سُوْرَةُ الْجَاثِيَةِ
Surah Al-Jaathiya (45) — Ayah 32
وَإِذَا قِيلَ إِنَّ وَعْدَ ٱللَّهِ حَقٌّ وَٱلسَّاعَةُ لَا رَيْبَ فِيهَا قُلْتُم مَّا نَدْرِى مَا ٱلسَّاعَةُ إِن نَّظُنُّ إِلَّا ظَنًّا وَمَا نَحْنُ بِمُسْتَيْقِنِينَ ﴿32﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And when it was said: "Verily, Allâh’s Promise is the truth, and there is no doubt about the coming of the Hour," you said: "We know not what is the Hour: we do not think it but as a conjecture, and we have no firm convincing belief (therein)."
Word by Word — Arabic, Transliteration & Meaning
وَإِذَا
wa-idhā
And when
قِيلَ
qīla
it was said
إِنَّ
inna
Indeed
وَعْدَ
waʿda
(the) Promise
ٱللَّهِ
l-lahi
(of) Allah
حَقٌّۭ
ḥaqqun
(is) true
وَٱلسَّاعَةُ
wal-sāʿatu
and the Hour
لَا
lā
(there is) no
رَيْبَ
rayba
doubt
فِيهَا
fīhā
about it
قُلْتُم
qul'tum
you said
مَّا
mā
Not
نَدْرِى
nadrī
we know
مَا
mā
what
ٱلسَّاعَةُ
l-sāʿatu
the Hour (is)
إِن
in
Not
نَّظُنُّ
naẓunnu
we think
إِلَّا
illā
except
ظَنًّۭا
ẓannan
an assumption
وَمَا
wamā
and not
نَحْنُ
naḥnu
we
بِمُسْتَيْقِنِينَ
bimus'tayqinīna
(are) convinced
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.
32. And when it was said to you: "Allah's promise is true, and there is no doubt about the coming of the Hour," you said: "We do not know what the Hour is. We think it is only a conjecture [45], and we are not convinced."
[45]
Whoever Doubts Any Part of Faith is a Disbeliever:
An important reality emerges from this verse: there is no difference between one who denies the Day of Judgment and one who doubts it—both are equally criminals and disbelievers. Furthermore, it follows that regarding all those things in which faith is necessary—such as belief in the essence and attributes of Allah, His angels, His messengers, His books, the Last Day, and that good and evil are decreed by Allah—denying or doubting any one of them is the same, and whoever harbors such doubt is not a believer but a disbeliever. As for why those who doubt the Hereafter are considered criminals, the answer is that the only thing that binds and keeps a person committed to Allah’s commands is the concept of being answerable for one’s deeds before Allah. Now, if someone denies the Hereafter or doubts it, in both cases the result is the same: a person, without fear, becomes involved in sins.
[45]
Whoever Doubts Any Part of Faith is a Disbeliever:
An important reality emerges from this verse: there is no difference between one who denies the Day of Judgment and one who doubts it—both are equally criminals and disbelievers. Furthermore, it follows that regarding all those things in which faith is necessary—such as belief in the essence and attributes of Allah, His angels, His messengers, His books, the Last Day, and that good and evil are decreed by Allah—denying or doubting any one of them is the same, and whoever harbors such doubt is not a believer but a disbeliever. As for why those who doubt the Hereafter are considered criminals, the answer is that the only thing that binds and keeps a person committed to Allah’s commands is the concept of being answerable for one’s deeds before Allah. Now, if someone denies the Hereafter or doubts it, in both cases the result is the same: a person, without fear, becomes involved in sins.
