سُوْرَةُ الْفُرْقَانِ
Surah Al-Furqaan (25) — Ayah 34
ٱلَّذِينَ يُحْشَرُونَ عَلَىٰ وُجُوهِهِمْ إِلَىٰ جَهَنَّمَ أُو۟لَـٰٓئِكَ شَرٌّ مَّكَانًا وَأَضَلُّ سَبِيلًا ﴿34﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Those who will be gathered to Hell (prone) on their faces, such will be in an evil state, and most astray from the (Straight) Path.
Word by Word — Arabic, Transliteration & Meaning
ٱلَّذِينَ
alladhīna
Those who
يُحْشَرُونَ
yuḥ'sharūna
will be gathered
عَلَىٰ
ʿalā
on
وُجُوهِهِمْ
wujūhihim
their faces
إِلَىٰ
ilā
to
جَهَنَّمَ
jahannama
Hell
أُو۟لَـٰٓئِكَ
ulāika
those
شَرٌّۭ
sharrun
(are the) worst
مَّكَانًۭا
makānan
(in) position
وَأَضَلُّ
wa-aḍallu
and most astray
سَبِيلًۭا
sabīlan
(from the) way
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 34) ➊ { اَلَّذِيْنَ يُحْشَرُوْنَ عَلٰى وُجُوْهِهِمْ اِلٰى جَهَنَّمَ … :} If you connect this verse with the previous verses, the wording here necessitates that some phrase is omitted, which is: "Those who object to the Prophet and the Qur’an will be gathered together on their faces towards Hell," and those who will be gathered on their faces towards Hell are the ones who are the worst in abode and most astray in path.
➋ { اُولٰٓىِٕكَ شَرٌّ مَّكَانًا وَّ اَضَلُّ سَبِيْلًا : ’’ شَرٌّ ‘‘} The original is {’’أَشَرُّ ‘‘}, just as {’’خَيْرٌ‘‘} is originally {’’ أَخْيَرُ‘‘}, both are in the form of the superlative, {’’ اَضَلُّ ‘‘} is also a superlative, but here superlativeness is not intended, nor does it mean that these people are worse than the people of Paradise. Here, the words {’’ شَرٌّ ‘‘} and {’’ اَضَلُّ ‘‘} are not used in comparison to someone else as "worse" or "more astray," but only for emphasis, meaning extremely evil and very much astray, that is why it is translated as "they are extremely bad in abode and very much astray in path." By abode is meant Hell, and by path is meant the path of disbelief and polytheism, which leads to Hell. A few verses earlier, the attribute of the people of Paradise was mentioned: «{ اَصْحٰبُ الْجَنَّةِ يَوْمَىِٕذٍ خَيْرٌ مُّسْتَقَرًّا وَّ اَحْسَنُ مَقِيْلًا }» [ الفرقان : ۲۴ ] In contrast, here the attribute of the people of Hell is described as {’’ شَرٌّ مَّكَانًا وَّ اَضَلُّ سَبِيْلًا ‘‘}.
➌ { اَلَّذِيْنَ يُحْشَرُوْنَ عَلٰى وُجُوْهِهِمْ …:} See Surah Bani Isra’il (97) and Ta Ha (125). One interpretation of being gathered on their faces is that they will be dragged on their faces towards the field of Resurrection, just as the same will happen to them in Hell, as it is said: «{ يَوْمَ يُسْحَبُوْنَ فِي النَّارِ عَلٰى وُجُوْهِهِمْ ذُوْقُوْا مَسَّ سَقَرَ }» [ القمر : ۴۸ ] "The Day they will be dragged on their faces into the Fire, [it will be said], 'Taste the touch of Hell.'" And it is said: «{ وَ مَنْ جَآءَ بِالسَّيِّئَةِ فَكُبَّتْ وُجُوْهُهُمْ فِي النَّارِ }» [ النمل : ۹۰ ] "And whoever brings evil, their faces will be cast down into the Fire." The second interpretation is the one narrated by Anas (may Allah be pleased with him) that a man said: "O Messenger of Allah! Will the disbeliever be gathered on his face on the Day of Resurrection?" The Prophet (peace be upon him) said: [ أَلَيْسَ الَّذِيْ أَمْشَاهُ عَلَی الرِّجْلَيْنِ فِي الدُّنْيَا قَادِرًا عَلٰی أَنْ يُّمْشِيَهُ عَلٰی وَجْهِهِ يَوْمَ الْقِيَامَةِ؟ ] [ بخاري، التفسیر، باب قولہ : « الذین یحشرون علی…» : ۴۷۶۰ ] "Is not He who made him walk on his legs able to make him walk on his face on the Day of Resurrection?" Most commentators have adopted this interpretation.
