Will you explain what is meant in the chapter of at-Takathur?

- What does counting the ones in the grave mean?

Dear Brother / Sister,

The chapter at-Takathur suresi is the one hundred and second chapter in the Quran  but it is the sixteenth chapter in terms of the order of revelation. It was sent down after the chapter of al-Kawthar and before the chapter of al-Maun in Makkah. There is also a narration that it was sent down in Madinah. (see Bukhari, "Riqaq" 10; Shawkani, V, 575)

The chapter takes its name from the word "takathur" mentioned in the first verse meaning "the race of having more, boasting of having a lot of things". The chapter is also called "Alhakum" and "maqbura". (Ibn Ashur, XXX, 517)

People’s being engaged in the deceptive aspects of life, their ambition to pile up money and goods and their state in the hereafter are mentioned in the chapter.

The Meaning of the Chapter of at-Takathur:

1. The mutual rivalry for piling up (the good things of this world) diverts you (from the more serious things)
2. Until ye visit the graves.
3. But nay, ye soon shall know (the reality).
4. Again, ye soon shall know.
5. Nay, were ye to know with certainty of mind, (ye would beware!)
6. Ye shall certainly see Hell-Fire!
7. Again, ye shall see it with certainty of sight.
8. Then, shall ye be questioned that Day about the joy (ye indulged in!)

The Explanation of the Verses

Verses 1-5: The word "takathur" mentioned in the first verse of the chapter and translated as "the mutual rivalry for piling up" means "to be engaged in a competition of increasing things that people boast of like wealth, children, assistants and servants in various ages ambitiously regardless of a high aim and reason, to be overwhelmed with the ambition of earning more without considering the spiritual and ethical responsibility".

This ambition can be individual or social. The concept "takathur" in the verse gives information about the mentality of the community of Jahiliyya but it also includes a more universal message, a general determination and hence a warning.

As a matter of fact, the main principle of capitalism, which is the dominant mentality in countries and societies called “developed” for a few centuries is to produce continuously, to consume and produce again and to increase profit and wealth infinitely. This worldview and the practices brought about by it are the contemporary examples of this "rivalry for piling up". However, this rivalry, which deactivates and even destroys humanity's spiritual and moral values and accumulations, brings about a system of inequality and injustice that ranges from individual relations to international relations by using economic and political power and the means of communication, transforming the world into a “global” area of unhappiness.  

The word "maqabir" in verse 2 is the plural form of "maqbara", which means grave. The clause "until ye visit the graves" has been interpreted in three different ways by tafsir scholars: 

    a) In a metaphorical way: "You finally died and entered graves." 

    b) In another metaphorical way: "You boasted of the dead bodies in graves." 

    c) In its literal meaning: "You went to graves and boasted of the dead people there."

According to what is stated in tafsir books, the Arabs of Jahiliyya regarded the plenitude of their wealth, children, relatives and servants as a means of pride and honor. When they boasted about it, they did not find the living people enough and went to the graves in order to prove the superiority of their tribes with their members that died; they showed the graves of their relatives and boasted of the number of their dead people. Although such narrations are presented as the reason for the revelation of the chapter, the deeds like boasting of the plenitude of wealth, children and supporters are criticized in general and it is stated that the real superiority will be clear in the hereafter.

The word "kalla" meaning "no" at the beginning of verses 3-5 is repeated three times in order to reinforce the fact that it is a terrible mistake to forget about life in the hereafter, which is eternal, the reckoning there and making preparations for that reckoning, to be engaged in the competition of increasing wealth and property, which are ephemeral and are valuable only when they are used for lofty purposes, and to boast of them.  

The phrase "ilm al-yaqin" mentioned in verse 5 and translated as "to know with certainty of mind" is a term consisting of the word "ilm", which lexically means "to understand/realize something with its real nature", and the word "yaqin" which lexically means "definite knowledge in compliance with the truth"; it is defined as "the knowledge expressed by mental evidences and the evidences from the divine resources". 

Verses 6-8: The phrase "ayn al-yaqin" in the verse translated as "Ye shall certainly see…" is a term consisting of the word "ayn" ("eye") and the word "yaqin" which lexically means "definite knowledge in compliance with the truth"; it means the knowledge that is obtained through observation and that is clearly true. 

It is understood that the knowledge obtained through ayn al-yaqin is superior to and more definite than the knowledge obtained through ilm al-yaqin. Allah Almighty informs us by vowing that that those who accept the absolute truth in the world but who do not make preparations for the hereafter by being deceived by ephemeral things and boasting of them will be punished in Hell in the hereafter.   

The statement "Ye shall certainly see Hell-Fire" in verse 6 is immediately followed by the statement "Again, ye shall see it with certainty of sight" in verse 7 so that seeing will not be regarded as something metaphorical; thus, the threat is reinforced and the vastness of Hell is expressed. (Abu Hayyan, VIII, 508)

Verse 8 shows that those who do not use the boons given by Al­lah in His way and in the way that He orders in order to thank Him but who use them as a means of boasting and regarding themselves superior will be questioned for those boons and that they will finally be punished severely in Hell. (see Diyanet Tefsiri, Kur’an Yolu: V/635)

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