Title: Explaining Sūrah al-Takāthur

Original Title: ّ‫تفسري جزء عم‬

Original Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn

EXPLAINING SŪRAH

al-Takāthur
BY:

Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn1

1
This article was taken from the book ّ‫( تفسري جزء عم‬Tafsīr Juz ‘Amma) by Muḥammad Ibn Ṣāliḥ al-
‘Uthaymīn (1423/2002, Riyadh: Dar al-Thurayya). Some text, such as poetry, were not included in this
translation. At the time of translating, the original Arabic text could be found at:
http://www.ibnothaimeen.com/all/books/article_17887.shtml.
Page 1 of 15
Title: Explaining Sūrah al-Takāthur
Original Title: ّ‫تفسري جزء عم‬
Original Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn

TABLE OF CONTENTS

S Ū R A H A L - T A K Ā T H U R, Verses 1-8 ................................................................................... 3

The Explanation of Verse 1: Competition in increasing in worldly pursuits diverts you  ....... 4

The Explanation of Verse 2: until you visit the graves............................................................. 6

The Explanation of Verse 3: Surely, you will come to know ................................................... 7

The Explanation of Verse 4: Again, surely you will come to know .......................................... 9

The Explanation of Verse 5: Surely, if you only knew with certain knowledge ..................... 9

The Explanation of Verse 6: You will certainly see Hell ........................................................... 9

The Explanation of Verse 7: Then you will see it with certain sight ..................................... 11

The Explanation of Verse 8: Then, on that day, you will be asked about the blessings ...... 12

Page 2 of 15
Title: Explaining Sūrah al-Takāthur
Original Title: ّ‫تفسري جزء عم‬
Original Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn
SŪRAH AL-TAKĀTHUR

ِ‫ن ال ّرَحِيم‬
ِ َ‫حم‬
ْ َ‫بِسْمِ اللّهِ ال ّر‬

In the name of Allah, the Most Merciful, the Bestower of all mercy

1 Competition in increasing in worldly  ُ‫ ألْهَـكُمُ التَّكاثُر‬


pursuits diverts you
2 Until you visit the graves  َ‫ حَتَّى زُرْتُمُ الْمَقابِر‬

3 Surely, you will come to know.  َ‫سوْفَ َتعْلمُون‬
 َ َّ‫ كال‬
4 Again, surely you will come to know.  َ‫سوْفَ َتعْلمُون‬
 َ َّ‫ ثُمَّ كال‬
5 Surely, if you only knew with certain  ِ‫ كالَّ لوْ َتعْلمُونَ عِلْمَ الْيَ ِقني‬

knowledge
6 You will certainly see Hell  َ‫جحِيم‬
 َ ْ‫ لتَ َروُنَّ ال‬
7 Then you will see it with certain sight  ِ‫ ثُمَّ لتَ َروُنَّهَا عَيْنَ الْيَ ِقني‬

8 Then, on that day, you will be asked  ِ‫النعِيم‬
 َّ ِ‫ ثُمَّ لتُسْألُنَّ َيوْمَئِذٍ عَن‬
about the blessings2

2
The Quran, Sūrah al-Takāthur, 102:1-8
Page 3 of 15
Title: Explaining Sūrah al-Takāthur
Original Title: ّ‫تفسري جزء عم‬
Original Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn

EXPLAINING SŪRAH AL-TAKĀTHUR

Verses 1 – 8

Verse 1:  ُ‫ ألْهَـكُمُ التَّكاثُر‬

Competition in increasing in worldly pursuits diverts you In this sentence,
Allah ( َّ‫ ) عَزَّ َوجَل‬addresses His servants, informing them that Competition in
increasing in worldly pursuits diverts you.

