سُوْرَةُ فُصِّلَتۡ
Surah Fussilat (41) — Ayah 48
وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَدْعُونَ مِن قَبْلُ ۖ وَظَنُّوا۟ مَا لَهُم مِّن مَّحِيصٍ ﴿48﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And those whom they used to invoke before (in this world) shall disappear from them, and they will perceive that they have no place of refuge (from Allâh’s punishment).
Word by Word — Arabic, Transliteration & Meaning
وَضَلَّ
waḍalla
And lost
عَنْهُم
ʿanhum
from them
مَّا
mā
what
كَانُوا۟
kānū
they were
يَدْعُونَ
yadʿūna
invoking
مِن
min
before
قَبْلُ ۖ
qablu
before
وَظَنُّوا۟
waẓannū
and they (will) be certain
مَا
mā
(that) not
لَهُم
lahum
for them
مِّن
min
any
مَّحِيصٍۢ
maḥīṣin
place of escape
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 48) ➊ { وَ ضَلَّ عَنْهُمْ مَّا كَانُوْا يَدْعُوْنَ مِنْ قَبْلُ:} That is, in a state of distress, they will look around in all directions for those whom they used to call upon all their lives, hoping that perhaps one of them might come to help, rescue them from the punishment, or at least lessen it in some way, but no helper will be seen.
➋ {وَ ظَنُّوْا مَا لَهُمْ مِّنْ مَّحِيْصٍ: ’’حَاصَ يَحِيْصُ حَيْصًا ‘‘} (Ḍ) To flee. {’’ مَحِيْصٍ ‘‘} is either a verbal noun with a prefix (masdar mīmī) or an adverb of place (ẓarf). If it is a verbal noun, it means any way of fleeing, and if it is an adverb of place, it means any place to flee. The word "ẓann" is used not only for conjecture but also for certainty. (See Baqarah: 46) Here too, {’’ ظَنُّوْا ‘‘} is in the meaning of certainty, because on the Day of Resurrection all realities will become manifest and no doubt will remain for anyone, to the extent that the disbelievers themselves will admit to having become certain, as He said: «رَبَّنَاۤ اَبْصَرْنَا وَ سَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَالِحًا اِنَّا مُوْقِنُوْنَ » [ السجدۃ : ۱۲ ] "Our Lord! We have seen and we have heard, so send us back that we may do righteous deeds; indeed, we are now certain." And see Surah Maryam (38), Surah Qaf (22), and Surah An'am (30). The meaning is that none of the providers of needs and removers of hardships of the disbelievers will be seen, and they will become certain that they have neither any place nor any way to escape from the punishment of Allah Almighty.
➋ {وَ ظَنُّوْا مَا لَهُمْ مِّنْ مَّحِيْصٍ: ’’حَاصَ يَحِيْصُ حَيْصًا ‘‘} (Ḍ) To flee. {’’ مَحِيْصٍ ‘‘} is either a verbal noun with a prefix (masdar mīmī) or an adverb of place (ẓarf). If it is a verbal noun, it means any way of fleeing, and if it is an adverb of place, it means any place to flee. The word "ẓann" is used not only for conjecture but also for certainty. (See Baqarah: 46) Here too, {’’ ظَنُّوْا ‘‘} is in the meaning of certainty, because on the Day of Resurrection all realities will become manifest and no doubt will remain for anyone, to the extent that the disbelievers themselves will admit to having become certain, as He said: «رَبَّنَاۤ اَبْصَرْنَا وَ سَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَالِحًا اِنَّا مُوْقِنُوْنَ » [ السجدۃ : ۱۲ ] "Our Lord! We have seen and we have heard, so send us back that we may do righteous deeds; indeed, we are now certain." And see Surah Maryam (38), Surah Qaf (22), and Surah An'am (30). The meaning is that none of the providers of needs and removers of hardships of the disbelievers will be seen, and they will become certain that they have neither any place nor any way to escape from the punishment of Allah Almighty.
