Surah Al-Furqaan (25) — Ayah 77
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.
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.
77-2. In this, the address is to the disbelievers that you have denied Allah, so now you must inevitably taste its punishment. Thus, in this world, they received this punishment in the form of defeat at Badr, and in the Hereafter, they will also have to face the eternal torment of Hell.
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.
[95]
Allah’s Independence:
That is, if you call upon Allah, worship Him, repent and seek forgiveness before Him, and ask Him for your needs, then it is for your own benefit. And if you display indifference in these matters, then Allah has no need that is dependent on your calling, supplication, or worship. For the explanation of this verse, consider the following Hadith Qudsi. Hazrat Abu Dharr ؓ says that the Messenger of Allah ﷺ said that Allah Almighty says: “O My servants! You can neither harm Me nor benefit Me in any way. If the first and last of you, and all humans and jinn, become as pious as the most pious among you, that would not increase My dominion in the least. And if the first and last of you, and all humans and jinn, become as wicked as the most wicked among you, that would not decrease My dominion in the least. O My servants! If the first and last of you, and all humans and jinn, were to gather in one place and ask Me, and I were to give each one what he asked for, that would not diminish what I have any more than a needle diminishes the sea when dipped into it. O My servants! These are your deeds which I keep count of for you, then I will give you their full recompense. So whoever receives a good reward should praise and thank Allah, and whoever receives a bad reward should blame only himself.” [مسلم۔ کتاب البرو الصلۃ۔ باب تحریم الظلم]
[96]
Are the Results of Good and Bad Deeds Inevitable?
The addressees of this verse are the Quraysh of Makkah, who denied the Messenger of Allah ﷺ and His verses. The consequence of this denial became a noose around their necks. The beginning of Allah’s seizure upon them started with the Battle of Badr, and this grip only increased, until when Makkah was conquered, their lives were in grave danger. And disbelief and polytheism, or the names and traces of disbelievers and polytheists, were wiped out from the Arabian Peninsula, and only those survived who took refuge in the fold of Islam. From this verse, a misguided sect has argued that the laws of reward and punishment that Allah has set for good and evil are inevitable and cannot be contravened in any way. Their misguidance in this matter is not that they have drawn a wrong conclusion from this verse, but that they have considered only this verse or similar verses, and have set aside those verses in which Allah’s forgiveness and mercy are mentioned. The requirement of Allah’s justice is only that no oppressor is punished more than his crime, and every benefactor is certainly rewarded in proportion to his good deed—not less than that. And Allah being Forgiving and Merciful is not contrary to justice, rather it is a higher attribute, and that is that Allah Almighty may give a benefactor much more reward than his good deed deserves, or may forgive an oppressor for some reason of wisdom, and all of this depends on the will of Allah Almighty.
