Surah Al-Muminoon (23) — Ayah 37
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.
➋ { نَمُوْتُ وَ نَحْيَا :} "We die and we live" does not mean that they believed in life after death, because they did not accept any life except that of this world. Therefore, it means that here we die and others are born, and this cycle of the world has continued in this way and will continue.
➌ {وَ مَا نَحْنُ بِمَبْعُوْثِيْنَ :} Because of the bāʼ, there is emphasis in the negation, so the translation is "and we will never be raised." Although the meaning of all the previous statements of these leaders was also to deny the Messenger and the Resurrection, if anything was left, they completed it by emphatically denying the Resurrection in clear words and calling the Messenger a fabricator, as is in the next verse.
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.
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Denial of the Hereafter is Based on Ignorance and Stubbornness:
The greatest argument of those who deny the Hereafter is that since no dead person has ever come back to life, how can we believe that after dying and mixing with the dust, we will be raised again? In other words, the real basis of their denial is their own experience or observation. The people of ‘Ad, like the polytheists of Makkah, believed in the existence of Allah, even though the existence of Allah is also not subject to experience or observation. And the reason for believing in the existence of Allah is not that they are influenced by the teachings of any prophet and thus believe in Allah by faith in the unseen. Rather, it is because philosophers and sages have accepted the existence of Allah as the First Cause, meaning just as we accept that for everything there must be a maker or creator, similarly, it is necessary for this universe to have a creator as well. In other words, the existence of Allah is accepted on the basis of rational argument. From this, it is understood that on the basis of rational argument, it is necessary to accept such things which have not come into observation or experience, or cannot come. And since there are many rational arguments for the establishment of life after death, which have been mentioned in numerous places in the Noble Quran, therefore, those who deny the Hereafter and resurrection merely on the basis that no man has come back after death, or that the human body mixes with the dust and becomes dust, and therefore cannot be brought back to life, then this is a denial of rational arguments and mere ignorance.
