Surah Al-Furqaan (25) — Ayah 40
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 { الَّتِيْۤ اُمْطِرَتْ مَطَرَ السَّوْءِ :} refers to a rain of stones of baked clay. See Surah Hud (82), Al-Hijr (74), Al-A'raf (84), Ash-Shu'ara (173), and An-Naml (58).
➌ {اَفَلَمْ يَكُوْنُوْا يَرَوْنَهَا …:} "Did they not use to see it?" That is, they certainly used to see it. So the reason for their not believing was not that they had not seen the ruins of these destroyed towns, but the real reason was that they did not have any hope of being resurrected, so they only looked at them as spectators and did not take any lesson from them. From this, it is understood how great the difference is between the perspective of one who believes in the Hereafter and one who denies it. Due to the tanween of {’’ نُشُوْرًا ‘‘}, it has been translated as "rather, they did not have any hope of being raised up."
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.
40-2. Therefore, despite seeing these destroyed settlements and their ruins, they do not take heed. And they do not refrain from denying the signs of Allah and His Messenger.
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.
[52]
The Difference Between the Believer and the Denier of the Hereafter:
By this is meant the town of Lot (ʿalayhis-salām) or the region of Sodom. The trade caravans of these disbelievers of Makkah, when they travel to Syria and return, this region falls on their route. They have seen the desolation and ruin of this area many times with their own eyes, but they merely pass by it as spectators. They do not take any lesson from it, and this is only because they do not believe in being presented before Allah and receiving the punishment for their deeds. And this is the very difference between one who denies the Hereafter and one who believes in it. The denier of the Hereafter looks at such places merely as a spectator, whereas the believer in the Hereafter takes lessons and many admonitions from such places.
