Surah Ghafir (40) — Ayah 17
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 { اِنَّ اللّٰهَ سَرِيْعُ الْحِسَابِ:} For Allah, taking account of all jinn and humans does not take any time; for Him, taking account of all people is just like taking account of one person, because He has knowledge of everything and is capable of everything. He is not helpless like the creation, that He can only hear one case at a time, or that due to not knowing the real truth, He cannot make a quick decision. Man, due to his helplessness, delays in making decisions, whereas delay in decision is also a kind of injustice. Since Allah is free from every kind of helplessness, He will take account of everyone at the same time and send the people of Paradise to Paradise and the people of Hell to Hell. He said: « مَا خَلْقُكُمْ وَ لَا بَعْثُكُمْ اِلَّا كَنَفْسٍ وَّاحِدَةٍ » [ لقمان : ۲۸ ] “Your creation and your resurrection are only like that of a single soul.” And He said: « وَ مَاۤ اَمْرُنَاۤ اِلَّا وَاحِدَةٌ كَلَمْحٍۭ بِالْبَصَرِ» [ القمر : ۵۰ ] “And Our command is only one, like the twinkling of an eye.”
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.
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Possible Forms of Injustice:
There can be many forms of injustice. For example, the first is that someone has not committed any injustice, yet he is punished without reason. The second is that the crime is minor, but the punishment given is excessive. The third is that a person is deserving of reward, but instead he is punished. The fourth is that the crime was committed by Zaid, but the punishment is given to Bakr. The fifth is that a person is deserving of a certain amount of reward, but he is given less than that. The sixth is that a person is deserving of punishment, but he is not punished and the oppressed keeps looking on helplessly. In short, whatever forms of injustice are possible, not a single one of them will occur in the court of Allah.
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The Reason for Delay in Judgment:
It will not take Allah any time to settle the accounts of all creation and to pass judgment. This is because there are only two possible reasons for delay: one is that the requirements of justice are not being fulfilled, as happens in the courts of this world, where sometimes the plaintiff is absent, sometimes the defendant, sometimes the witnesses are absent, and despite repeated notices, they do not appear in court, and thus, fulfilling the requirements of justice takes years. This will not happen in Allah’s court. There, the plaintiff, the defendant, and the witnesses will all be present and known to Allah, and whoever is needed will immediately be present or will be made present. The second reason for delay is that in this world, a judge can only hear one case at a time, but this is not the case with Allah. Just as He simultaneously sees everyone, hears everyone, helps everyone, and provides sustenance to everyone, in the same way, He can simultaneously hear all the cases of His creation and pass judgments on them.
