Surah An-Nisaa (4) — 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 لَا الَّذِيْنَ يَمُوْتُوْنَ وَ هُمْ كُفَّارٌ:} That is, those people who remain involved in disbelief and polytheism until death and wish to repent upon seeing the signs of death, their repentance is also not accepted. Allah said: «فَلَمَّا رَاَوْا بَاْسَنَا قَالُوْۤا اٰمَنَّا بِاللّٰهِ وَحْدَهٗ وَ كَفَرْنَا بِمَا كُنَّا بِهٖ مُشْرِكِيْنَ(84) فَلَمْ يَكُ يَنْفَعُهُمْ اِيْمَانُهُمْ لَمَّا رَاَوْا بَاْسَنَا سُنَّتَ اللّٰهِ الَّتِيْ قَدْ خَلَتْ فِيْ عِبَادِهٖ وَ خَسِرَ هُنَالِكَ الْكٰفِرُوْنَ» [ المؤمن : ۸۴، ۸۵ ] "Then when they saw Our punishment, they said, 'We believe in Allah alone and we disbelieve in what we used to associate with Him.' But their faith was of no benefit to them when they saw Our punishment. This is Allah's way which has passed among His servants, and at that moment the disbelievers were in loss." Also see Surah Al-An'am (158).
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.
[31] When the state of death agony overtakes a person, he sees the signs of death and begins to see the angels who seize the soul, then the time for repentance has ended. Because now he has exited the abode of trial and stands at the border of the Hereafter, and repentance is an action whose time has passed. In this verse, two types of people are mentioned. One is those who were Muslims but spent their entire lives committing sins, and the other is those who were disbelievers and died in that state of disbelief. Both types of people will have a painful punishment. In these two verses, the repentance of four types of people is mentioned. The first is the one who committed a sin unknowingly, but when he found out, he immediately repented. Regarding such people, it is said
﴿اِنَّمَا التَّوْبَةُ عَلَي اللّٰهِ﴾
and from the word "ala" it is understood that accepting the repentance of such people is obligatory upon Allah, or He certainly accepts their repentance, and this too is Allah's kindness that He has made accepting the repentance of such people obligatory upon Himself, otherwise He is absolutely free to do as He wills. The second type arises from the absence of this condition, meaning those people who commit sins unknowingly but, upon realizing, do not hasten to repent but rather delay it. Allah has made no promise to accept the repentance of such people. If He wills, He may accept it, and if He wills, He may not. The third type is the Muslim who never thought of repentance throughout his life, and even if he did, it was at the time of death. Regarding such a person, it has been clearly stated that his repentance will not be accepted. And the fourth type is the one who died in a state of disbelief without repenting; his repentance at the time of death also cannot be accepted, and the reason for this has already been mentioned above.
