Surah Ghafir (40) — Ayah 58
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 Here is a question that {’’ وَ الَّذِيْنَ اٰمَنُوْا وَ عَمِلُوا الصّٰلِحٰتِ ‘‘} is plural, whereas its counterpart {’’ وَ لَا الْمُسِيْٓءُ ‘‘} is singular; what is the wisdom in this? The answer is that this is the beauty of the Qur'an's expression, that a lengthy matter is conveyed in concise words. For this, the words of one side are mentioned and their counterparts are omitted. In the terminology of eloquence, this is called ihtibak. As if the full statement was: {’’وَمَا يَسْتَوِي الَّذِيْنَ آمَنُوْا وَ عَمِلُوا الصَّالِحَاتِ وَالَّذِيْنَ كَفَرُوْا وَ عَمِلُوا الْقَبَائِحَ وَلَا الْمُسِيْءُ وَالْمُحْسِنُ‘‘} meaning, those who believed and did righteous deeds and those who disbelieved and did evil deeds, they are not equal, nor is the doer of evil and the doer of good equal. (Maha’imi, with some detail)
➌ { قَلِيْلًا مَّا تَتَذَكَّرُوْنَ:} The deniers of the Day of Judgment are told, you take very little heed, even though the proofs of the Day of Judgment are absolutely clear.
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.
[76]
A Comparison Between the Character of a Worldly Person and a God-Fearing Person:
This is the second proof regarding resurrection after death. That is, one person establishes his entire way of life in the light of divine revelation. He becomes ready to endure all kinds of hardships for the sake of elevating the word of Allah. Then he imposes various restrictions upon his life and desires, which were necessary according to the command of Allah. He always acts with righteousness and honesty. He neither deceives anyone nor wrongs anyone, and he lives a cautious life, fearing Allah like a noble human being. The other person is one who has nothing but blind imitation of his forefathers and the darkness of ignorance. To fulfill his own desires, he robs people of their rights. The principle of his life is self-interest, for which he is always ready to commit all kinds of excesses. Then, he has no concept of accountability before Allah. His only objective is to gather as much of the world as possible by any means and to indulge in luxury and pleasure—that alone is valuable to him. So tell me, should the end of these two be the same? That both die and become dust, and neither the righteous receive the reward for their good deeds nor the wicked are punished for their misdeeds? And if, in your opinion, these two persons are not the same and their ends should not be the same, then it is necessary that man be given another life in which he can be rewarded or punished for his deeds, whether good or bad. In other words, the essence of the first argument was that it is possible, and the essence of the second argument is that it should be so.
