Surah Ghafir (40) — Ayah 31
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 The tanween of { وَ مَا اللّٰهُ يُرِيْدُ ظُلْمًا لِّلْعِبَادِ: ’’ ظُلْمًا ‘‘} is for indefiniteness, that is why it is translated as "any kind of injustice." That is, the punishment that came upon those nations was the result of their own evil deeds; Allah does not even intend any kind of injustice towards His servants, so why would He commit injustice, and that too upon His servants? This is not possible at all. Allah Almighty says: « اِنَّ اللّٰهَ لَا يَظْلِمُ النَّاسَ شَيْـًٔا وَّ لٰكِنَّ النَّاسَ اَنْفُسَهُمْ يَظْلِمُوْنَ » [ یونس : ۴۴ ] "Indeed, Allah does not wrong the people at all, but it is the people who wrong themselves."
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.
31. 2. That is, Allah destroyed whomever He destroyed as a consequence of their sins and because of their denial and opposition to the Messengers; otherwise, that Compassionate and Merciful Lord does not intend to wrong His servants at all. In other words, the destruction of nations is not Allah's injustice upon them, but rather a necessary result of the law of requital, from which no nation or individual is exempt. Do not be heedless of the requital of deeds: wheat grows from wheat, barley from barley.
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.
[44] From Pharaoh’s response, that believing man realized that Pharaoh had not been affected in the least by his advice, nor had there been any change in his thinking. So he began to explain further and said that many nations before you have passed away who were even greater than you in glory and splendor, such as the people of Noah, ‘Ad, and Thamud, etc. These people also denied their respective messengers and became intent on harming them, as a result of which punishment came upon them that destroyed them completely. And I fear that such a punishment may descend upon us as well.
[45]
Prophets Are the Ambassadors of Allah:
Allah Almighty has no desire to wrong His servants or to send punishment upon them. Rather, it is the deeds of the servants themselves that become the cause of punishment, just as no government in the world tolerates that its ambassador be disgraced or even killed. Instead, it immediately becomes ready to take revenge. So how could Allah Almighty, Who is dominant over all and has the power to take revenge, not help His messengers when He sees them being disgraced, and not take revenge on those who disgrace them?
