Surah Taghabun Ayat 7 in Arabic Text
Here you can read various translations of verse 7
Those who disbelieve have claimed that they will never be resurrected. Say, “Yes, by my Lord, you will surely be resurrected; then you will surely be informed of what you did. And that, for Allah, is easy.”
The Unbelievers think that they will not be raised up (for Judgment). Say: “Yea, By my Lord, Ye shall surely be raised up: then shall ye be told (the truth) of all that ye did. And that is easy for Allah.”
The unbelievers have vehemently contended that they shall not be raised to life. Say to them: “Yes, by my Lord, you shall surely be raised to life, and you shall certainly be fully informed of all that you did. That is easy enough for Allah.”
The disbelievers pretend that they will never be resurrected (for the Account). Say (O Muhammad SAW): “Yes! By my Lord, you will certainly be resurrected, then you will be informed of (and recompensed for) what you did, and that is easy for Allah.
Those who disbelieve assert that they will not be raised again. Say (unto them, O Muhammad): Yea, verily, by my Lord! ye will be raised again and then ye will be informed of what ye did; and that is easy for Allah.
The ones who have disbelieved have asserted that they will never be made to rise again, Say, “Yes indeed, by my Lord! Indeed you will definitely be made to rise again, and indeed you will definitely be fully informed of whatever you did; and that is easy for Allah.”
The disbelievers claim they will not be raised from the dead. Say [Prophet], ‘Yes indeed! I swear by my Lord! You will be raised and then you will be informed about everything you have done: an easy matter for God.’
ان کافروں نے خیال کیا ہے کہ دوباره زنده نہ کیے جائیں گے۔ آپ کہہ دیجئے کہ کیوں نہیں اللہ کی قسم! تم ضرور دوباره اٹھائے جاؤ گے پھر جو تم نے کیا ہے اس کی خبر دیئے جاؤ گے اور اللہ پر یہ بالکل ہی آسان ہے
Quran 64 Verse 7 Explanation
For those looking for commentary to help with the understanding of Surah Taghabun ayat 7, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(64:7) The unbelievers have vehemently contended that they shall not be raised to life. Say to them: “Yes, by my Lord, you shall surely be raised to life, and you shall certainly be fully informed of all that you did.  That is easy enough for Allah.”
14. That is, this was the second basic error in which the deniers of the truth have been involved in every age, and which has ultimately brought about their ruin. Although no denier of the Hereafter ever had any means of knowing, nor has he today, nor will he have in the future, that there is no life after death, but these ignorant people have always asserted the same thing, whereas there neither exists any intellectual basis for denying the Hereafter with absolute certainty nor any scientific basis for it.
15. This is the third place where Allah Almighty has instructed His Prophet to tell the people by swearing an oath by his Lord that such a thing shall certainly happen. First, in Surah Younus, it was said: They ask, is what you say really true. Tell them: Yes, by my Lord, it is absolutely true and you have no power to avert it. (Surah Younus, ayat 53). Then, in Surah Saba, it was said: The disbelievers say: How is it that Resurrection is not overtaking us. Say: By my Lord, it will surely overtake you. (Surah Younus, ayat 3).
Here, the question arises: What difference does it make for a disbeliever in the Hereafter whether you give him the news of its coming by swearing an oath or without swearing an oath. When he does not believe in it at all, will he believe in it only because you are asserting this on oath. The answer is: In the first place, the addressees of the Prophet (peace be upon him) were the people who knew from their personal knowledge and experience that he had never uttered a lie in his life. Therefore, even if they might have forged the most shameless slander against him with their tongue, yet in their hearts they could never conceive that a truthful man like him could say a thing on oath by Allah of which he himself was not convinced by knowledge and experience. Secondly, the Prophet (peace be upon him) did not only present the doctrine of the Hereafter but also gave highly rational arguments for it. What distinguishes a Prophet from others is that the arguments, however strong and cogent, that others may give for the Hereafter, can at the most make the listener admit that the occurrence of the Hereafter is more reasonable and probable than its absence. On the contrary, a Prophet stands at a notch higher level than a philosopher. His real position is not that be has arrived at the conclusion of the necessity of the Hereafter by the exercise of reason. But his real position is that he has the knowledge that the Hereafter shall occur and says with conviction that it shall surely occur. Therefore, only a Prophet can swear an oath to declare this but not a philosopher. Then, faith in the Hereafter can be generated only by a Prophet’s statement; the reasoning of a philosopher does not have the power to induce even himself to adopt it as his religious creed on the basis of his own argument, not to speak of another person. If the philosopher is really correct, he cannot go beyond, should be or ought to be. Only a Prophet can assert with conviction that a thing is and certainly is.
