Surah At-Takathur

Introduction

The Companions of the Messenger of Allah, may Allah exalt his mention and grant him peace, used to call it "Al-Maqburah" (The Graveyard), as narrated by Ibn Abi Hatim from Sa’d bin Abi Hilal. It is Meccan, according to all exegetes, as Abu Hayyan stated. Jalal al-Suyuti stated that it is so according to the most well-known opinion. However, the evidence points to it being Medinan—which is the preferred view—based on what Ibn Abi Hatim narrated from Abu Buraydah regarding it. He said: It was revealed concerning two tribes of the Ansar: the Banu Harithah and the Banu al-Harith. They boasted and vied with one another in number. One party said, “Do you have someone like such-and-such?” and the others said the same. They boasted of the living, then said, “Let us go to the graves.” One party began to say, “Do you have someone like such-and-such?” pointing to a grave, “and such-and-such?” The others did the same. Consequently, Allah the Exalted revealed: “Competition in [worldly] increase diverts you...” (Al-Takathur).

Al-Bukhari and Ibn Jarir narrated from Ubayy bin Ka'b, who said: "We used to consider this to be from the Quran: 'If the son of Adam had two valleys of wealth, he would desire a third, and nothing fills the belly of the son of Adam except dust; then Allah accepts the repentance of whomsoever repents,' until ‘Competition in [worldly] increase diverts you’ was revealed."

At-Tirmidhi, Ibn Jarir, Ibn al-Mundhir, and others narrated from Ali, may Allah the Exalted ennoble his face: "We did not cease to doubt the punishment of the grave until ‘Competition in [worldly] increase diverts you’ was revealed." The punishment of the grave was only mentioned in Medina, as is recorded in the Sahih in the story of the Jewish woman.

Due to the strength of the evidence for its Medinan origin, some eminent scholars have said that it is the truth. Its verses are eight by consensus. It is equivalent to one thousand verses of the Quran. Al-Hakim and Al-Bayhaqi narrated in Al-Shu’ab from Ibn Umar, may Allah be pleased with both of them, that the Messenger of Allah, may Allah exalt his mention and grant him peace, said: "Is one of you unable to recite one thousand verses every day?" They said, "Who can recite one thousand verses?" He said, "Is one of you unable to recite ‘Competition in [worldly] increase diverts you’?"

Al-Khatib in Al-Muttafaq wal-Muftaraq and Al-Daylami narrated from Umar bin al-Khattab, may Allah be pleased with him, that the Messenger of Allah, may Allah exalt his mention and grant him peace, said: "Whoever recites one thousand verses shall meet Allah the Exalted while He is smiling at his face." It was said, "O Messenger of Allah, who can handle one thousand verses?" So he recited Surah ‘Competition in [worldly] increase diverts you’ to its end, then said, "By Him in whose hand is my soul, it is indeed equivalent to one thousand verses."

Nasir al-Din ibn al-Milaq mentioned the secret of this: The Quran consists of six thousand two hundred and some verses. If we disregard the fraction, one thousand is one-sixth of the Quran. This Surah encompasses one-sixth of the objectives of the Quran. For, according to what Al-Ghazali mentioned, there are six objectives: three essential ones—defining the One to whom one is called, defining the straight path, and defining the state upon returning to Him, the Exalted. And three supplementary ones—defining the conditions of the obedient, narrating the sayings of the deniers, and defining the stations of the path. One of these is knowledge of the Hereafter, which is indicated by defining the state upon returning to Him, the Exalted, which this Surah contains. Expressing this meaning as "one thousand verses" is more magnificent and glorious than expressing it as "one-sixth." And the matter, and Allah the Exalted knows best, lies beyond that. Its coherence with the preceding Surah is manifest.

At-Takathur: (1) Competition in [worldly] increase has diverted you.

(In the name of Allah, the Entirely Merciful, the Especially Merciful.)

"Diverted you": That is, occupied you. The root of lahw (diversion) is heedlessness, then it became commonly used for anything that occupies a person. Usage has specialized it for that which pleases a person, and it is close in meaning to play (la'b), which is why it often appears with that meaning. Al-Raghib said: "Diversion is that which occupies you from what concerns and matters to you." It has been said—though this is not the intended meaning here—that it signifies heedlessness. The meaning is: "It has made you diverted and heedless."

"Competition in [worldly] increase": That is, vying in numbers and boasting about them, such that some say, "We are more numerous," and others say, "We are more numerous."