سُوْرَةُ الْاَنْعَامِ

Surah Al-An'aam (6) — Ayah 62

The Cattle · Meccan · Juz 7 · Page 135

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ثُمَّ رُدُّوٓا۟ إِلَى ٱللَّهِ مَوْلَىٰهُمُ ٱلْحَقِّ ۚ أَلَا لَهُ ٱلْحُكْمُ وَهُوَ أَسْرَعُ ٱلْحَـٰسِبِينَ ﴿62﴾

Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali

Then they are returned to Allâh, their True Maulâ [True Master (God), the Just Lord (to reward them)]. Surely, for Him is the judgement and He is the Swiftest in taking account.

Word by Word — Arabic, Transliteration & Meaning

ثُمَّ thumma Then
رُدُّوٓا۟ ruddū they are returned
إِلَى ilā to
ٱللَّهِ l-lahi Allah
مَوْلَىٰهُمُ mawlāhumu their Protector
ٱلْحَقِّ ۚ l-ḥaqi [the] True
أَلَا alā Unquestionably
لَهُ lahu for Him
ٱلْحُكْمُ l-ḥuk'mu (is) the judgment
وَهُوَ wahuwa And He
أَسْرَعُ asraʿu (is) swiftest
ٱلْحَـٰسِبِينَ l-ḥāsibīna (of) the Reckoners

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.

(Ayah 62) {ثُمَّ رُدُّوْۤا اِلَى اللّٰهِ مَوْلٰىهُمُ الْحَقِّ:} Then they will be returned to Allah, their true Master, Who had sent them into the world by His command.

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.

62. 1. In the verse, some have considered the referent of "ردوا" (will be returned) to be the angels. That is, after the soul is taken, the angels return to the court of Allah. And some have made its referent all people. That is, after resurrection, all people will be returned (presented) to the court of Allah, then He will decide for all. In the verse, the angels who seize the soul are mentioned as "رسل" (in the plural form), from which it apparently seems that the angel who seizes the soul is not one but many. Some commentators have explained this in such a way that in the Quran, the act of seizing the soul is attributed to Allah as well. (اَللّٰهُ يَتَوَفَّى الْاَنْفُسَ حِيْنَ مَوْتِهَا) 39:42 "Allah takes the souls at the time of their death," and it is also attributed to an angel (Malak al-Mawt) (ـ قُلْ يَتَوَفّٰىكُمْ مَّلَكُ الْمَوْتِ الَّذِيْ وُكِّلَ بِكُمْ) 32:11 "Say, the angel of death who has been assigned to you will take your souls," and it is also attributed to multiple angels, as is the case at this place and similarly in Surah Nisa verse 97 and Al-An'am verse 93. Therefore, its attribution to Allah is in the sense that He is the real authority (the one who gives the command), rather, the true doer. Its attribution to multiple angels is in the sense that they are helpers of the Angel of Death; they perform the task of extracting the soul from the veins, arteries, and muscles and severing its connection from all these things, and the attribution to the Angel of Death means that in the end, he takes the soul and ascends towards the heavens (Tafsir Ruh al-Ma'ani, Volume 5). Hafiz Ibn Kathir, Imam Shawkani, and the majority of scholars hold the view that the Angel of Death is only one, as is evident from the verse of Surah Al-Sajdah and from the hadith of Bara' bin Azib ؓ in Musnad Ahmad, and where they are mentioned in the plural form, they are his helpers and assistants. And in some traditions, the name of the Angel of Death is mentioned as Azrael. Tafsir Ibn Kathir. And Allah knows best.

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.

62. Then they are returned to Allah, their true Master [68]. Surely, all authority of judgment belongs to Him, and He is swift in taking account [69].

[68]
The Conditions After Death and the Questioning in the Grave:

There are many hadiths regarding this. In brief, when the angels come to seize a person's soul, from the attitude of the angels the deceased comes to know whether he is among the people of Paradise or the people of Hell. The soul of a person destined for Paradise is wrapped in silk garments and taken towards the heavens, where it is given a special welcome and the gate of the heaven is opened for it. Then it is sent back with honor and respect, and this soul remains with its body and keeps calling out, "Take me quickly for burial." Then, after burial, when the questioning in the grave is completed, it is taken to the station of 'Illiyyin. As for the soul of a person destined for Hell, the angels wrap it in foul-smelling garments and take it towards the heavens, but the gate is not opened for it. Then it is thrown back towards its body, and it keeps crying out, "Do not take me for burial." Then, after burial, when the questioning in the grave takes place and it fails this test, it is imprisoned in the station of Sijjin until the Day of Resurrection.

[69] That is, the process of punishment and reward begins immediately after death. Then, in the grave, a window to Paradise is opened for the person destined for Paradise, and he sleeps in such honor and happiness until the Day of Resurrection as a bride sleeps. And for the person destined for Hell, a window towards Hell is opened, due to which various kinds of punishment begin for him. And this punishment and reward are much lighter compared to the punishment and reward after the Day of Resurrection. On the Day of Resurrection, after the reckoning, the punishment for the person destined for Hell will be much more severe than this. Similarly, the rewards for the person destined for Paradise will be much greater than the rewards in the grave.
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