Makkah, and its verses are 8. "It was revealed after Al-Kawthar." In the name of Allah, the Most Gracious, the Most Merciful.

It distracted him from such and caused him to forget: if it occupied him. [The saying "and caused him to forget if it occupied him" is marked by the author in a copy from the margin. In the authentic texts: the man is distracted from food if he is preoccupied. And Al-Qahwa: wine. It is said that it was named so because it distracts, meaning it takes away the desire for food. (A)] And At-Takathur is the competition in abundance and boasting about it. One group says: We are more, and another group says: We are more. It has been narrated that the Banu Abd Manaf and the Banu Sahm boasted about which of them had more people. The Banu Abd Manaf had more, so the Banu Sahm said: Indeed, arrogance has destroyed us in the days of ignorance, so they counted us among the living and the dead. Thus, the Banu Sahm increased their numbers. The meaning is that you have increased in numbers among the living, and when you have counted them all, you turned to the graves and increased in numbers among the dead: it is expressed that they reached the mention of the dead by visiting the graves, mocking them. It is said that they used to visit the graves and say: This is the grave of so-and-so, and this is the grave of so-and-so while boasting.

The meaning is: That has distracted you - and it is something that does not concern you and will not benefit you in your worldly life or your Hereafter - from what concerns you regarding religion, which is more important and more significant than all significant matters. Or he meant that the competition in wealth and children has distracted you until you died and were buried, spending your lives in pursuit of this world, racing towards it, and being consumed by it, until death came to you with no concern other than it, neglecting what is more worthy of you, which is striving for your outcome and working for your Hereafter. And visiting the graves:

It is an expression of death. He said:

"The year will not pass without a beloved one... tasting the bitterness or visiting the grave." [[I saw the bitterness as a dreadful state... the year will not pass without a beloved one tasting the bitterness or visiting the grave. For Al-Akhtal. And he bandaged his head: he wrapped it. And he bandaged his wound: he placed medicine on it. And Al-Dhamd and Al-Dhamad: malice, for it is hidden in the heart, and marriage is to bind the woman to the man. And Al-Nakr: the abominable, and "will not pass" indicates the nature of the abomination of the binding, meaning marriage. And the year: is in the accusative case indicating time. And it is narrated, "Haleel" with the unmarked and marked letters. And "Ashra" - with a kasra: meaning companionship, and with a fatha: meaning ten nights. And "tasting the bitterness" is a description of Haleel, separated from it by the object. And he likened the bitterness to an undesirable food according to what he saw in the way of metaphor, and tasting is an imaginative expression. And visiting the grave: is a metaphor for death, meaning: he will not pass until he dies, and it does not contradict the specification by the year since death can occur in it, and perhaps it was barren.]]

And he said: Abu Malik visited the graves... and the mother became one of its visitors.

And Ibn Abbas read: "Did it distract you?" as a question that means confirmation. "No" is a deterrent and a warning that one should not let the world be all his concern and not care about his religion. "You will surely know" is a warning for them to fear and awaken from their heedlessness. The repetition is an emphasis for the deterrent and the warning upon them. And "Then" indicates that the second warning is more impactful than the first, as you say to the advised: I tell you, then I tell you: do not do it. The meaning is:

You will know the error in what you are upon when you witness what is before you of the horror of meeting Allah, and this warning is advice for you and mercy upon you. Then he repeated the warning again and said: "If you only knew" - the answer is omitted, meaning:

If you knew what is before you, you would know the certain matter, meaning: as you know what you are certain of from the matters that you have entrusted your concerns to: you would do what cannot be described or comprehended, but you are misguided and ignorant. Then he said: "You will surely see the Hellfire" - he clarified to them what he warned them of and what he promised them. And it has passed what is in clarifying something after obscuring it from magnifying and glorifying it, and it is the answer to an omitted oath, and the oath is for the affirmation of the warning, and that what they were promised has no room for doubt. And he repeated it, coupled with "Then" for the severity of the threat and an increase in the terror. And it was read: "You will surely see" with the hamzah, which is disliked. If you say: Why is it disliked when the waw before it is a hamzah of consistent measure? I say:

That is in the 'waaw' which is necessary, and this is incidental due to the meeting of two consonants. And it was recited: 'You will surely see' and 'You will see it' in the passive form. 'Ayn al-yaqeen' means the vision that is the essence of certainty and its purest form. It is permissible that by vision is meant: knowledge and sight regarding the blessings from Allah, and the enjoyment that has distracted you from religion and its obligations.

If you say: What is the blessing that a person is questioned about and reprimanded for? There is no one except that they have a blessing. I say:

It is a blessing for one who focuses their ambition on fulfilling pleasures, and lives only to eat the good and wear the soft, spending their time in amusement and entertainment, disregarding knowledge and action, and not bearing the burdens of both. As for one who enjoys the blessings of Allah and His provisions, which He created only for His servants, and strengthens themselves thereby to study knowledge and perform actions, and is diligent in gratitude: he is distant from that. This is what the Messenger of Allah, blessings and peace be upon him, indicated in what is narrated: that he and his companions ate dates and drank water, and he said: 'Praise be to Allah who has fed us and given us drink and made us Muslims.'

[This narration is not found exactly as such. It contains confusion, perhaps from the scribe. It comes from two narrations: one of which was narrated by al-Nasa'i, Ibn Hibban, al-Tabari, and Ibn Mardawayh from the hadith of Jabir who said: 'The Messenger of Allah, blessings and peace be upon him, ate fresh dates and they drank water. He said: This is from the blessing that you are questioned about.' And Abu Dawood and al-Tirmidhi narrated in al-Shama'il and al-Nasa'i from the hadith of Abu Sa'id al-Khudri who said: 'The Messenger of Allah, blessings and peace be upon him, when he ate food would say: Praise be to Allah who has fed us and given us drink and made us Muslims.']

From the Messenger of Allah, blessings and peace be upon him: 'Whoever recites 'Alhakum al-takathur' will not be held accountable by Allah for the blessings He has bestowed upon him in this worldly life, and he will be given a reward as if he has recited a thousand verses.'

[This was narrated by al-Thalabi, al-Wahidi, and Ibn Mardawayh with their chains to Abu ibn Ka'b.]