Competition here means your occupation in pursuits of things which divert

you from more important concerns such as remembering Allah and obeying Him.
The entire nation of mankind is addressed by this verse is except for those who
are busy with pursuits of the hereafter and neglect chasing after this worldly life’s
amusements. But such people are few because it is authentically reported in a
ḥadīth Qudsī that Allah ( ‫ ) تبارك وتعاىل‬will say on the Day of Resurrection:

، ِ‫ أخْرِجْ َبعْثَ النَّار‬: ُ‫ فيَ ُق ْول‬، ‫سعْدَيْك وَاخليْرُ يف يَدَيْك‬

َ َ‫ لبَّيْك و‬: ُ‫ فيَ ُق ْول‬، ُ‫(( يَا آدَم‬
)) َ‫عني‬
ِ ْ‫وَتِس‬ ً‫سعَة‬
ْ ِ‫سعَمِائَةٍ وَت‬
ْ ِ‫ مِنْ كُلِّ ألْفٍ ت‬: َ‫ وَمَا َبعْثُ النَّارِ ؟ قال‬: َ‫قال‬
“Adam.” Adam will answer, “I respond to Your call and all good is in Your
hands.” Allah will tell him, “Bring out the people of the fire,” but Adam will
ask, “And who are the people of the fire?” Allah will say, “From every one
thousand, nine hundred ninety-nine (are in the fire).”3

3
Recorded by al-Bukhārī (no. 6530) and Muslim (no. 222, 379)
Page 4 of 15
Title: Explaining Sūrah al-Takāthur
Original Title: ّ‫تفسري جزء عم‬
Original Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn

Only one of every thousand people will be in Paradise, and nine hundred ninety-
nine will be in the fire – a huge number. If there is only one individual from the
Sons of Adam destined for Paradise and the rest are going to Hell, then verses
such as this may address all mankind in general since 1/1000 is almost nothing
when compared to the rest of those generally addressed.

in increasing in worldly pursuits includes pursuing increases in anything such

as wealth, family, status or reputation, or even increasing in knowledge. Anything
in which people may rival one another to increase themselves in so they feel
proud and boastful can be included in this verse. An example of this is what the
owner of the garden estate said to his companion (as reported in the Quran):

 ‫ أنَا أكْثَرُ مِنك مَاالً وَأعَزُّ نَفرًا‬

“I am greater than you in wealth and stronger in followers.”4

Therefore, people may compete in the pursuit of wealth, hoping to acquire more
money than others or a more expansive corporation. People also compete with
one another with respect to the number of their party members or followers,
saying, “We are greater than them in number.”

Likewise, people sometimes compete in acquiring knowledge. However, if

someone seeks to increase his religious knowledge, then that is praiseworthy. As
for any other type of knowledge, it may either be permissible, or impermissible.

4
Sūrah al-Kahf, 18:34
Page 5 of 15
Title: Explaining Sūrah al-Takāthur
Original Title: ّ‫تفسري جزء عم‬
Original Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn

Those are just some of the more common pursuits in which the Sons of Adam
compete with each other to gain more. They occupy themselves in such activities
more so than in the very reason for which they were created – the worship of
Allah ( ‫) عز وجل‬.

Verse 2:  َ‫ حَتَّى زُرْتُمُ الْمَقابِر‬

until you visit the graves means until you die. A person is prone to try and
increase in worldly things continuously until his death.5 When his pride in himself
increases, so does his hope (for more worldly things or for his status to last); he
grows old in both his age and in his hope for more. You may find a ninety-year-old
man with more hopes and ambition for the future than a young man of fifteen,
for example. This is the meaning of the verse: You are amusing yourselves,
distracting yourselves with the increase of worldly things more so than the
hereafter, and this continues until you die.

This verse until you visit the graves was mentioned by a righteous scholar and
Umayyad leader of the past, ‘Umar Ibn ‘Abdul-Azīz ( ‫ ) رمحه اهلل‬as an evident analogy
that any visitor is destined to return to his homeland, and his grave is not his final
destination. It has been reported that when a Bedouin heard the verses Your

5
About this continual hoping for more wealth until death, the prophet ( ‫ ) صلى اهلل عليه وسلم‬said in a ḥadīth
recorded by al-Bukhārī (no. 6439) and Muslim (no. 1048):

ْ‫ وَيَتُوبُ اللَّهُ عَلى مَن‬، ُ‫ وَلنْ َيمْأل فاهُ إِالَّ التُّرَاب‬، ِ‫((لوْ أنَّ الِبْنِ آدَمَ وَادِيًا مِنْ ذَهَبٍ أحَبَّ أنْ يَكُونَ لهُ وَادِيَان‬
)) َ‫تَاب‬
If the Son of Adam had a valley full of gold, he would like to have two valleys; nothing fills his
mouth (satisfies him) except dirt (from his grave). And Allah forgives whoever repents to Him.

