سُوْرَةُ الْمُؤْمِنُوْنَ
Surah Al-Muminoon (23) — Ayah 71
وَلَوِ ٱتَّبَعَ ٱلْحَقُّ أَهْوَآءَهُمْ لَفَسَدَتِ ٱلسَّمَـٰوَٰتُ وَٱلْأَرْضُ وَمَن فِيهِنَّ ۚ بَلْ أَتَيْنَـٰهُم بِذِكْرِهِمْ فَهُمْ عَن ذِكْرِهِم مُّعْرِضُونَ ﴿71﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And if the truth had been in accordance with their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted! Nay, We have brought them their reminder, but they turn away from their reminder.
Word by Word — Arabic, Transliteration & Meaning
وَلَوِ
walawi
But if
ٱتَّبَعَ
ittabaʿa
(had) followed
ٱلْحَقُّ
l-ḥaqu
the truth
أَهْوَآءَهُمْ
ahwāahum
their desires
لَفَسَدَتِ
lafasadati
surely (would) have been corrupted
ٱلسَّمَـٰوَٰتُ
l-samāwātu
the heavens
وَٱلْأَرْضُ
wal-arḍu
and the earth
وَمَن
waman
and whoever
فِيهِنَّ ۚ
fīhinna
(is) therein
بَلْ
bal
Nay
أَتَيْنَـٰهُم
ataynāhum
We have brought them
بِذِكْرِهِمْ
bidhik'rihim
their reminder
فَهُمْ
fahum
but they
عَن
ʿan
from
ذِكْرِهِم
dhik'rihim
their reminder
مُّعْرِضُونَ
muʿ'riḍūna
(are) turning away
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 71) ➊ { وَ لَوِ اتَّبَعَ الْحَقُّ اَهْوَآءَهُمْ …:} That is, if the truth were to follow their desires, the system of the heavens and the earth would be destroyed, because each of their desires clashes with the desire of another, and their knowledge is limited; they neither possess knowledge of the entire existing universe nor have any information about the future. Acting upon their desires would result in nothing but ruin. Why go far? The elected representatives of countries make a law; when its flaws become apparent, they abolish it and make another, and after some time, that too has to be changed. How many laws have they themselves made, as a result of which they themselves ended up hanging from the noose? Then these people worship many deities besides Allah; if, according to their desire, the system of the universe were handed over to more than one deity, just think—could this system continue even for a moment? This universe is running only by the command of one Master, who Himself is the Truth, His word is the truth, and everything about Him is true. See the commentary of Surah Al-Anbiya, Ayah (22): «لَوْ كَانَ فِيْهِمَاۤ اٰلِهَةٌ اِلَّا اللّٰهُ لَفَسَدَتَا ».
➋ { بَلْ اَتَيْنٰهُمْ بِذِكْرِهِمْ … :} "Dhikr" has two meanings: one is admonition, and the other is honor, dignity, and fame. Here, both are correct. Admonition, because the disbelievers of Makkah could have said: « لَوْ اَنَّاۤ اُنْزِلَ عَلَيْنَا الْكِتٰبُ لَكُنَّاۤ اَهْدٰى مِنْهُمْ» [ الأنعام : ۱۵۷ ] "If a book had been revealed to us, we would have been better guided than the previous nations." Allah Almighty did not even give them a chance to complain and Himself revealed the very book which is an admonition for them, but since it contained matters of reforming their faults and shortcomings, due to arrogance and stubbornness, instead of accepting it, they turned away from their own admonition and well-wishing. The use of the active participle {’’ مُعْرِضُوْنَ ‘‘} instead of the past tense {’’أَعْرَضُوْا‘‘} means that they did not turn away just once or twice, but became persistent turners-away. The second meaning of "dhikr" is honor, dignity, and fame, that is, this Qur’an is a source of honor and fame for the believers, especially for the Arabs, in the entire world until the Day of Judgment, but these unfortunate ones cannot even appreciate their own fame and honor. This second meaning seems more appropriate here. (And Allah knows best)
➋ { بَلْ اَتَيْنٰهُمْ بِذِكْرِهِمْ … :} "Dhikr" has two meanings: one is admonition, and the other is honor, dignity, and fame. Here, both are correct. Admonition, because the disbelievers of Makkah could have said: « لَوْ اَنَّاۤ اُنْزِلَ عَلَيْنَا الْكِتٰبُ لَكُنَّاۤ اَهْدٰى مِنْهُمْ» [ الأنعام : ۱۵۷ ] "If a book had been revealed to us, we would have been better guided than the previous nations." Allah Almighty did not even give them a chance to complain and Himself revealed the very book which is an admonition for them, but since it contained matters of reforming their faults and shortcomings, due to arrogance and stubbornness, instead of accepting it, they turned away from their own admonition and well-wishing. The use of the active participle {’’ مُعْرِضُوْنَ ‘‘} instead of the past tense {’’أَعْرَضُوْا‘‘} means that they did not turn away just once or twice, but became persistent turners-away. The second meaning of "dhikr" is honor, dignity, and fame, that is, this Qur’an is a source of honor and fame for the believers, especially for the Arabs, in the entire world until the Day of Judgment, but these unfortunate ones cannot even appreciate their own fame and honor. This second meaning seems more appropriate here. (And Allah knows best)
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.
