Surah Al-A'raaf (7) — Ayah 56
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.
[59]
What is Corruption in the Land?
Corruption in the land is that a person abandons the worship of Allah and begins to obey his own self or others, and, leaving the path of guidance shown by Allah, establishes the structure of his morals, society, economy, politics, and civilization upon such principles and laws that are derived from someone else's guidance. This is the fundamental corruption from which countless forms of disorder arise in the management of the earth, and such complex problems emerge for which no solution seems apparent, and even if a solution is thought of, instead of resolving the issues, they become even more complicated. Incidentally, from this verse it is also understood that in the beginning, there was only reform on the earth, because the first human, Adam, was himself a prophet. Later, satanic elements created forms of corruption in this reform, so Allah continued to send prophets to eliminate this corruption. Whereas those who write the story of human civilization establish the theory that man gradually emerged from darkness into light, and his life began with corruption which is gradually being rectified. The Quran strongly refutes this theory.
The Beginning of Societal Reform Can Only Be With Tawheed:
That is, the only way to correct corruption is to begin with Tawheed. This is why all the prophets who came into the world generally came at times when various forms of corruption had arisen in society, so they began their call with Tawheed, making it the first condition to abstain from the worship of anyone besides Allah. After adopting this principle, evils automatically depart from society.
[60] The meaning of calling upon Allah with fear and hope is that one should attach all hopes to Allah and never despair of His mercy, and one should fear lest, due to some mistake or shortcoming, one becomes rejected in the court of Allah. Both aspects must, in any case, be kept in view. However, the aspect of having a good opinion of Allah should remain dominant, as is clear from the following hadith: Jabir bin Abdullah Ansari ؓ says that the Prophet ﷺ, three days before his death, said, "Every one of you must have a good opinion of Allah at the time of death." [ مسلم۔ كتاب الجنة وصفة نعيمها باب الامر بحسن ظن بالله تعاليٰ]
