سُوْرَةُ الْقَصَصِ
Surah Al-Qasas (28) — Ayah 61
أَفَمَن وَعَدْنَـٰهُ وَعْدًا حَسَنًا فَهُوَ لَـٰقِيهِ كَمَن مَّتَّعْنَـٰهُ مَتَـٰعَ ٱلْحَيَوٰةِ ٱلدُّنْيَا ثُمَّ هُوَ يَوْمَ ٱلْقِيَـٰمَةِ مِنَ ٱلْمُحْضَرِينَ ﴿61﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Is he whom We have promised an excellent promise (Paradise) - which he will find true - like him whom We have made to enjoy the luxuries of the life of (this) world, then on the Day of Resurrection, he will be among those brought up (to be punished in the Hell-fire)?
Word by Word — Arabic, Transliteration & Meaning
أَفَمَن
afaman
Then is (he) whom
وَعَدْنَـٰهُ
waʿadnāhu
We have promised him
وَعْدًا
waʿdan
a promise
حَسَنًۭا
ḥasanan
good
فَهُوَ
fahuwa
and he
لَـٰقِيهِ
lāqīhi
(will) meet it
كَمَن
kaman
like (the one) whom
مَّتَّعْنَـٰهُ
mattaʿnāhu
We provided him
مَتَـٰعَ
matāʿa
enjoyment
ٱلْحَيَوٰةِ
l-ḥayati
(of the) life
ٱلدُّنْيَا
l-dun'yā
(of) the world
ثُمَّ
thumma
then
هُوَ
huwa
he
يَوْمَ
yawma
(on the) Day
ٱلْقِيَـٰمَةِ
l-qiyāmati
(of) the Resurrection
مِنَ
mina
(will be) among
ٱلْمُحْضَرِينَ
l-muḥ'ḍarīna
those presented
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.
61. Can the one to whom We have promised a good promise, and who will receive it, be like the one to whom We have given the enjoyment of worldly life [84], but who will be brought forth (for punishment or reckoning) on the Day of Resurrection?
[84]
Acquiring Worldly Possessions is Not Blameworthy! Except When It Causes Loss in the Hereafter:
In this verse, a comparison between two individuals is presented. One is the person who keeps his sight on the better outcome of the Hereafter and spends his efforts for that better end. The other is the person whose aim is limited only to worldly interests and possessions, and who will be strictly questioned in the Hereafter. The question is raised: decide for yourselves, which of the two is better? From this verse and some other similar verses, some people have drawn the wrong conclusion that, in the view of Shariah, acquiring the world and its benefits is a blameworthy thing and should be avoided as much as possible, and one’s focus should be only on the interests of the Hereafter. However, the supplication that Allah has taught us, and which the Messenger of Allah ﷺ used to recite frequently, is this: ﴿رَبَّنَآ اٰتِنَا فِي الدُّنْيَا حَسَنَةً وَّفِي الْاٰخِرَةِ حَسَـنَةً وَّقِنَا عَذَاب النَّارِ﴾ [2:201] In this verse, both the good of this world and the Hereafter are sought from Allah, and in fact, the good of this world is mentioned before the Hereafter. When all these verses are combined, the conclusion that emerges is that, in the view of Shariah, the world and its possessions are blameworthy only when they cause harm to the interests of the Hereafter. The only blameworthy thing is to give preference to the world over the Hereafter. When the Hereafter is being harmed, then the conduct of a Muslim should be to kick away worldly interests.
Four Types of People in Terms of Attaining Goodness:
Then it is also quite possible that a person has closed his eyes to the outcome of the Hereafter so that he may acquire worldly interests as he wishes, but throughout his life he gains nothing except poverty and hardships and difficulties. And it is also possible that a person’s aim is only the interests of the Hereafter, but Allah grants him all kinds of abundant blessings and possessions in this world as well, just as some prophets were also kings of their time. In this respect, there are four types of people. First, those who attain goodness in both this world and the Hereafter, and these are the best of all. Second, those who attain the goodness of the Hereafter but live with difficulty in this world; they are also counted among the better people. Third, those whose Hereafter is ruined but who enjoy comfort and luxury in this world; these are in reality the bad people. And fourth, those whose world is ruined and whose Hereafter is also ruined; such people are the worst in every respect. It should be clear that in this verse, the comparison is presented between the second and third types of people.
[84]
Acquiring Worldly Possessions is Not Blameworthy! Except When It Causes Loss in the Hereafter:
In this verse, a comparison between two individuals is presented. One is the person who keeps his sight on the better outcome of the Hereafter and spends his efforts for that better end. The other is the person whose aim is limited only to worldly interests and possessions, and who will be strictly questioned in the Hereafter. The question is raised: decide for yourselves, which of the two is better? From this verse and some other similar verses, some people have drawn the wrong conclusion that, in the view of Shariah, acquiring the world and its benefits is a blameworthy thing and should be avoided as much as possible, and one’s focus should be only on the interests of the Hereafter. However, the supplication that Allah has taught us, and which the Messenger of Allah ﷺ used to recite frequently, is this: ﴿رَبَّنَآ اٰتِنَا فِي الدُّنْيَا حَسَنَةً وَّفِي الْاٰخِرَةِ حَسَـنَةً وَّقِنَا عَذَاب النَّارِ﴾ [2:201] In this verse, both the good of this world and the Hereafter are sought from Allah, and in fact, the good of this world is mentioned before the Hereafter. When all these verses are combined, the conclusion that emerges is that, in the view of Shariah, the world and its possessions are blameworthy only when they cause harm to the interests of the Hereafter. The only blameworthy thing is to give preference to the world over the Hereafter. When the Hereafter is being harmed, then the conduct of a Muslim should be to kick away worldly interests.
Four Types of People in Terms of Attaining Goodness:
Then it is also quite possible that a person has closed his eyes to the outcome of the Hereafter so that he may acquire worldly interests as he wishes, but throughout his life he gains nothing except poverty and hardships and difficulties. And it is also possible that a person’s aim is only the interests of the Hereafter, but Allah grants him all kinds of abundant blessings and possessions in this world as well, just as some prophets were also kings of their time. In this respect, there are four types of people. First, those who attain goodness in both this world and the Hereafter, and these are the best of all. Second, those who attain the goodness of the Hereafter but live with difficulty in this world; they are also counted among the better people. Third, those whose Hereafter is ruined but who enjoy comfort and luxury in this world; these are in reality the bad people. And fourth, those whose world is ruined and whose Hereafter is also ruined; such people are the worst in every respect. It should be clear that in this verse, the comparison is presented between the second and third types of people.
