Surah As-Sajda (32) — Ayah 12
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 {رَبَّنَاۤ اَبْصَرْنَا وَ سَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَالِحًا :} Here, the word {’’يَقُوْلُوْنَ‘‘} is implied, meaning they will be saying this with bowed heads. Elsewhere, Allah Almighty has stated that even if they are sent back again, they will continue on their old path. He said: «{ وَ لَوْ تَرٰۤى اِذْ وُقِفُوْا عَلَى النَّارِ فَقَالُوْا يٰلَيْتَنَا نُرَدُّ وَ لَا نُكَذِّبَ بِاٰيٰتِ رَبِّنَا وَ نَكُوْنَ مِنَ الْمُؤْمِنِيْنَ (27) بَلْ بَدَا لَهُمْ مَّا كَانُوْا يُخْفُوْنَ مِنْ قَبْلُ وَ لَوْ رُدُّوْا لَعَادُوْا لِمَا نُهُوْا عَنْهُ وَ اِنَّهُمْ لَكٰذِبُوْنَ }» [ الأنعام : ۲۷، ۲۸ ] "And if only you could see when they will be made to stand before the Fire, they will say, 'Oh, would that we were sent back and not deny the signs of our Lord and be among the believers.' But what they used to conceal before has become apparent to them. And if they were sent back, they would surely return to what they were forbidden, and indeed, they are surely liars." The mention of this regret and remorse of the disbelievers has come in several verses. See Surah Al-A'raf (53) and Al-Mu’minun (99, 100).
➌ { اِنَّا مُوْقِنُوْنَ :} But what benefit is there in being certain at that time? The time when certainty would have been beneficial (i.e., in the world), they have already wasted. See Surah Al-Mu’min (85).
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.
12-2 That is, what they used to deny, they have now seen; what they used to reject, they have now heard. Or, they have seen the truth of Your warnings and heard the confirmation of the messengers, but seeing and hearing at that time will be of no benefit to them.
12-3 But now, what is the use of believing? Now, Allah's punishment has been established upon them, which they will have to endure.
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.
[13] Their demand is also completely futile because human beings were given intellect and understanding so that, by using them, they would believe in Allah and the Day of the Hereafter, and this is the meaning of faith in the unseen. And this is what is required from humans. Then, when a person has seen everything with his own eyes, his faith becomes compelled, not by choice. Nor can it be called faith in the unseen. At this point, their demand is not answered, whereas in another place this answer is given: that sending them back to the world is not Allah’s way; however, even if, for the sake of argument, We were to send them back to the world, they would do the same deeds as they did before. These people would again become infatuated with the world and its allurements just as they were before, and would start their previous mischiefs once again.
