Surah Fussilat (41) — Ayah 50
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 { لَيَقُوْلَنَّ هٰذَا لِيْ:} That is, as soon as a disbeliever tastes a worldly blessing, he will utter three statements of disbelief; these will be in his heart and he will also say them with his tongue. The first is that this blessing is the result of his own struggle and is his right, just as the people of Pharaoh said (see Al-A'raf: 130, 131) and as Qarun said (see Al-Qasas: 78), even though this is clear ingratitude and denial of Allah's favor.
➌ { وَ مَاۤ اَظُنُّ السَّاعَةَ قَآىِٕمَةً وَّ لَىِٕنْ رُّجِعْتُ اِلٰى رَبِّيْۤ اِنَّ لِيْ عِنْدَهٗ لَلْحُسْنٰى:} The details of these two statements have already been mentioned in the exegesis of Surah Al-Kahf, Ayah (36).
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.
50. 2. The one who says this is a hypocrite or a disbeliever; no believer can say such a thing. Only a disbeliever thinks that if my worldly life is passing with goodness, then the Hereafter will also be the same for me.
49. 3. The one who says this is a hypocrite or a disbeliever; no believer can say such a thing. Only a disbeliever thinks that if my worldly life is passing with goodness, then the Hereafter will also be the same for me.
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.
[66]
Pride in One’s Own Planning During Comfort:
And the third aspect is that if We remove his hardship, hunger, or illness and good days return to him, even then he does not turn to Allah, nor does he thank the One who removed his distress from which he had become utterly hopeless. Rather, he thinks that all of this is merely the result of his own good planning and effort, and if his fortunes have turned, then he was indeed deserving of it.
[67]
The Viewpoint of the Wealthy and Worldly People: If Allah is Pleased With Me Today, Why Not on the Day of Judgment?
If such a person even acknowledges the existence of Allah, his understanding is extremely deficient. He thinks that he is everything. There is no such Being above him who is entirely in control of his benefit and harm, and in whose hands the reins of his life rest. Similarly, his faith in the Day of Judgment and in the recompense and punishment for deeds is also extremely deficient, and at the prompting of people, he assumes that even if he has to go before his Lord, what reason is there for Him to punish him? His current prosperity itself is proof that if there is a God, He is certainly pleased with him. Then why would He not be pleased on that Day as well? Thus, for such people, worldly prosperity itself is considered proof of their Lord’s pleasure. It should be clear that a person whose faith regarding his Lord and the Hereafter is so wrong and weak is, in the sight of Allah, both a disbeliever and a polytheist. As in the fifth section of Surah Kahf, the story of just such a person has already been mentioned. And the true mentality of such a person is also evident from the following hadith: Sayyiduna Khabbab bin Arattؓ says that I used to work as a blacksmith in Makkah. I made a sword for ‘As bin Wa’il Sahmi. When I went to ‘As to demand my wages, he said: I will not give you this wage until you renounce Muhammadﷺ (his religion). I said: I will not renounce this religion even if you die and are brought back to life. He said: Will I be brought back to life after death? I said, “Certainly.” He replied: Well then, when after my death Allah brings me back to life, He will also give me wealth and children. At that time, I will pay your debt. [بخاری۔ کتاب التفسیر۔ سورۃ مریم۔ باب قولہ اطلع الغیب]
[68] The meaning of “ghaleez” is thick, dense, viscous, hard, and filthy—all of these. And here, this word is being used in both the senses of hard and filthy. “Ghilaazat” is a well-known word. And this punishment will be filthy in the sense that such people will be given to drink pus, clotted blood, the washings of wounds, extremely foul-smelling and intensely cold water—things to drink that disgust a person. And as for its severity, there is no doubt at all.
