Surah Al-Furqaan (25) — Ayah 18
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 {وَ لٰكِنْ مَّتَّعْتَهُمْ وَ اٰبَآءَهُمْ …: ’’ بُوْرًا ‘‘ ’’ بَارَ يَبُوْرُ ‘‘} is a verbal noun used in the sense of an emphatic active participle, or it is the plural of {’’بَائِرٌ‘‘}, meaning those who are destroyed, that is, we did not misguide them, rather they themselves were petty and base people. You provided them and their forefathers with all kinds of sustenance; after eating and drinking, they became ungrateful, to the extent that they even forgot Your remembrance, the One who granted them all blessings. The second meaning of {’’ الذِّكْرَ ‘‘} is that these people forgot the admonitions that the prophets gave them. See Surah Al-Anbiya (44).
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.
[21]
The Reasons Why ﴿من دون الله﴾ Does Not Refer Only to Idols:
That is, He will gather together both the deities and their worshippers, all face to face. And Allah, the Exalted, will first address the deities and ask: "Did you tell My servants that we are your helpers in difficulties and fulfillers of needs? Therefore, present offerings to us. On the Day of Resurrection, we will have you forgiven by Allah." Or did these worshippers and your devotees themselves invent such beliefs? In response to this question, the deities will say: "O Allah! We ourselves always considered You alone as our helper in difficulties and fulfiller of needs. We always presented our needs before You. We bowed and offered vows and offerings only to You. We considered You alone as our caretaker. So how could we possibly tell them to abandon Allah and make us or anyone else their caretaker?" From this question and answer, it becomes clear that here, the deities do not refer to idols, because it is meaningless for a lifeless thing to take Allah as a caretaker. Such questions and answers will also be put by Allah to Isa (Jesus) ؑ, whom the Christians have made their deity. [سوره مائده آيت نمبر 116 تا 118]
Similarly, further ahead in Surah Saba, verses 41 and 42, it is mentioned that such questions and answers will also be with the angels who were worshipped. As for the point that generally the word "ma" is used for non-intelligent beings and "man" for intelligent beings, this is not an absolute rule without exception; "ma" can also be used for intelligent beings, as in: ﴿إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُم﴾ [23: 6] and it can also be used in an interrogative sense, such as "ma Zaid" meaning "What is Zaid?" (Munajjid)
[22]
The Dialogue and Mutual Accusation Between the Obedient and the Obeyed on the Day of Resurrection:
After expressing their disassociation, the deities will say that the real reason for their misguidance is that these wretched people themselves wanted to be misguided and destroyed, the apparent cause of which was that You granted them and their forefathers comfort and luxury. These people, engrossed in this luxury and intoxicated by heedlessness, became indifferent to Your remembrance. They paid no heed to any advice. They closed their eyes to the guidance of the prophets. The more kindness You showed them, the more ungrateful they proved to be. What should have happened was that they expressed gratitude for these blessings, but instead, they became arrogant and persisted in disbelief and rebellion.