71-1. By "truth" is meant religion and Shariah. That is, if the religion were to be revealed according to their desires, then obviously the entire system of the heavens and the earth would be thrown into disorder. For example, they want that instead of one deity, there should be multiple deities; if this were actually the case, could the system of the universe remain intact?
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.
71. And if the truth had followed their desires, the heavens and the earth and all that is in them would have been corrupted [72]. Rather, We have brought them their reminder (the Quran), but they turn away [73] from their reminder.
[72]
The Truth is Not Subject to People's Desires:
That is, if Allah Almighty or His commands were revealed according to the desires of the common people, and Allah issued commands according to people's wishes, then where would Allah's absolute sovereignty remain? In such a case, Allah (God forbid) would become a puppet in the hands of His servants. Furthermore, every person's desires are different and often clash with one another. This can be well understood through a simple story. It is said that a man had two daughters. He married one daughter to a farmer's son and the other to a potter. Once, he went to visit his daughters. First, he went to the elder daughter's house. She said, "Father! It hasn't rained for a long time, and the crops are in dire need of water. Please pray to Allah to send His merciful rain. Otherwise, if the crops fail, we will starve." He promised his daughter he would pray. Then he went to the other daughter's house. She said, "Father! We have just set up the kiln for pottery. Please pray to Allah that it does not rain for some time. If it rains, we will suffer great loss." Hearing this, he said, "O Allah! Do as You will. You know best how to manage Your affairs." Now, if the desires of the polytheists were to be followed, their wish is not only that their deities be considered partners in the management of affairs, but that they be made so. Now tell me, in such a case, could this system of the universe remain intact even for a moment? Two administrators cannot coexist in one household, nor can two kings in one kingdom; so how could the system of the universe function for even a minute with the divinity of hundreds of gods of the polytheists? The truth is only the truth so that people may follow it, not that the truth should follow people's desires. And if, hypothetically, such a situation were to occur, then nothing would remain true.
[73]
The Effect of the Quran: The Impact of Quranic Verses on Utbah bin Rabi'ah:
One meaning of this is that We revealed the Quran to them so that they might receive guidance. As the disbelievers of Makkah used to say, if the Reminder were revealed to us, we would surely be more guided than all other nations. [6: 157]
But when the Reminder came to them, instead of accepting it, they began to turn away from it. Another meaning is that here "Reminder" refers to honor and dignity, and this meaning has been adopted by most commentators—that is, We revealed this Reminder in your own language so that you could fully understand it. Then the Messenger clearly told you that if you act upon its teachings, you will become rulers over Arabs and non-Arabs alike. This is also supported by the incident that once Utbah bin Rabi'ah, a respected chief of Quraysh, a very brave and naturally good-hearted man, was sitting in the Haram with his companions and said, "I want to say something to Muhammadﷺ. I hope he will accept at least one of my suggestions, and if he does, we will be rid of this trouble." The polytheists said, "Abu al-Walid! Certainly, do this." So he presented a few suggestions to the Prophetﷺ, the details of which are not relevant here. In response to all these suggestions, the Prophetﷺ recited a few verses from Surah Ha Mim al-Sajdah, which Utbah listened to silently. When the Prophetﷺ reached this verse: ﴿فَاِنْ اَعْرَضُوْا فَقُلْ اَنْذَرْتُكُمْ صٰعِقَةً مِّثْلَ صٰعِقَةِ عَادٍ وَّثَمُوْدَ﴾ meaning, "If they turn away, then say: I have warned you of a thunderbolt like the thunderbolt that struck 'Ad and Thamud," Utbah began to weep and placed his hand over the Prophet's mouth. These verses of the Quran were deeply affecting his heart, and he began to fear that such a punishment might befall them at that very moment. He quietly got up and left, but he was no longer the same Utbah. He went to the Quraysh and said, "What Muhammadﷺ presents is not poetry; it is something else entirely. Leave him to his own affairs. If he prevails over the Arabs, it will be your own honor, and if he perishes, that is what you desire." They said, "Abu al-Walid! It seems you too have fallen under his spell." [تفسير ابن كثير، ج 6 ص 159 تا 161] But when this honor- and dignity-bestowing Reminder came, they began to turn away from it and express aversion.
