Surah Al-A'raaf (7) — Ayah 24
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.
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.
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The Reason for the Enmity Between Iblis and Adamؑ:
Iblis became the enemy of Adamؑ because Adamؑ was the cause of his trial in which he failed miserably, and Adamؑ became the enemy of Iblis because Iblis, through deceit and false oaths, enticed Adamؑ into disobeying Allah. Thus, both were expelled from Paradise and settled on earth, because Paradise is not a place for such confrontation; the earth was more suitable for such confrontation. It was appropriate that all the battles between truth and falsehood should take place on earth. In this way, Allah’s will was automatically fulfilled for which He had created man. Here, it is necessary to remove a misunderstanding in which most people become entangled, and that is: if Allah’s will was that Adam and Hawwa and their offspring should inhabit the earth, and that Satan should become their enemy and continue to mislead Adamؑ and the children of Adam, and that the process of confrontation between them should continue, and thus this world should become a place of trial for the children of Adam, then what fault was there in the story of Adam and Iblis? What was the fault of Iblis or Adamؑ? What was destined to happen was what was in Allah’s will. Then why were Adam and Iblis held blameworthy for disobeying Allah?
The Issue of Allah’s Will and Predestination:
Such questions arise at several other places in the Noble Quran, as in this very surah where it is stated: “We have created a majority of the jinn and mankind for Hell.” [7: 179] Here too, the question arises: when the majority of jinn and mankind were created for Hell, then what fault is there of the jinn and mankind? Similarly, this subject is mentioned abundantly in authentic ahadith; for example, when the soul is breathed into the womb, the angel also writes whether this person will be of Paradise or of Hell. And there are countless such instances in the Book and Sunnah. Here, a person thinks: we are merely toys in the hands of destiny; Allah’s will is always fulfilled, so why will we be punished? The answer is that Allah’s prior knowledge of the outcome of something, or His knowledge of the unseen, does not compel or obligate any person to do only what is written in Allah’s knowledge, will, or predestination. Rather, it means that whatever a person is going to do with his full will and choice, Allah already knows it. We will explain this here with an example. A king often used to consult his court astrologer in his campaigns. The astrologer would prepare horoscopes of the movements of the planets and inform him of matters of the unseen. Sometimes the astrologer’s predictions would prove correct, and sometimes a prediction would turn out to be wrong. Once, the king became displeased with the astrologer and began to think of punishing him on some pretext. Suddenly, an idea occurred to him, and he ordered a room to be built with doors on all four sides. When such a room was prepared, he called the astrologer and said: I am going to enter this room; you calculate and tell me from which direction’s door I will exit. The astrologer was also aware of the king’s displeasure; he understood that this question was actually a matter of life and death for him. So he said: I will answer the question, but my condition is that I will write the answer, seal it, and deposit it with your trusted minister. You may see the answer after you have exited the room. The king accepted this condition. The astrologer wrote the answer, sealed it, and handed it to the minister. Then the king called his architect and said: When I enter this room, lock all four doors and have me taken out by breaking the roof and putting up a ladder. So it was done. After coming out, the king asked for the astrologer’s answer, which was read out in front of everyone. It was written that the king would not exit from any door but would come out by breaking the roof. The king was astonished to hear this answer, and the astrologer was saved from his wrath. Now see, the astrologer’s previously written statement did not compel the king in any way to come out by breaking the roof; rather, he was completely free and in control in this action. The same is the case with the issues mentioned above. Whatever a person does, he does so entirely by his own will and choice; on this basis, he will be rewarded or punished. As for the matter of prior writing, will, or predestination, this cannot be used as proof to consider him compelled; rather, it is evidence of the vastness of Allah’s knowledge.