Page 6 of 15
Title: Explaining Sūrah al-Takāthur
Original Title: ّ‫تفسري جزء عم‬
Original Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn

competition in increasing in worldly pursuits diverts you until you visit the
graves he said, “By Allah, a visitor is not a resident. Therefore, he will certainly
be resurrected.” And this is true, because a visitor is someone who visits a place
then returns to his true home.

With this understanding, it is clear that what some people write in newspaper
obituaries and the likes when someone dies that, “He has reached his final resting
place” is completely wrong and a lie. The grave is not a final destination for
anyone. If someone actually believes these words literally, he disbelieves in the
resurrection. And believing in the resurrection is such a major Muslim belief that
denying it is apostasy from Islam. Still, many people use such words not knowing
what they actually mean. Or perhaps such statements are inherited from those
atheists who do not believe in life after death.

Therefore, we should avoid such statements and not refer to someone’s grave as
“his final resting place” because a person’s final destination is either Paradise or
Hell on the Day of Resurrection.

Verse 3:  َ‫سوْفَ َتعْلمُون‬

َ َّ‫ كال‬
Surely, you will come to know It is said that the first
Allah ( ‫ ) تعاىل‬then says
Arabic word of the verse َّ‫( كال‬kallā) is a word of deterrence. In other words: Stop
this competition for the increase of worldly things. Other scholars say that َّ‫كال‬
means “truly” or “surely.”

Page 7 of 15
Title: Explaining Sūrah al-Takāthur
Original Title: ّ‫تفسري جزء عم‬
Original Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn

As for the meaning of you will come to know it means: You will know the
consequences of these pursuits of yours when you reach the next life and that
these worldly increases will not benefit you. It has come in a ḥadīth recorded by
Muslim that the prophet ( ‫ ) صلى اهلل عليه وعلى آله وسلم‬said:

ْ‫ أو‬، َ‫ وَلْيسَ لك مِنْ مَالِك إِالَّ مَا أكلْتَ فأفْنَيْت‬، ‫ مَالِي وَمَالِي‬: ‫(( يَ ُق ْولُ ابْنُ آدَم‬
)) َ‫مضَيْت‬
ْ ‫فأ‬ َ‫ أوَ َتصَدَّقْت‬، َ‫لبِسْتَ فأبْليْت‬
The Sons of Adam say, “My wealth, my wealth!” But there is nothing (of
benefit) from your wealth except for what you eat and you finish, or what
you clothe yourself with and wear out, or that which you give as charity
thereby sending it forward.6

People boast of their wealth, but other than those categories above, the rest of
one’s wealth is simply left after his death to be enjoyed by someone else. This
money we have in our hands, we either use it for 1) food that we eat and finish,
or 2) we use it for clothing and essentials that wear out or finish, 3) or we give
money in charity which we send forward for the Day of Resurrection, or 4) we
leave our money (when we die) to be used by others. The wealth we own is only
one of these four categories.

So Surely, you will come to know. means: You will know the consequences of
occupying yourselves with increasing worldly things so much that you were
distracted from concerning yourself with the next life.

6
Recorded by Muslim (no. 2958)
Page 8 of 15
Title: Explaining Sūrah al-Takāthur
Original Title: ّ‫تفسري جزء عم‬
Original Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn

Verse 4:  َ‫سوْفَ َتعْلمُون‬

َ َّ‫ ثُمَّ كال‬
Allah then says Again, surely you will come to know and this verse is a
confirmation of the previous one, reaffirming that people should stop (working to
acquire this life more so than the next).

Verse 5:  ِ‫ كالَّ لوْ َتعْلمُونَ ِعلْمَ الْيَ ِقني‬

Surely, if you only knew with certain knowledge No doubt, if you only knew
this for certain, you would realize you are misguiding yourselves. But you are not
certain in this knowledge because you are heedless, preferring this lesser worldly
life. If you only had certain knowledge of this fact, you would know you are in
extreme misguidance and error.