[72]
The Truth is Not Subject to People's Desires:
That is, if Allah Almighty or His commands were revealed according to the desires of the common people, and Allah issued commands according to people's wishes, then where would Allah's absolute sovereignty remain? In such a case, Allah (God forbid) would become a puppet in the hands of His servants. Furthermore, every person's desires are different and often clash with one another. This can be well understood through a simple story. It is said that a man had two daughters. He married one daughter to a farmer's son and the other to a potter. Once, he went to visit his daughters. First, he went to the elder daughter's house. She said, "Father! It hasn't rained for a long time, and the crops are in dire need of water. Please pray to Allah to send His merciful rain. Otherwise, if the crops fail, we will starve." He promised his daughter he would pray. Then he went to the other daughter's house. She said, "Father! We have just set up the kiln for pottery. Please pray to Allah that it does not rain for some time. If it rains, we will suffer great loss." Hearing this, he said, "O Allah! Do as You will. You know best how to manage Your affairs." Now, if the desires of the polytheists were to be followed, their wish is not only that their deities be considered partners in the management of affairs, but that they be made so. Now tell me, in such a case, could this system of the universe remain intact even for a moment? Two administrators cannot coexist in one household, nor can two kings in one kingdom; so how could the system of the universe function for even a minute with the divinity of hundreds of gods of the polytheists? The truth is only the truth so that people may follow it, not that the truth should follow people's desires. And if, hypothetically, such a situation were to occur, then nothing would remain true.
[73]
The Effect of the Quran: The Impact of Quranic Verses on Utbah bin Rabi'ah:
One meaning of this is that We revealed the Quran to them so that they might receive guidance. As the disbelievers of Makkah used to say, if the Reminder were revealed to us, we would surely be more guided than all other nations. [6: 157]
But when the Reminder came to them, instead of accepting it, they began to turn away from it. Another meaning is that here "Reminder" refers to honor and dignity, and this meaning has been adopted by most commentators—that is, We revealed this Reminder in your own language so that you could fully understand it. Then the Messenger clearly told you that if you act upon its teachings, you will become rulers over Arabs and non-Arabs alike. This is also supported by the incident that once Utbah bin Rabi'ah, a respected chief of Quraysh, a very brave and naturally good-hearted man, was sitting in the Haram with his companions and said, "I want to say something to Muhammadﷺ. I hope he will accept at least one of my suggestions, and if he does, we will be rid of this trouble." The polytheists said, "Abu al-Walid! Certainly, do this." So he presented a few suggestions to the Prophetﷺ, the details of which are not relevant here. In response to all these suggestions, the Prophetﷺ recited a few verses from Surah Ha Mim al-Sajdah, which Utbah listened to silently. When the Prophetﷺ reached this verse: ﴿فَاِنْ اَعْرَضُوْا فَقُلْ اَنْذَرْتُكُمْ صٰعِقَةً مِّثْلَ صٰعِقَةِ عَادٍ وَّثَمُوْدَ﴾ meaning, "If they turn away, then say: I have warned you of a thunderbolt like the thunderbolt that struck 'Ad and Thamud," Utbah began to weep and placed his hand over the Prophet's mouth. These verses of the Quran were deeply affecting his heart, and he began to fear that such a punishment might befall them at that very moment. He quietly got up and left, but he was no longer the same Utbah. He went to the Quraysh and said, "What Muhammadﷺ presents is not poetry; it is something else entirely. Leave him to his own affairs. If he prevails over the Arabs, it will be your own honor, and if he perishes, that is what you desire." They said, "Abu al-Walid! It seems you too have fallen under his spell." [تفسير ابن كثير، ج 6 ص 159 تا 161] But when this honor- and dignity-bestowing Reminder came, they began to turn away from it and express aversion.