➋ { اُولٰٓىِٕكَ شَرٌّ مَّكَانًا وَّ اَضَلُّ سَبِيْلًا : ’’ شَرٌّ ‘‘} The original is {’’أَشَرُّ ‘‘}, just as {’’خَيْرٌ‘‘} is originally {’’ أَخْيَرُ‘‘}, both are in the form of the superlative, {’’ اَضَلُّ ‘‘} is also a superlative, but here superlativeness is not intended, nor does it mean that these people are worse than the people of Paradise. Here, the words {’’ شَرٌّ ‘‘} and {’’ اَضَلُّ ‘‘} are not used in comparison to someone else as "worse" or "more astray," but only for emphasis, meaning extremely evil and very much astray, that is why it is translated as "they are extremely bad in abode and very much astray in path." By abode is meant Hell, and by path is meant the path of disbelief and polytheism, which leads to Hell. A few verses earlier, the attribute of the people of Paradise was mentioned: «{ اَصْحٰبُ الْجَنَّةِ يَوْمَىِٕذٍ خَيْرٌ مُّسْتَقَرًّا وَّ اَحْسَنُ مَقِيْلًا }» [ الفرقان : ۲۴ ] In contrast, here the attribute of the people of Hell is described as {’’ شَرٌّ مَّكَانًا وَّ اَضَلُّ سَبِيْلًا ‘‘}.
➌ { اَلَّذِيْنَ يُحْشَرُوْنَ عَلٰى وُجُوْهِهِمْ …:} See Surah Bani Isra’il (97) and Ta Ha (125). One interpretation of being gathered on their faces is that they will be dragged on their faces towards the field of Resurrection, just as the same will happen to them in Hell, as it is said: «{ يَوْمَ يُسْحَبُوْنَ فِي النَّارِ عَلٰى وُجُوْهِهِمْ ذُوْقُوْا مَسَّ سَقَرَ }» [ القمر : ۴۸ ] "The Day they will be dragged on their faces into the Fire, [it will be said], 'Taste the touch of Hell.'" And it is said: «{ وَ مَنْ جَآءَ بِالسَّيِّئَةِ فَكُبَّتْ وُجُوْهُهُمْ فِي النَّارِ }» [ النمل : ۹۰ ] "And whoever brings evil, their faces will be cast down into the Fire." The second interpretation is the one narrated by Anas (may Allah be pleased with him) that a man said: "O Messenger of Allah! Will the disbeliever be gathered on his face on the Day of Resurrection?" The Prophet (peace be upon him) said: [ أَلَيْسَ الَّذِيْ أَمْشَاهُ عَلَی الرِّجْلَيْنِ فِي الدُّنْيَا قَادِرًا عَلٰی أَنْ يُّمْشِيَهُ عَلٰی وَجْهِهِ يَوْمَ الْقِيَامَةِ؟ ] [ بخاري، التفسیر، باب قولہ : « الذین یحشرون علی…» : ۴۷۶۰ ] "Is not He who made him walk on his legs able to make him walk on his face on the Day of Resurrection?" Most commentators have adopted this interpretation.
