation represents. For this warning is the same as in the following verse:
{Your wealth and children are only a trial and a temptation, whereas with God there is a great reward.} (At-Taghabun 64: 15)
Both caution against the temptation that wives, children and wealth present. The warning that some spouses and children may be one’s enemies refers to a true fact in human life. In this way, the verses touch upon some intricate and complex ties in man’s emotions and how they are influenced by life’s circumstances.
| One may be willing to face such hardship himself, but cannot bear that such hardship be suffered by his wife and children. |
Spouses and children may divert person’s attention from God’s remembrance. They may also make a man fall short of discharging the responsibilities required of his faith; this in order to spare himself the troubles that he may face as a result of fulfilling such responsibilities.
A person who strives for God’s cause may be exposed to much loss and may have to sacrifice a great deal. He and his family may have to withstand much hardship. He may be willing to face such hardship himself, but cannot bear that such hardship be suffered by his wife and children.
As a result, he may be tight-fisted and cowardly in order to ensure that they are safe, free of trouble and financially secure. Thus, they become his enemies as they turn him away from doing what is good and stop him from fulfilling the ultimate objective of his existence. Indeed, they may even stand in his way, stopping him from fulfilling his duty. In doing so, they may wish to spare themselves what may happen as a result, or they may not share his belief.
In this way, man finds himself unable to separate himself from them and dedicate himself to God’s cause. This is also a form of enmity that may vary in degrees. Furthermore, such situations are faced by believers at all times.
This very complex situation merits such a caution from God as to alert believers’ hearts so that they do not allow such feelings and pressures to creep into their minds. The caution is stated again, this time as a warning against the temptation presented by wealth and children. The Arabic word used here is fitnah, which conveys two earnings:
The first is ‘trial’, which makes the verse mean that God puts you to trial by giving you riches and children. He tests you in this way, so always be on the alert in order to pass your test and dedicate yourself to God.
The second meaning is ‘temptation’, and in this sense the verse means that riches and children present temptations for you to indulge in sin. Beware then and do not allow such temptations to distract you from the way that leads to God’s acceptance. Both meanings are acceptable.
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| The Prophet’s Care for Children |
“The Prophet was delivering a sermon when Al-Hasan and Al-Husayn came wearing two red shirts and tripping as they walked. The Prophet got down from the pulpit and took them up, placing them next to him. He then said:
"God and His Messenger speak the truth: {Your wealth and children are only a trial and a temptation.}
I saw these two young boys tripping as they walked, and I could not wait. I had to interrupt my speech to lift them up”.
Thus did the Prophet do with his two grandchildren. It is, then, a very serious matter. Therefore, alerting people to it and making them aware of what it may lead to is necessary, as God, Who created people and gave them their natural feelings, knows. They can then restrain themselves so as not to allow such feelings to dictate their behavior, knowing that such loving bonds could end up causing them what an enemy tries to cause.
Therefore, when the warning is given and the encouragement is made to pass the test and to overcome the temptation, they are reminded of what God has in store for them, {whereas with God there is a great reward. } (At-Taghabun 64: 15)
The believers are admonished to do their best to remain God-fearing and to obey God's orders:
{Therefore, remain God-fearing as best as you can, listen, obey and be charitable} (At-Taghabun 64: 16)
Here, we see an aspect of God's care as He restricts what is expected of the believers to that which remains within their power and ability. He knows the limit of what they can do in obedience of Him. The Prophet says:
"When I give you an order, do it as best you can, and when I prohibit something, refrain from it completely." (Al-Bukhari and Muslim)
Limits cannot be set on obeying an order to do something. Therefore, what is within one's ability and power is sufficient. On the other hand, prohibition cannot be divided. It is required in full.
They are also called upon to be generous in what they donate:
{And be charitable. That will be best for you} (At-Taghabun 64: 16)
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Normally, they spend their money on their own needs, God instructed them to spend in charity what is good for themselves. Thus when they are charitable, they are actually spending their money on what is good for themselves. The Surah also depicts meanness as a plague, one they must try to get rid of. He is happy who manages to achieve this:
{Those that are preserved form their own meanness are the ones who will achieve success.} (At-Taghabun 64: 16)
The Surah goes on encouraging them to be charitable, making it desirable for them. It describes such charity as a loan given to God. Who would want to lose the opportunity to give his Master a loan?
God accepts the loan, repays it many times over, forgives the lender his sins, thanks the lender and forbears with him when he falls short of thanking Him:
{If you make a goodly loan to God, He will repay you in multiples, and will forgive you your sins. God is ever thankful, forbearing.} (At-Taghabun 64: 17)
Blessed be God's name: how generous and great He is! It is He who creates man, His servant, and then gives him all his provisions. He then asks him to give Him as a loan some of what is surplus to his needs. He Almighty repays this loan in multiples and thanks his servant and forbears when His servant is not as grateful as he should be.
God thus teaches us how to rise above our weaknesses and shortcomings and how to aspire to the sublime, trying to be like Him, albeit within our limited abilities. God breathed of His spirit into man, so that man will always aspire to achieve this ideal, within the scope of his nature and ability.
Therefore, the sublime remains open for man always to aspire to. He can try to rise, step after step, so that he can meet God presenting what He likes him to present and what earns him His pleasure.
The section then concludes with a statement of God's knowledge and wisdom:
{He knows all that is beyond the reach of human perception and all that is witnessed; the Almighty, the Wise.} (At-Taghabun 64: 18)
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