Verse 6:  َ‫ لتَ َروُنَّ ا ْلجَحِيم‬

You will certainly see Hell This sentence is a separate verse and should not be
misinterpreted to be a continuation of the previous verse to mean: If you only
knew with certain knowledge, you will see Hell. For this reason, when reciting the
Quran, the reciter must stop after reciting verse 5:

 ِ‫ كالَّ لوْ َتعْلمُونَ عِلْمَ الْيَ ِقني‬

Surely, if you only knew with certain knowledge.

However, we often hear reciters in prayer combining verses 5 and 6, saying:

 َ‫ كالَّ لوْ َتعْلمُونَ عِلْمَ الْيَ ِقنيِ لتَ َروُنَّ الْجَحِيم‬

Page 9 of 15
Title: Explaining Sūrah al-Takāthur
Original Title: ّ‫تفسري جزء عم‬
Original Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn

Surely, if you only knew with certain knowledge, you will certainly see
Hell.

This mistake in recitation is either from carelessness or forgetfulness, or because

they do not carefully ponder the true meanings of the verses. If we carefully
consider the meanings, we find that by combining the verses, reciting one right
after the other without pausing, the meaning is incorrectly changed. For example,
if we do not pause between the two verses saying, Surely, if you only knew
with certain knowledge – you will certainly see Hell then, according to the
Arabic syntax, this would mean that seeing Hell is only dependent and conditional
upon people having sure knowledge that they will see it. This meaning is incorrect
(because everyone will see Hell regardless whether they knew for certain, in this
life, that they would see it).

We should be careful not to unintentionally change the meaning of verses with

our recitation. Whoever hears someone recite, Surely, if you only knew with
certain knowledge – you will certainly see Hell combining these two verses, he
should bring this point to the reciter’s attention and inform him that combining
these verses leads to an incorrect, assumed meaning. He must pause between the
two verses and not recite both without stopping, first, because the rule is to
pause after each individual verse, and second, because combining the verses
negatively changes the meaning. So You will certainly see Hell is a separate
sentence and a separate verse and should not be recited successively, combining
it with the verse before it.

Page 10 of 15
Title: Explaining Sūrah al-Takāthur
Original Title: ّ‫تفسري جزء عم‬
Original Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn

The Arabic syntax of the verse also contains an oath, actually meaning, “By Allah,
you will certainly see Hell.” This is why the scholars of Arabic sentence syntax say
that the ‫( َل‬la) at the beginning of the verse  َ‫ لتَ َروُنَّ ا ْلجَحِيم‬ is the oath and
the rest of the verse is that which is being sworn to affirm. So the verse You will
certainly see Hell contains an omitted oath, rendering the meaning “By Allah,
you will certainly see Hell.”

As for the word َ‫جحِيم‬

َ ‫( ا ْل‬al-Jaḥīm), it is one of the names of the fire of Hell.

Verse 7:  ِ‫ ثُمَّ لتَرَوُنَّهَا عَيْنَ الْيَ ِقني‬

Then you will see it with certain sight This is a confirmation of the actual, real
seeing of the Hellfire. When will you see it? You will see it in reality on the Day of
Resurrection.7 It will be brought, pulled with seventy thousand reins, each rein
pulled by seventy thousand angels.8 Can you imagine such a fire? We seek
protection from Allah from it. It is enormous since it will be pulled by seventy
thousand reins, and every single rein will be pulled by seventy thousand angels,

7
Allah says in the Quran (Sūrah Maryam, 19:71):

 ‫ وَإِن مِّنكُمْ إِالّض وَارِدُهَا ۚ كانَ عَلى رَبِّك حَْتمًا مَّقْضِيًّا‬

There is not one of you but will pass over it (Hell); this is with your Lord a decree which must be
accomplished.
8
Ibn Mas’ūd narrated a ḥadīth recorded by Muslim (no. 2842) in which the prophet ( ‫) صلى اهلل عليه وسلم‬
said:

)) ‫ك يَجُرُّونَهَا‬
ٍ ‫(( ُيؤْتَى بِجَهَنَّمَ َيوْمَئِذٍ لهَا سَبْعُونَ ألْفَ زِمَامٍ مَعَ ُكلِّ زِمَامٍ سَبْعُونَ ألْفَ مَل‬
Hell will be brought on that day having seventy thousand reins. Each rein will have seventy
thousand angels pulling it.
Page 11 of 15
Title: Explaining Sūrah al-Takāthur
Original Title: ّ‫تفسري جزء عم‬
Original Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn

especially since angels themselves are massive and extremely powerful.

