Transliteration:( Ya'lamu maa fis samaawaati wal ardi wa ya'lamu maa tusirroona wa maa tu'linoon; wallaahu 'Aleemum bizaatis sudoor )
6. Eventually everyone has to return to Allah Almighty, but some return happily and some out of sadness. It is better that man should return out of happiness.
7. This means Allah Almighty is fully aware of your intentions and inner desires as well as your deeds. Or. He is fully aware of outer and inner deeds.
8. This means those things, which had remained in thought, but never. appeared. He is aware of these as well. It should be remembered that on the Day of Judgement you would be made answerable for your intentional evil thoughts and not the unintentional evil thoughts.
The tafsir of Surah At-Taghabun verse 4 by Ibn Kathir is unavailable here.
Please refer to Surah Taghabun ayat 1 which provides the complete commentary from verse 1 through 4.
8. Another translation can be: Whatever you do secretly and whatever openly.
9. That is, He is aware not only of those acts of man, which come to the notice of the people but He knows also those acts which remain hidden from them. Moreover, He does not only see the superficial form of the acts, but also knows what intention and purpose underlay each act of man and with what motive and aim he did whatever he did. This is such a truth that if man ponders over it seriously, he can fully understand that justice can be done only in the Hereafter, and only in God’s court can real justice be possibly done. Man’s own intellect itself demands that man must be punished for each of his crimes. But everyone knows that in the world most of the crimes remain hidden, or the culprit escapes punishment because of insufficient evidence, or even if the crime becomes revealed, the culprit is so influential and powerful that he cannot be punished. Then the intellect of man also requires that man should not be punished only because his behavior resembles a criminal act, but it should be ascertained that he has committed the act intentionally and deliberately and at the time he committed it, he was acting as a responsible agent, his intention, in fact, was to commit the crime, and he knew that what he was doing was a crime. That is why the worldly courts inquire into these things when they decide the cases, and regard such an inquiry as a demand of the rule of justice. But are there any means available in the world by which these things may be precisely ascertained beyond every shadow of doubt? Considered from this viewpoint, this verse also bears a deep logical relevance to Allah Almighty’s saying: He has created the earth and the heavens with truth. The necessary demand of creating them with truth is that perfect justice should prevail in this universe. Such justice can be established only when every act of a responsible man may not only remain concealed from the eyes of the one administering justice but the intention with which a person performed an act also should not remain hidden from him. And obviously, there cannot be any being, apart from the Creator of the universe, who can administer such justice. Now, if a person denies Allah and the Hereafter, he in fact, asserts that we humans live in a universe which is devoid of justice, which is rather a place where justice cannot possibly be done. The person whose intellect, mind and conscience feel satisfied at such an assumption would be a shameless creature if be thought he was being progressive and rationalistic and those people antiquated and retrogressive who accept a highly rational concept about the universe, which the Quran presents.
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