Surah Saba (34) — Ayah 54
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 { اِنَّهُمْ كَانُوْا فِيْ شَكٍّ مُّرِيْبٍ : ’’ مُرِيْبٍ ‘‘ ’’أَرَابَ يُرِيْبُ إِرَابَةً‘‘} is an active participle from (افعال), meaning that which keeps one restless. That is, the beliefs of those who deny the existence of Allah, His oneness, the prophethood of His messengers, and the Hereafter are not based on knowledge, but merely on conjecture and assumption. They can never prove with evidence that such a vast universe came into being by itself without a creator, or that the deities they have made are actually partners in Allah's powers, nor can they prove that Allah cannot appoint a human as His messenger, nor that they cannot be resurrected or that the Day of Judgment cannot come. They themselves remain in doubt about it, and such a doubt that keeps them restless. Although, due to some of their interests, they do not express their doubt.
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.
54. 2. That is, the faith of previous nations was also not accepted when they brought faith after the coming of punishment.
54. 1. Therefore, how can their faith be accepted in any way after witnessing the punishment? Hazrat Qatadah says: Beware of doubt and suspicion; whoever dies in a state of doubt will be raised in that state, and whoever dies upon certainty will be raised upon certainty on the Day of Resurrection.
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.
[79] What will their desires be at that time? Only this: that we may believe, or that we may be sent back to the world, or that some way may be found for us to escape the punishment, or that someone may arise to intercede for us or to help us. On that day, all such desires of theirs will be ended in such a way that they will be utterly disappointed, as if a barrier has been placed before their wishes, making them completely hidden from them. Then, no thought will come to them except to endure the punishment.
[80]
The Literal Meaning of "Ashyaa’":
"Ashyaa’" is the plural of "Shi’ah," and "Shi’ah" means a party or political faction, whose basis is a difference in belief. The plural of "Shi’ah" is also "Shiya’." And when its plural comes as "Ashyaa’," it means people who have the same habits and ways, whether they have passed before or are present now. The fundamental misguidances of the Quraysh of Makkah were two: one, idol worship and associating partners with Allah, and considering their idols as partners in Allah’s authority and power; the second, denial of the Hereafter. Now, whoever follows the Quraysh in these two types of misguidance, whether they came before the Quraysh or after them, all are the "Ashyaa’" of the Quraysh. Allah Almighty is saying that the basis of such people’s beliefs is not knowledge, but mere doubts and conjectures. They can never prove with evidence that their deities are actually partners in Allah’s authority, nor can they prove that they cannot be resurrected or that the Day of Judgment cannot come. They themselves always remain doubtful about this, and such doubt keeps them restless. But merely for the sake of some of their interests, they do not openly express these doubts.
