سُوْرَةُ الْمُؤْمِنِ

Surah Ghafir (40) — Ayah 9

The Forgiver · Meccan · Juz 24 · Page 468

وَقِهِمُ ٱلسَّيِّـَٔاتِ ۚ وَمَن تَقِ ٱلسَّيِّـَٔاتِ يَوْمَئِذٍ فَقَدْ رَحِمْتَهُۥ ۚ وَذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ ﴿9﴾
"And save them from (the punishment, for what they did of) the sins, and whomsoever You save from (the punishment for what he did of) the sins (i.e. pardon him) that Day, him verily, You have taken into mercy." And that is the supreme success.
وَقِهِمُ waqihimu And protect them
ٱلسَّيِّـَٔاتِ ۚ l-sayiāti (from) the evils
وَمَن waman And whoever
تَقِ taqi you protect
ٱلسَّيِّـَٔاتِ l-sayiāti (from) the evils
يَوْمَئِذٍۢ yawma-idhin that Day
فَقَدْ faqad then verily
رَحِمْتَهُۥ ۚ raḥim'tahu You have bestowed mercy on him
وَذَٰلِكَ wadhālika And that
هُوَ huwa [it]
ٱلْفَوْزُ l-fawzu (is) the success
ٱلْعَظِيمُ l-ʿaẓīmu the great

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.

(Ayah 9){ وَ قِهِمُ السَّيِّاٰتِ: ’’قِ‘‘ ’’وَقٰي يَقِيْ وِقَايَةً‘‘} (ض) is an imperative verb. {’’ السَّيِّاٰتِ ‘‘} (evils) refers to both bad deeds and words, as well as their bad consequences. That is, the angels pray to Allah Almighty to protect the believers from all evils and also to keep them safe from their bad consequences in this world and the Hereafter. See also Surah Al-Imran (185).

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.

9. 1 By "سیأت" here are meant punishments, or the recompense is omitted, i.e., saving them from the punishments of the Hereafter or from the recompense of evil deeds.

9. 2 That is, to be saved from the torment of the Hereafter and to enter Paradise is the greatest success, because there is no success like it and no salvation equal to it. In these verses, there are two great glad tidings for the believers: first, that the angels make supplication for them in their absence, which has great virtue mentioned in the hadith; second, that the families of the believers will be gathered together in Paradise. جعلنا اللہ من الذین یلحقھم اللہ بابائھم الصالحین.

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.

9. And protect them from evil [11]. For whoever You protect from evil [12] on that Day, You have surely shown mercy to them. And that is the supreme success.

[11]
The Three Meanings of ﴿سيئات﴾:

There are three meanings of ﴿السَّيِّأت﴾. First, false beliefs, corrupted morals, and evil deeds; second, the consequences of misguidance and evil actions; third, calamities, hardships, and sufferings, whether they are of this world, the realm of Barzakh, or the Day of Gathering. Here, all three types of evils are intended.
[12] By the evils of the Day of Gathering are meant the terrors of that day, extreme heat and intense thirst, the fear of one's own reckoning, the public humiliation of the criminals, etc.