16. This is the purpose for which the children of Adam will be resurrected. This also contains the answer to the question: What is the special need for it. If one keeps in view what has been discussed concerning verse 1,4 above, one can easily understand that in this universe, which has been created with the truth, it would be highly unreasonable to imagine about man who has been given freedom to choose either belief or unbelief, who has been granted authority to appropriate many of the things in this universe, and who after choosing the way of belief or unbelief has accomplished much good or done evil on his own responsibility by making the right or the wrong use of his authority during his life. That when he has done all this the good done by the virtuous and the evil committed by the criminal, one should neither bear any fruit, nor should there be any time when his deeds and actions should be subjected to security. The person who asserts such an irrational thing inevitably commits one of the two absurdities: either he thinks that although this universe is based on wisdom, yet a creature like man, who has been endowed with authority, has been created and left irresponsible here; or he thinks that this universe is a random creation devoid of the wisdom of a Wise Creator. In the first place, he makes a contradictory statement, for the existence of an irresponsible creature, endowed with authority, in a universe based on wisdom, is clearly against justice and wisdom. In the second case, he cannot give any rational being like man should come into being in a haphazardly created, foolish universe, and how he conceived the idea of justice. Only a stubborn person could uphold the belief that folly could generate wisdom and injustice could generate justice, or the one who has become a mental patient because of his obsession for hair splitting.
17. This is the second argument for the Hereafter. The first argument was for its necessity and this second is for its possibility. Obviously, when God could create such a grand and wonderful system of the universe without any difficulty and when He could create human beings in the world in the first instance, it cannot be difficult for Him to resurrect the same human beings and summon them before Himself for the purpose of accountability.
7. The disbelievers pretend that they will never be resurrected. Say: “Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did; and that is easy for Allah.” 8. Therefore, believe in Allah and His Messenger and in the Light which We have sent down. And Allah is All-Aware of what you do. 9. The Day when He will gather you on the Day of Gathering, that will be the Day of At-Taghabun. And whosoever believes in Allah and performs righteous deeds, He will expiate from him his sins, and will admit him to Gardens beneath which rivers flow, to dwell therein forever; that will be the great success. 10. But those who disbelieved and denied Our Ayat, they will be the dwellers of the Fire, to dwell therein forever. And worst indeed is that destination
Allah the Exalted informs about the disbelievers, idolators and the atheists that they claim that they will not be resurrected,
(Say: “Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did…”) meaning, `you will be informed of all of your actions, whether major or minor, big or small,’
(and that is easy for Allah.) `resurrecting and recompensing you is easy for Allah.’ This is the third Ayah in which Allah orders His Messenger to swear by His Lord, the Exalted and Most Honored, that Resurrection occurs. The first is in Surah Yunus,
(And they ask you to inform them: “Is it true” Say: “Yes! By my Lord! It is the very truth! and you can not escape it!”) (10:53), The second is in Surah Saba’,
(Those who disbelieve say: “The hour will not come to us.” Say: “Yes, by my Lord, it will come to you…”) (34:3), and the third is this Ayah,
(The disbelievers pretend that they will never be resurrected. Say: “Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did; and that is easy for Allah.”) Allah the Exalted said,
(Therefore, believe in Allah and in His Messenger and in the Light which We have sent down.) that is, the Qur’an,
(And Allah is All-Aware of what you do.) none of your deeds ever escapes His knowledge.
(The Day when He will gather you on the Day of Gathering,) meaning the Day of Resurrection. This is the Day when the earlier and later generations will all be gathered in one area, a caller would be heard by them all, and one’s vision would easily see them all. Allah said,
(That is the Day whereon mankind will be gathered together, that is a Day when all will be present.) (11:103), and,
(Say: “(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.”) (56:49-50) Allah’s statement,
(that will be the Day of At-Taghabun) Ibn `Abbas said, “It is one of the names of the Day of Judgement, and that is because the people of Paradise will have gained over the people of the Fire.” Qatadah and Mujahid said similarly. Muqatil bin Hayyan said, “There is no mutual loss and gain greater than these entering Paradise and those being taken to the Fire.” Allah explained His statement saying;
(And whosoever believes in Allah and performs righteous deeds, He will expiate from him his sins, and will admit him to Gardens beneath which rivers flow (Paradise), to dwell therein forever; that will be the great success. But those who disbelieved and denied Our Ayat, they will be the dwellers of the Fire, to dwell therein forever. And worst indeed is that destination.) We explained these meanings several times before.
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