سُوْرَةُ الْجَاثِيَةِ
Surah Al-Jaathiya (45) — Ayah 21
أَمْ حَسِبَ ٱلَّذِينَ ٱجْتَرَحُوا۟ ٱلسَّيِّـَٔاتِ أَن نَّجْعَلَهُمْ كَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ سَوَآءً مَّحْيَاهُمْ وَمَمَاتُهُمْ ۚ سَآءَ مَا يَحْكُمُونَ ﴿21﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Or do those who earn evil deeds think that We shall hold them equal with those who believe (in the Oneness of Allâh - Islâmic Monotheism) and do righteous good deeds, in their present life and after their death? Worst is the judgement that they make.
Word by Word — Arabic, Transliteration & Meaning
أَمْ
am
Do
حَسِبَ
ḥasiba
think
ٱلَّذِينَ
alladhīna
those who
ٱجْتَرَحُوا۟
ij'taraḥū
commit
ٱلسَّيِّـَٔاتِ
l-sayiāti
evil deeds
أَن
an
that
نَّجْعَلَهُمْ
najʿalahum
We will make them
كَٱلَّذِينَ
ka-alladhīna
like those who
ءَامَنُوا۟
āmanū
believed
وَعَمِلُوا۟
waʿamilū
and did
ٱلصَّـٰلِحَـٰتِ
l-ṣāliḥāti
righteous deeds
سَوَآءًۭ
sawāan
equal
مَّحْيَاهُمْ
maḥyāhum
(in) their life
وَمَمَاتُهُمْ ۚ
wamamātuhum
and their death
سَآءَ
sāa
Evil is
مَا
mā
what
يَحْكُمُونَ
yaḥkumūna
they judge
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.
Do those who commit evil deeds think that We will make them equal to those who believe and do righteous deeds [29], so that their life [30] and their death [31] will be alike? How badly they judge!
[29]
Argument from the Requirement of Justice for the Hereafter:
This is the condition of those who do not believe in the Day of the Hereafter. The inevitable result of not believing in the Day of the Hereafter is that a person cannot remain bound by any moral restriction. He becomes unbridled and, without fear or danger, begins to violate the rights of others and only seeks his own interests. Such people are being asked: What do you think, should the fate of the wicked and the righteous be the same—that all die, mix with the dust, and become dust, and no one is questioned about their deeds, nor are they given any good or bad recompense for their actions? Is this what you expect from the Lord of the worlds, that He would tolerate such injustice? If this is truly your assumption, then your assumption about Allah is very evil.
[30]
Comparison of the Worldly Life of the Wicked and the Righteous:
Their living can never be the same. The obedient servants of Allah are granted a pure life. People respect them and trust their righteousness. They are blessed with comfort and peace in worldly life. Their hearts remain content. In contrast, deceivers, thieves, robbers, adulterers, and drunkards never attain true happiness. They are infamous among people, their conscience reproaches them. No one ever truly respects them from the heart. The fear of lawsuits and the government is always present. In short, the worldly life of the wicked also passes in bitterness and restlessness. The time of death is fixed; how do they die before it?. Then how can the lives of both be the same?
[31] If their lives are not the same, then be certain that their deaths cannot be the same either. The result of worldly cases will surely come out. It is impossible that both types of people die, mix with the dust, and become dust. that no one is questioned, and that neither are the righteous rewarded for their good deeds, nor are the wicked punished. And this is the first rational argument for the Hereafter, which is in accordance with the requirement of Allah’s attribute of justice.
[29]
Argument from the Requirement of Justice for the Hereafter:
This is the condition of those who do not believe in the Day of the Hereafter. The inevitable result of not believing in the Day of the Hereafter is that a person cannot remain bound by any moral restriction. He becomes unbridled and, without fear or danger, begins to violate the rights of others and only seeks his own interests. Such people are being asked: What do you think, should the fate of the wicked and the righteous be the same—that all die, mix with the dust, and become dust, and no one is questioned about their deeds, nor are they given any good or bad recompense for their actions? Is this what you expect from the Lord of the worlds, that He would tolerate such injustice? If this is truly your assumption, then your assumption about Allah is very evil.
[30]
Comparison of the Worldly Life of the Wicked and the Righteous:
Their living can never be the same. The obedient servants of Allah are granted a pure life. People respect them and trust their righteousness. They are blessed with comfort and peace in worldly life. Their hearts remain content. In contrast, deceivers, thieves, robbers, adulterers, and drunkards never attain true happiness. They are infamous among people, their conscience reproaches them. No one ever truly respects them from the heart. The fear of lawsuits and the government is always present. In short, the worldly life of the wicked also passes in bitterness and restlessness. The time of death is fixed; how do they die before it?. Then how can the lives of both be the same?
[31] If their lives are not the same, then be certain that their deaths cannot be the same either. The result of worldly cases will surely come out. It is impossible that both types of people die, mix with the dust, and become dust. that no one is questioned, and that neither are the righteous rewarded for their good deeds, nor are the wicked punished. And this is the first rational argument for the Hereafter, which is in accordance with the requirement of Allah’s attribute of justice.
