Surah Al-Israa (17) — Ayah 51
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Word by Word — Arabic, Transliteration & Meaning
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
51. 2. انغض. The meaning of ینغض is to nod the head. That is, by nodding their heads in mockery, they will say, when will this resurrection happen?
51. 3. The meaning of "near" is: something that is to happen. كُلُّ مَا هُوَ آتٍ فَهُوَ قَرِيبٌ — every event that is to occur is near, meaning the occurrence of the Day of Judgment is certain and inevitable.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
[61] That is, you think that when our bones decay and disintegrate and mix with the soil, becoming mere dust, then how will we be created again? However, dust is still such a thing that is porous, and water and air can enter it, which are essential elements for life. Every kind of vegetation also grows from it. But if you were to become something hard, like stone, into which neither water nor air can enter, and whose particles and elements are much more tightly bound and joined together than those of dust, or if you were to become something even harder than stone, such as iron, or any even harder thing that may come to your mind, even then Allah has the power to resurrect you alive from that hard thing.
[62]
The Objections of the Disbelievers Regarding Resurrection After Death:
Then the second question of these polytheists is: who is that being who will create us again? The answer to this, which Allah Almighty has given at this place and at many other places as well, is that the being who created you the first time can also create you the second time. And it is clear that creating for the second time is easier than creating for the first time. Upon hearing this answer, they mockingly nod their heads and say, "Alright, we understand this, but tell us, when will such an event occur?" This is their third question. To specify the exact time of this event is against the will of Allah, just as telling someone the exact time of their death or telling a disobedient nation the exact time when punishment will descend upon them is against Allah's will, because this would nullify the very purpose of man's creation and trial. Therefore, the answer to this question is that the occurrence of something that is certain is always near, just as every person's death is certain, but its exact time is not known, and it can come at any time, even now. Therefore, it should be considered near.
