سُوْرَةُ صٓ
Surah Saad (38) — Ayah 28
أَمْ نَجْعَلُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ كَٱلْمُفْسِدِينَ فِى ٱلْأَرْضِ أَمْ نَجْعَلُ ٱلْمُتَّقِينَ كَٱلْفُجَّارِ ﴿28﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Shall We treat those who believe (in the Oneness of Allâh - Islâmic Monotheism) and do righteous good deeds as Mufsidûn (those who associate partners in worship with Allâh and commit crimes) on earth? Or shall We treat the Muttaqûn (the pious - See V.2:2) as the Fujjâr (criminals, disbelievers, the wicked)?
Word by Word — Arabic, Transliteration & Meaning
أَمْ
am
Or
نَجْعَلُ
najʿalu
should We treat
ٱلَّذِينَ
alladhīna
those who
ءَامَنُوا۟
āmanū
believe
وَعَمِلُوا۟
waʿamilū
and do
ٱلصَّـٰلِحَـٰتِ
l-ṣāliḥāti
righteous deeds
كَٱلْمُفْسِدِينَ
kal-muf'sidīna
like those who spread corruption
فِى
fī
in
ٱلْأَرْضِ
l-arḍi
the earth
أَمْ
am
Or
نَجْعَلُ
najʿalu
should We treat
ٱلْمُتَّقِينَ
l-mutaqīna
the pious
كَٱلْفُجَّارِ
kal-fujāri
like the wicked
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.
28. Shall We treat those who believe and do righteous deeds like those who spread corruption on earth? Or shall We make the righteous and the wicked [36] equal?
[36]
The Second Proof: The Demand of Justice
That is, this verse is a rational argument for the necessity of rewarding every human being for his good and bad deeds, or for the establishment of the Hereafter. The question is: O you who deny the Day of Resurrection! Do you think it is correct that a righteous person should not receive any compensation or reward for his goodness, nor should an evildoer be punished for his evil deeds? If, in this world, a person spends his entire life usurping the rights of others and oppressing them, and then dies, should he not be punished? Or if a person, despite suffering himself, continues to do good and show compassion to others, and spends his whole life in hardship and then dies, should he not be rewarded for his good deeds, and in the end, both become equal? It is obvious that if there is no establishment of the Hereafter and no reckoning of human deeds, then, firstly, it negates Allah’s wisdom and justice, and secondly, the entire system of this universe becomes a useless and blind system.
[36]
The Second Proof: The Demand of Justice
That is, this verse is a rational argument for the necessity of rewarding every human being for his good and bad deeds, or for the establishment of the Hereafter. The question is: O you who deny the Day of Resurrection! Do you think it is correct that a righteous person should not receive any compensation or reward for his goodness, nor should an evildoer be punished for his evil deeds? If, in this world, a person spends his entire life usurping the rights of others and oppressing them, and then dies, should he not be punished? Or if a person, despite suffering himself, continues to do good and show compassion to others, and spends his whole life in hardship and then dies, should he not be rewarded for his good deeds, and in the end, both become equal? It is obvious that if there is no establishment of the Hereafter and no reckoning of human deeds, then, firstly, it negates Allah’s wisdom and justice, and secondly, the entire system of this universe becomes a useless and blind system.