Therefore, Hell is amazingly massive; may Allah save us from it.

Verse 8:  ِ‫ ثُمَّ لتُسْألُنَّ َيوْمَئِذٍ عَنِ النَّعِيم‬

Then, on that day, you will be asked about the blessings At that time, at that
terrifying standing (before Allah), you will be asked about the blessings and
enjoyments you indulged in, in this world.

The scholars ( ‫ ) رمحهم اهلل‬differ among themselves regarding this verse. Will only
disbelievers be questioned about their worldly delights, or will both believers and
disbelievers be questioned?

The correct understanding is that both believers and disbelievers will be

questioned about the blessing they enjoyed in life. However, disbelievers in Allah
will be asked as a way of criticizing and condemning them. As for believers, they
will be asked simply as a way of reminding them of their worldly blessings. The
proof that this questioning is general, including both groups, is the story reported
about the prophet ( ‫ ) صلى اهلل عليه وسلّم‬along with Abū Bakr and ‘Umar. Abū
Hurayrah narrated that once the messenger of Allah ( ‫ ) صلى اهلل عليه وسلّم‬left his
house and found Abū Bakr and ‘Umar outside. He asked them:

)) ‫؟‬ ‫جكُمَا مِنْ بُيُوِتكُمَا هَذِهِ السَّاعَة‬

َ َ‫(( مَا أخْر‬
What has brought you out at this hour?

They answered, “Hunger.” The prophet ( ‫ ) صلى اهلل عليه وسلّم‬replied:

Page 12 of 15
Title: Explaining Sūrah al-Takāthur
Original Title: ّ‫تفسري جزء عم‬
Original Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn

)) ‫موْا‬
ُ ْ‫ُقو‬ ، ‫جكُمَا‬
َ َ‫ ألخْرَجَنِي الَّذِي أخْر‬، ِ‫ وَالَّذِي نَفْسِي بِيَدِه‬، ‫(( أمَّا أنَا‬
As for me, I swear by Him in whose hand is my life, what brought you both
out has also brought me out. Stand up.

So they got up with him and went to a man from the Anṣār (the residents and
“Helpers” of Medina), but he was not home. When his wife saw them, she said,
“Most welcome!” Allah’s messenger ( ‫ ) صلى اهلل عليه وسلّم‬asked her where the man
was, to which she answered, “He went to get fresh water for us.” When the man
returned and saw the messenger of Allah ( ‫ ) صلى اهلل عليه وسلّم‬and his two
companions, he said, “All praise is for Allah. Today, no one has more honorable
guests than me.” He brought them a bunch of ripe dates and some dry and fresh
dates, saying, “Eat from this.” He then took a long knife (for slaughtering).
(Understanding his intentions), Allah’s messenger ( ‫ ) صلى اهلل عليه وسلّم‬told him:

)) ‫ب‬
َ ‫ح ُل ْو‬
َ ْ‫َوال‬ ‫(( ِإَّياك‬
Beware of (slaughtering) a dairy animal.

He slaughtered a sheep for them, and they ate from the sheep and dates and
drank (fresh water). When they had eaten their fill and satisfied their thirst, the
messenger of Allah ( ‫ ) صلى اهلل عليه وسلّم‬said to Abū Bakr and ‘Umar:

ْ‫جكُمْ مِنْ ُبيُو ِتكُم‬

َ َ‫ أخْر‬، ِ‫النعِيمِ َيوْمَ الْقِيَامَة‬
َّ ‫(( وَالَّذِي نَفْسِي بِيَدِهِ لتُسْألُنَّ عَنْ هَذَا‬
)) ُ‫النَّعِيم‬ ‫جعُوا حَتَّى أصَابَكُمْ هَذَا‬
ِ ْ‫ ثُمَّ لمْ تَر‬، ُ‫ا ْلجُوع‬
Page 13 of 15
Title: Explaining Sūrah al-Takāthur
Original Title: ّ‫تفسري جزء عم‬
Original Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn

I swear by Him in whose hand is my life, you will certainly be questioned

about this blessing on the Day of Resurrection. Hunger brought you out of
your homes and you did not return until this blessing came to you.9

And in another wording of the same ḥadīth:

ٌ‫ِل بَارِد‬
ٌّ ‫ ظ‬: ِ‫النعِيمِ الَّذِي تُسْألُونَ عَنْهُ َيوْمَ الْقِيَامَة‬
َّ ْ‫(( هَذَا وَالَّذِي نَفْسِي بِيَدِهِ مِن‬
)) ٌ‫بَارِد‬ ٌ‫وَرُطبٌ طيِّبٌ وَمَاء‬
This is, I swear by Him in whose hand is my life, from the blessings you will
be questioned about on the Day of Resurrection: cool shade, fresh dates,
and cool water.10

This story is evidence that both believers and disbelievers will be asked about
worldly blessings. But again, the questioning will be different. A believer’s
questioning will be by way of reminding him of Allah’s blessings on him to make
him happy so that he knows that the One who blessed and honored him in this
life is the same One who will bless and honor him in the next life. As for a

9
Recorded by Muslim (no. 2038)
10
Recorded by al-Tirmidhī (no. 2369). Similarly, it is also reported that the prophet ( ‫) صلى اهلل عليه وسلم‬
said in another ḥadīth recorded by al-Tirmidhī (no. 3683):

َ‫سمَك وَنُرْوِيك مِن‬

ْ ِ‫((إِنَّ أوَّلَ مَا يُسْألُ عَنْهُ َيوْمَ الْقِيَامَةِ يَعْنِي الْعَبْدَ مِنَ النَّعِيمِ أنْ يُقالَ لهُ ألمْ نُصِحَّ لك ج‬
)) ِ‫ا ْلمَاءِ الْبَارِد‬
The first thing to be asked about on the Day of Resurrection—meaning the servant (of Allah)
being questioned about the favors—is that he will be asked, “Did We not make your body
healthy and give you cool water to drink?”

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Title: Explaining Sūrah al-Takāthur
Original Title: ّ‫تفسري جزء عم‬
Original Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn

disbeliever, his questioning will be as a way of scolding them and as a source of

regret for him.11

We ask Allah ( ‫ ) تعاىل‬to use us in His obedience and to make what (blessings) He
has provided us as a means of obeying Him. He is capable of all things.

An example of the different ways in which Allah will call to account believers and disbelievers, the prophet ( ‫صلى‬
11

‫ ) اهلل عليه وسلم‬said in a ḥadīth recorded by al-Bukhārī (no. 4685) and Muslim (no. 2768):

‫ل تَعْرِفُ ؟‬
ْ ‫ َه‬: ُ‫ فيَقُول‬، ِ‫ فيُقرِّرُهُ بِذُنُوبِه‬، ُ‫(( يُدْنَى ا ْل ُمؤْمِنُ َيوْمَ الْقِيَامَةِ مِنْ رَبِّهِ عَزَّ َوجَلَّ حَتَّى يَضَعَ عَليْهِ كنَفه‬
‫ فيُعْطى صَحِيفة‬، َ‫ فإِنِّي قدْ سَتَرْتُهَا عَليْك فِي الدُّنْيَا وَإِنِّي أغْفِرُهَا لك الَْيوْم‬: َ‫ قال‬، ُ‫ أىْ رَبِّ أعْرِف‬: ُ‫فيَقُول‬
))  ِ‫ َهؤُالءِ الَّذِينَ كذَبُوا عَلى اللَّه‬ : ِ‫ وَأمَّا الْكُفَّارُ وَالْمُنَافِقُونَ فيُنَادَى بِهِمْ عَلى رُءُوسِ الْخَالئِق‬، ِ‫حَسَنَاتِه‬
A believer will be brought close to his Lord ( ‫ ) عز وجل‬on the Day of Resurrection and He will place
upon him His screen (to privately question him). Allah will make him confess his sins and ask
him, “Do you know (of these sins)?” The person will answer, “Yes my Lord, I know of them.”
Allah will say to him, “I concealed them for you in the worldly life, and I forgive them for you
today.” He will then be given his record of good deeds. As for a disbeliever or a hypocrite, it will
be announced concerning them in front of all creation:

 ِ‫ َهؤُالءِ الَّذِينَ كذَبُوا عَلى اللَّه‬

These are the ones who lied against their Lord.
[Hūd, 11:18]
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