سُوْرَةُ الْمُؤْمِنِ
Surah Ghafir (40) — Ayah 58
وَمَا يَسْتَوِى ٱلْأَعْمَىٰ وَٱلْبَصِيرُ وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَلَا ٱلْمُسِىٓءُ ۚ قَلِيلًا مَّا تَتَذَكَّرُونَ ﴿58﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And not equal are the blind and those who see; nor are (equal) those who believe (in the Oneness of Allâh - Islâmic Monotheism), and do righteous good deeds, and those who do evil. Little do you remember!
Word by Word — Arabic, Transliteration & Meaning
وَمَا
wamā
And not
يَسْتَوِى
yastawī
(are) equal
ٱلْأَعْمَىٰ
l-aʿmā
the blind
وَٱلْبَصِيرُ
wal-baṣīru
and the seeing
وَٱلَّذِينَ
wa-alladhīna
and those who
ءَامَنُوا۟
āmanū
believe
وَعَمِلُوا۟
waʿamilū
and do
ٱلصَّـٰلِحَـٰتِ
l-ṣāliḥāti
righteous deeds
وَلَا
walā
and not
ٱلْمُسِىٓءُ ۚ
l-musīu
the evildoer
قَلِيلًۭا
qalīlan
Little
مَّا
mā
(is) what
تَتَذَكَّرُونَ
tatadhakkarūna
you take heed
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.
The blind and the seeing are not equal, nor are those who believe and do righteous deeds equal to the evildoers [76]. Little do you reflect.
[76]
A Comparison Between the Character of a Worldly Person and a God-Fearing Person:
This is the second proof regarding resurrection after death. That is, one person establishes his entire way of life in the light of divine revelation. He becomes ready to endure all kinds of hardships for the sake of elevating the word of Allah. Then he imposes various restrictions upon his life and desires, which were necessary according to the command of Allah. He always acts with righteousness and honesty. He neither deceives anyone nor wrongs anyone, and he lives a cautious life, fearing Allah like a noble human being. The other person is one who has nothing but blind imitation of his forefathers and the darkness of ignorance. To fulfill his own desires, he robs people of their rights. The principle of his life is self-interest, for which he is always ready to commit all kinds of excesses. Then, he has no concept of accountability before Allah. His only objective is to gather as much of the world as possible by any means and to indulge in luxury and pleasure—that alone is valuable to him. So tell me, should the end of these two be the same? That both die and become dust, and neither the righteous receive the reward for their good deeds nor the wicked are punished for their misdeeds? And if, in your opinion, these two persons are not the same and their ends should not be the same, then it is necessary that man be given another life in which he can be rewarded or punished for his deeds, whether good or bad. In other words, the essence of the first argument was that it is possible, and the essence of the second argument is that it should be so.
[76]
A Comparison Between the Character of a Worldly Person and a God-Fearing Person:
This is the second proof regarding resurrection after death. That is, one person establishes his entire way of life in the light of divine revelation. He becomes ready to endure all kinds of hardships for the sake of elevating the word of Allah. Then he imposes various restrictions upon his life and desires, which were necessary according to the command of Allah. He always acts with righteousness and honesty. He neither deceives anyone nor wrongs anyone, and he lives a cautious life, fearing Allah like a noble human being. The other person is one who has nothing but blind imitation of his forefathers and the darkness of ignorance. To fulfill his own desires, he robs people of their rights. The principle of his life is self-interest, for which he is always ready to commit all kinds of excesses. Then, he has no concept of accountability before Allah. His only objective is to gather as much of the world as possible by any means and to indulge in luxury and pleasure—that alone is valuable to him. So tell me, should the end of these two be the same? That both die and become dust, and neither the righteous receive the reward for their good deeds nor the wicked are punished for their misdeeds? And if, in your opinion, these two persons are not the same and their ends should not be the same, then it is necessary that man be given another life in which he can be rewarded or punished for his deeds, whether good or bad. In other words, the essence of the first argument was that it is possible, and the essence of the second argument is that it should be so.
