Surah Al-A'raaf (7) — Ayah 53
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 {يَوْمَ يَاْتِيْ تَاْوِيْلُهٗ …… : } Shah Abdul Qadir (may Allah have mercy on him) says: "That is, the disbelievers are waiting, as this book contains news of punishment. They say, 'Let us see if it actually happens, then we will accept.' So when it actually happens, where will they find escape? The news is given so that they may take precaution beforehand." (Muwadhih) That is, after the outcome they were waiting for comes before them, the acknowledgment of the truth, the desire to be sent back to the world, and the search for an intercessor—all these things will be useless. Those deities whom they used to worship besides Allah will also disappear from them; they will neither be able to help them nor intercede, nor save them from the punishment of Hell.
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.
53. 2 That is, after the outcome they were waiting for has come before them, the acknowledgment of the truth, the desire to be sent back to the world, and the search for any intercession—all of these will be useless. Those deities whom they used to worship besides Allah will also disappear from them; they will neither be able to help them, nor intercede, nor save them from the punishment of Hell.
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 Request of the People of Hell to Return to the World and Its Response:
By "ta'wil" is meant the actualization of a report or the time of its occurrence, and here it refers to the occurrence of the Day of Judgment, that is, when the Day of Judgment takes place, at that time the disbelievers will say that what the Messenger used to say has turned out to be true. Now what should be done? Now we will certainly be punished. First, they will look for an intercessor to save them from the punishment; when they do not find one, they will request to return to the world and to be tested again, and they will say that this time we will certainly become obedient to Allah and will surely succeed in this test. Allah has not mentioned the answer to their request at this place; however, in some other places, they have been given two kinds of answers. One is that when they have witnessed the reality and the veils of the unseen have been lifted, then what is the point of faith and obedience now? Because the very quality of faith is to believe in the unseen, and even disbelievers believe in things they see with their own eyes, therefore, at that time, bringing faith has no meaning, nor can such faith be of any benefit. The second answer given is that even if they are sent back to the world, these wretched ones will again become engrossed in the allurements of the world in the same way and will become disobedient just as they were before, and they will not even remember this promise, just as today they do not remember any of the things they used to say in the world. In the same way, after returning to the world, they will forget the promise of that time as well.
