Surah Al-Anbiyaa (21) — Ayah 1
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.
(Ayah 1) ➊ { اِقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ : ’’ اِقْتَرَبَ ‘‘ ’’ قَرِبَ يَقْرَبُ ‘‘} (ʿ, k) is the past tense of the verb from the form iftiʿāl. By adding letters, the meaning is intensified, so it is translated as “has drawn very near.” In {’’ غَفْلَةٍ ‘‘}, the tanween is for magnification, so it is translated as “heavy heedlessness.”
➋ The word { ’’ اَلنَّاسُ‘‘ } is general, meaning the reckoning of all people has drawn very near, yet they have no concern for it; rather, they are immersed in heavy heedlessness, that is, absorbed in worldly interests. The Messenger of Allah (peace and blessings be upon him) interpreted {’’ فِيْ غَفْلَةٍ‘‘} as {’’ غَفْلَةُ أَهْلِ الدُّنْيَا ‘‘} (the heedlessness of the people of the world). [ بخاري : ۴۷۳۰ ] See Surah Maryam (39).
➌ In the word {حِسَابُهُمْ : }, reckoning includes both the reckoning of this world and the Hereafter. The reckoning in this world, as happened to the disbelievers of Quraysh in the form of Badr and the conquest of Makkah, and every person faces it once or twice a year, as Allah the Exalted said: «{ اَوَ لَا يَرَوْنَ اَنَّهُمْ يُفْتَنُوْنَ فِيْ كُلِّ عَامٍ مَّرَّةً اَوْ مَرَّتَيْنِ ثُمَّ لَا يَتُوْبُوْنَ وَ لَا هُمْ يَذَّكَّرُوْنَ }» [ التوبۃ : ۱۲۶ ] “And do they not see that they are tried once or twice every year? Yet they neither repent nor do they take heed.” Immediately after the reckoning of this world, reckoning will occur in the form of death, when the angels will be extracting the souls of the disbelievers, saying: «{ اَخْرِجُوْۤا اَنْفُسَكُمْ اَلْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُوْنِ بِمَا كُنْتُمْ تَقُوْلُوْنَ عَلَى اللّٰهِ غَيْرَ الْحَقِّ وَ كُنْتُمْ عَنْ اٰيٰتِهٖ تَسْتَكْبِرُوْنَ}» [ الأنعام : ۹۳ ] “Bring out your souls; today you will be awarded the punishment of humiliation for what you used to say against Allah without right and for your arrogance regarding His signs.” After death, reckoning will occur in the form of questioning in the grave, and finally, on the Day of Resurrection, there will be the reckoning. All these reckonings are included in the word “reckoning,” but the Day of Reckoning is famous as the Day of Resurrection, so most commentators have mentioned only that here. The reality is that all these stages of reckoning are very near. Some forms of reckoning occur daily in life, and no one doubts the nearness of death. As for the Resurrection, although it seems distant to people, every coming thing is near, no matter how long the wait, as Allah the Exalted said: «{ اِنَّهُمْ يَرَوْنَهٗ بَعِيْدًا (6) وَ نَرٰىهُ قَرِيْبًا }» [ المعارج : ۶، ۷ ] “Indeed, they see it as distant, but We see it as near.” Also see Surah Nahl (1), Hajj (47), and Qamar (1). In this respect, too, the Day of Reckoning has drawn very near, as most of the duration of the world has passed. Now, after the coming of the last Prophet (peace and blessings be upon him), no other prophet will come; rather, the Resurrection will come. The Messenger of Allah (peace and blessings be upon him) said: [ بُعِثْتُ أَنَا وَالسَّاعَةُ كَهَاتَيْنِ يَعْنِيْ إِصْبَعَيْنِ ] “I and the Hour have been sent like these two fingers (close together).” [ بخاري، الرقاق، باب قول النبي صلی اللہ علیہ وسلم : بعثت أنا والساعۃ کھاتین : ۶۵۰۵، عن أنس رضی اللہ عنہ ]
➍ { مُعْرِضُوْنَ :} That is, the condition of the people is such that, despite their reckoning having drawn very near, they are in such heavy heedlessness that they turn away from every reminder. With the word {’’اَلنَّاسُ‘‘}, all people are warned about the nearness of the reckoning, but in the following verses, the heedlessness and aversion of the disbelievers and polytheists is highlighted even more. What doubt is there in the heedlessness and aversion of a person who, even knowing, does not take heed that he will certainly die, only because the day of death or Resurrection has not been specified for him? His example is like that of a lazy student who knows that the exam will certainly take place, but is unconcerned only because the date of the exam has not yet been announced. Ibn Kathir has quoted here a verse of poetry by Abu al-ʿAtahiyah:
{اَلنَّاسُ فِيْ غَفَلاَتِهِمْ ¤ وَ رَحَي الْمَنِيَّةِ تَطْحَنُ}
“People are absorbed in their heedlessness, while the mill of death continues to grind.”
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.
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.
[1]
Your Being the Last Prophet is a Sign of the Nearness of the Day of Judgment:
That is, the time of the Day of Judgment has drawn near, because the advent of the Messenger of Allah ﷺ, that is, the Last of the Prophets, is itself a sign that the final era of the habitation of the children of Adam on earth has begun. Once, the Messenger of Allah ﷺ pointed towards his index and middle fingers and said: "I and the Day of Judgment are like these two fingers." [بخاری: کتاب الرقاق، باب قول النبی بعثت انا والساعہ کھاتین]
This hadith has two meanings: one is that the length of the index finger represents the time from Adam ؑ to Muhammad ﷺ, and the length by which the middle finger exceeds the index finger represents the time from me to the Day of Judgment. In this sense, about five parts of the period have passed and one part remains. The second meaning is that just as there is nothing between these two fingers, similarly, after me and until the Day of Judgment, no prophet will be sent. This too is a sign of the nearness of the Day of Judgment. Also, another meaning of this phrase is that their time of death is near, and with death, their reckoning and the process of reward and punishment will begin. Although this reckoning and reward and punishment will be on a much lighter scale compared to that of the Day of Judgment, and the proof for this meaning is your blessed saying: "Whoever dies, his Day of Judgment has been established." [مشکوٰۃ۔ کتاب الفتن۔ باب فی قرب الساعۃ]
[2] That is, the Prophet is informing them of their evil end, but they are so heedlessly intoxicated that they do not even wish to hear such a thing.
