سُوْرَةُ الْفُرْقَانِ
Surah Al-Furqaan (25) — Ayah 77
قُلْ مَا يَعْبَؤُا۟ بِكُمْ رَبِّى لَوْلَا دُعَآؤُكُمْ ۖ فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزَامًۢا ﴿77﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Say (O Muhammad صلى الله عليه وسلم to the disbelievers): "My Lord pays attention to you only because of your invocation to Him. But now you have indeed denied (Him). So the torment will be yours for ever (inseparable, permanent punishment)."
Word by Word — Arabic, Transliteration & Meaning
قُلْ
qul
Say
مَا
mā
Not
يَعْبَؤُا۟
yaʿba-u
will care
بِكُمْ
bikum
for you
رَبِّى
rabbī
my Lord
لَوْلَا
lawlā
if not
دُعَآؤُكُمْ ۖ
duʿāukum
your prayer (is to Him)
فَقَدْ
faqad
But verily
كَذَّبْتُمْ
kadhabtum
you have denied
فَسَوْفَ
fasawfa
so soon
يَكُونُ
yakūnu
will be
لِزَامًۢا
lizāman
the inevitable (punishment)
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.
77. (O Prophet!) Say, "My Lord would not care for you were it not for your supplication. But you have denied (the truth), so soon you will face a punishment from which there will be no escape [95][96]."
[95]
Allah’s Independence:
That is, if you call upon Allah, worship Him, repent and seek forgiveness before Him, and ask Him for your needs, then it is for your own benefit. And if you display indifference in these matters, then Allah has no need that is dependent on your calling, supplication, or worship. For the explanation of this verse, consider the following Hadith Qudsi. Hazrat Abu Dharr ؓ says that the Messenger of Allah ﷺ said that Allah Almighty says: “O My servants! You can neither harm Me nor benefit Me in any way. If the first and last of you, and all humans and jinn, become as pious as the most pious among you, that would not increase My dominion in the least. And if the first and last of you, and all humans and jinn, become as wicked as the most wicked among you, that would not decrease My dominion in the least. O My servants! If the first and last of you, and all humans and jinn, were to gather in one place and ask Me, and I were to give each one what he asked for, that would not diminish what I have any more than a needle diminishes the sea when dipped into it. O My servants! These are your deeds which I keep count of for you, then I will give you their full recompense. So whoever receives a good reward should praise and thank Allah, and whoever receives a bad reward should blame only himself.” [مسلم۔ کتاب البرو الصلۃ۔ باب تحریم الظلم]
[96]
Are the Results of Good and Bad Deeds Inevitable?
The addressees of this verse are the Quraysh of Makkah, who denied the Messenger of Allah ﷺ and His verses. The consequence of this denial became a noose around their necks. The beginning of Allah’s seizure upon them started with the Battle of Badr, and this grip only increased, until when Makkah was conquered, their lives were in grave danger. And disbelief and polytheism, or the names and traces of disbelievers and polytheists, were wiped out from the Arabian Peninsula, and only those survived who took refuge in the fold of Islam. From this verse, a misguided sect has argued that the laws of reward and punishment that Allah has set for good and evil are inevitable and cannot be contravened in any way. Their misguidance in this matter is not that they have drawn a wrong conclusion from this verse, but that they have considered only this verse or similar verses, and have set aside those verses in which Allah’s forgiveness and mercy are mentioned. The requirement of Allah’s justice is only that no oppressor is punished more than his crime, and every benefactor is certainly rewarded in proportion to his good deed—not less than that. And Allah being Forgiving and Merciful is not contrary to justice, rather it is a higher attribute, and that is that Allah Almighty may give a benefactor much more reward than his good deed deserves, or may forgive an oppressor for some reason of wisdom, and all of this depends on the will of Allah Almighty.
[95]
Allah’s Independence:
That is, if you call upon Allah, worship Him, repent and seek forgiveness before Him, and ask Him for your needs, then it is for your own benefit. And if you display indifference in these matters, then Allah has no need that is dependent on your calling, supplication, or worship. For the explanation of this verse, consider the following Hadith Qudsi. Hazrat Abu Dharr ؓ says that the Messenger of Allah ﷺ said that Allah Almighty says: “O My servants! You can neither harm Me nor benefit Me in any way. If the first and last of you, and all humans and jinn, become as pious as the most pious among you, that would not increase My dominion in the least. And if the first and last of you, and all humans and jinn, become as wicked as the most wicked among you, that would not decrease My dominion in the least. O My servants! If the first and last of you, and all humans and jinn, were to gather in one place and ask Me, and I were to give each one what he asked for, that would not diminish what I have any more than a needle diminishes the sea when dipped into it. O My servants! These are your deeds which I keep count of for you, then I will give you their full recompense. So whoever receives a good reward should praise and thank Allah, and whoever receives a bad reward should blame only himself.” [مسلم۔ کتاب البرو الصلۃ۔ باب تحریم الظلم]
[96]
Are the Results of Good and Bad Deeds Inevitable?
The addressees of this verse are the Quraysh of Makkah, who denied the Messenger of Allah ﷺ and His verses. The consequence of this denial became a noose around their necks. The beginning of Allah’s seizure upon them started with the Battle of Badr, and this grip only increased, until when Makkah was conquered, their lives were in grave danger. And disbelief and polytheism, or the names and traces of disbelievers and polytheists, were wiped out from the Arabian Peninsula, and only those survived who took refuge in the fold of Islam. From this verse, a misguided sect has argued that the laws of reward and punishment that Allah has set for good and evil are inevitable and cannot be contravened in any way. Their misguidance in this matter is not that they have drawn a wrong conclusion from this verse, but that they have considered only this verse or similar verses, and have set aside those verses in which Allah’s forgiveness and mercy are mentioned. The requirement of Allah’s justice is only that no oppressor is punished more than his crime, and every benefactor is certainly rewarded in proportion to his good deed—not less than that. And Allah being Forgiving and Merciful is not contrary to justice, rather it is a higher attribute, and that is that Allah Almighty may give a benefactor much more reward than his good deed deserves, or may forgive an oppressor for some reason of wisdom, and all of this depends on the will of Allah Almighty.
