سُوْرَةُ الْفُرْقَانِ
Surah Al-Furqaan (25) — Ayah 15
قُلْ أَذَٰلِكَ خَيْرٌ أَمْ جَنَّةُ ٱلْخُلْدِ ٱلَّتِى وُعِدَ ٱلْمُتَّقُونَ ۚ كَانَتْ لَهُمْ جَزَآءً وَمَصِيرًا ﴿15﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Say: (O Muhammad صلى الله عليه وسلم) "Is that (torment) better or the Paradise of Eternity which is promised to the Muttaqûn (the pious - See V.2:2)?" It will be theirs as a reward and as a final destination.
Word by Word — Arabic, Transliteration & Meaning
قُلْ
qul
Say
أَذَٰلِكَ
adhālika
Is that
خَيْرٌ
khayrun
better
أَمْ
am
or
جَنَّةُ
jannatu
Garden
ٱلْخُلْدِ
l-khul'di
(of) Eternity
ٱلَّتِى
allatī
which
وُعِدَ
wuʿida
is promised
ٱلْمُتَّقُونَ ۚ
l-mutaqūna
(to) the righteous
كَانَتْ
kānat
It will be
لَهُمْ
lahum
for them
جَزَآءًۭ
jazāan
a reward
وَمَصِيرًۭا
wamaṣīran
and destination
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.
Ask them: "Is this outcome better, or the everlasting Paradise which has been promised to the righteous? That will be their reward [19] and their final destination."
[19]
The Comparison of the Fate of a Believer in the Hereafter and That of a Disbeliever:
In this verse, the comparison presented between the fate of a believer and that of a disbeliever is very meaningful. That is, regarding the Day of the Hereafter and the recompense and punishment for deeds, one possibility is that it is indeed a reality and it will certainly occur, and the other possibility is that perhaps all of this is just a tale. And both of these matters are such that they cannot be observed or experienced. Now, the person who believes in the Hereafter and spends his life in this world with great caution and fear of Allah—if, for the sake of argument, there is no Day of the Hereafter, then nothing of his will be harmed. And if the Day of Resurrection is established, then he will be in a most favorable position. All the conditions of the Resurrection will be a source of happiness for him according to his expectations, because he had lived his life keeping in view the conditions of the Hereafter. Now, in contrast, the fate of the disbeliever is that, contrary to his expectations, the Resurrection is established. Then he will have to face such calamities and difficulties that he could never have imagined. Both of them spent their lives in this world in a similar manner. Both received comfort in this world and also experienced sorrow. Bad days came and good days as well. In this world, there is no guarantee that the one who does not believe in the Hereafter will necessarily remain comfortable and prosperous, nor is it necessary that the believer will spend his entire life in difficulties. But in the end, the fate of the one who believes in the Hereafter will certainly be better. This is such a rational argument for the benefit of believing in the Day of the Hereafter that no one can deny it.
[19]
The Comparison of the Fate of a Believer in the Hereafter and That of a Disbeliever:
In this verse, the comparison presented between the fate of a believer and that of a disbeliever is very meaningful. That is, regarding the Day of the Hereafter and the recompense and punishment for deeds, one possibility is that it is indeed a reality and it will certainly occur, and the other possibility is that perhaps all of this is just a tale. And both of these matters are such that they cannot be observed or experienced. Now, the person who believes in the Hereafter and spends his life in this world with great caution and fear of Allah—if, for the sake of argument, there is no Day of the Hereafter, then nothing of his will be harmed. And if the Day of Resurrection is established, then he will be in a most favorable position. All the conditions of the Resurrection will be a source of happiness for him according to his expectations, because he had lived his life keeping in view the conditions of the Hereafter. Now, in contrast, the fate of the disbeliever is that, contrary to his expectations, the Resurrection is established. Then he will have to face such calamities and difficulties that he could never have imagined. Both of them spent their lives in this world in a similar manner. Both received comfort in this world and also experienced sorrow. Bad days came and good days as well. In this world, there is no guarantee that the one who does not believe in the Hereafter will necessarily remain comfortable and prosperous, nor is it necessary that the believer will spend his entire life in difficulties. But in the end, the fate of the one who believes in the Hereafter will certainly be better. This is such a rational argument for the benefit of believing in the Day of the Hereafter that no one can deny it.
