Surah At-Taghaabun (64) — Ayah 11
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 { اِلَّا بِاِذْنِ اللّٰهِ:} In the previous verses, there was mention of Allah’s oneness, the messengership of the prophets, and the Day of Judgment. In this verse, there is mention of faith in destiny, which instills courage in a person’s heart to endure hardships and be patient over them. In addition, this verse provides comfort for the believers and answers the objection of the disbelievers as to why believers face calamities. It is stated that whatever calamity befalls, it comes by Allah’s permission, which has already been decreed by Allah. This happens to both believers and disbelievers in this world, because without it, the purpose of trial and testing cannot be achieved. However, its effect and result are different for believers and disbelievers: the believer remains content with his Lord, as a result of which Allah grants his heart the light of guidance, the blessing of certainty and tranquility, and Paradise in the Hereafter. The disbeliever, on the other hand, becomes displeased with his Lord, as a result of which he remains constantly distressed and full of complaints in this world, and for him there is Hell in the Hereafter.
➌ That is, whatever calamity befalls, it comes by Allah’s command and according to His predetermined decision and decree.
➍ { وَ مَنْ يُّؤْمِنْۢ بِاللّٰهِ يَهْدِ قَلْبَهٗ:} That is, whoever is afflicted by a calamity and realizes that it is by Allah’s decision and decree, then he is patient over it, intends reward, and fully submits himself to Allah’s decision, then Allah guides his heart and grants him the ability to walk the straight path and true certainty in exchange for whatever he lost in this world, and sometimes He grants him the same or something better in place of what was taken from him. Similarly, in Surah Baqarah (155 to 157), those who are patient over calamity are called {’’ الْمُهْتَدُوْنَ ‘‘} (those who are guided).
Tabari has narrated with an authentic chain from Ali bin Abi Talhah regarding {’’ وَ مَنْ يُّؤْمِنْۢ بِاللّٰهِ يَهْدِ قَلْبَهٗ ‘‘} the saying of Ibn Abbas (may Allah be pleased with them): [يَعْنِيْ يَهْدِ قَلْبَهُ لِلْيَقِيْنِ فَيَعْلَمُ أَنَّ مَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِه وَمَا أَخْطَأَهُ لَمْ يَكُنْ لِيُصِيْبَهُ ] [ طبري : 12/23، ح : ۳۴۵۰۹ ] “That is (the meaning of the Ayah is that whoever believes in Allah), Allah grants his heart the guidance of certainty, and he realizes that the calamity that befell him could never have missed him, and what missed him could never have befallen him.” And A‘mash narrated from Abu Dhibyan that we were with Alqamah, and this verse was recited to him: «وَ مَنْ يُّؤْمِنْۢ بِاللّٰهِ يَهْدِ قَلْبَهٗ» and its meaning was asked, so he said: “It refers to the person who, when afflicted by a calamity, realizes that it is from Allah, becomes content with it, and accepts it.” (Ibn Jarir and Ibn Abi Hatim with an authentic chain)
Suhaib (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said: [عَجَبًا لِأَمْرِ الْمُؤْمِنِ إِنَّ أَمْرَهُ كُلَّهُ خَيْرٌ وَلَيْسَ ذَاكَ لِأَحَدٍ إِلَّا لِلْمُؤْمِنِ إِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ، فَكَانَ خَيْرًا لَهُ وَ إِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ، فَكَانَ خَيْرًا لَهُ ] [ مسلم، الزہد والر قائق، باب المؤمن أمرہ کلہ خیر : ۲۹۹۹ ] “How wonderful is the affair of the believer, for his affair is all good, and this is for no one except the believer: if something good happens to him, he is grateful and that is good for him, and if something harmful befalls him, he is patient and that is good for him.”
➎ { وَ اللّٰهُ بِكُلِّ شَيْءٍ عَلِيْمٌ:} That is, Allah has complete knowledge of everything; He knows well who believes in His decree and is patient and grateful, and who does not, and then He will reward or punish each accordingly.
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.
11. 2. That is, he realizes that whatever has reached him has reached only by Allah's will and His command, thus he displays patience and contentment with the divine decree.
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.
[18] In this verse, the belief of those worldly people is refuted who thought that if the Muslims were upon the truth, why would they be surrounded by so many hardships? And the Muslims are being consoled that no calamity comes by anyone's bringing; rather, it is in Allah's knowledge and comes only by His permission. And there are many wisdoms of Allah in it. The purpose of trials through calamities is to test your faith, so that the hypocrites may become exposed and you may become cautious of them. Besides this, many other wisdoms are mentioned throughout the Quran.
The Three Types of Calamities:
It should be clear that there are three types of calamities. The first are those that come as a result of people's own actions or as a consequence of their deeds, as Allah the Exalted says: ﴿ظَهَرَ الْفَسَادُ فِيْ البَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أيْدِيْ النَّاسِ﴾. The second are those calamities through which the believers are made to pass for the sake of trial and training, as He says: ﴿وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوْعِ وَنَقْصٍ مِّنَ الْاَمْوَالِ وَالْاَنْفُسِ وَالثَّمَرٰتِ﴾. The third are those that do not relate to the above two types and are merely accidental occurrences. Such calamities become an expiation for the sins of the believers. Even, according to the Prophetic statement, if a thorn pricks a Muslim, it becomes an expiation for some sin of his, provided that the Muslim remains patient over that calamity.
[19] That is, whoever remains steadfast in these calamities, his faith in Allah increases further, and accordingly, Allah grants him more guidance. And remember that Allah has complete knowledge of your calamities. He does not subject His servants to hardships without reason; rather, He wants to prepare you for some great purpose.
