سُوْرَةُ هُوْدٍ
Surah Hud (11) — Ayah 103
إِنَّ فِى ذَٰلِكَ لَـَٔايَةً لِّمَنْ خَافَ عَذَابَ ٱلْـَٔاخِرَةِ ۚ ذَٰلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ ٱلنَّاسُ وَذَٰلِكَ يَوْمٌ مَّشْهُودٌ ﴿103﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Indeed in that (there) is a sure lesson for those who fear the torment of the Hereafter. That is a Day whereon mankind will be gathered together, and that is a Day when all (the dwellers of the heavens and the earth) will be present.
Word by Word — Arabic, Transliteration & Meaning
إِنَّ
inna
Indeed
فِى
fī
in
ذَٰلِكَ
dhālika
that
لَـَٔايَةًۭ
laāyatan
(is) surely a Sign
لِّمَنْ
liman
for (those) who
خَافَ
khāfa
fear
عَذَابَ
ʿadhāba
(the) punishment
ٱلْـَٔاخِرَةِ ۚ
l-ākhirati
(of) the Hereafter
ذَٰلِكَ
dhālika
That
يَوْمٌۭ
yawmun
(is) a Day
مَّجْمُوعٌۭ
majmūʿun
(will) be gathered
لَّهُ
lahu
on it
ٱلنَّاسُ
l-nāsu
the mankind
وَذَٰلِكَ
wadhālika
and that
يَوْمٌۭ
yawmun
(is) a Day
مَّشْهُودٌۭ
mashhūdun
witnessed
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 103) ➊ {اِنَّ فِيْ ذٰلِكَ لَاٰيَةً لِّمَنْ خَافَ عَذَابَ الْاٰخِرَةِ:} That is, only the one who believes in the Hereafter will take heed from these verses and events, but the one who does not believe in the Hereafter will give some scientific explanation for all these events, saying that it happened due to changes in the earth and sky; what does it have to do with oppression or justice?
➋ { ذٰلِكَ يَوْمٌ مَّجْمُوْعٌ لَّهُ النَّاسُ :} That is, the Day of Resurrection is such a day for which all people will be gathered. Zamakhshari said that instead of the passive verb {’’يُجْمَعُ لَهُ‘‘} (will be gathered), the passive participle {’’ مَّجْمُوْعٌ لَّهُ ‘‘} (having been gathered) is used because the noun contains continuity and permanence, whereas the verb does not.
➌ { وَ ذٰلِكَ يَوْمٌ مَّشْهُوْدٌ:} That is, on that day all people will be present, no one will be able to hide or move here and there. One meaning is that on that day, testimony for every good or evil deed will be present and will also be presented. It also means that on that day, all previous and later humans and jinn will be present, as well as the angels, and the Divine Being Himself will come for judgment, as He said: «{ وَ جَآءَ رَبُّكَ وَ الْمَلَكُ صَفًّا صَفًّا }» [ الفجر : ۲۲ ] "And your Lord will come and the angels in rows upon rows."
➋ { ذٰلِكَ يَوْمٌ مَّجْمُوْعٌ لَّهُ النَّاسُ :} That is, the Day of Resurrection is such a day for which all people will be gathered. Zamakhshari said that instead of the passive verb {’’يُجْمَعُ لَهُ‘‘} (will be gathered), the passive participle {’’ مَّجْمُوْعٌ لَّهُ ‘‘} (having been gathered) is used because the noun contains continuity and permanence, whereas the verb does not.
➌ { وَ ذٰلِكَ يَوْمٌ مَّشْهُوْدٌ:} That is, on that day all people will be present, no one will be able to hide or move here and there. One meaning is that on that day, testimony for every good or evil deed will be present and will also be presented. It also means that on that day, all previous and later humans and jinn will be present, as well as the angels, and the Divine Being Himself will come for judgment, as He said: «{ وَ جَآءَ رَبُّكَ وَ الْمَلَكُ صَفًّا صَفًّا }» [ الفجر : ۲۲ ] "And your Lord will come and the angels in rows upon rows."
