Surah Hud (11) — Ayah 31
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Word by Word — Arabic, Transliteration & Meaning
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
➋ {وَ لَاۤ اَقُوْلُ لِلَّذِيْنَ تَزْدَرِيْۤ اَعْيُنُكُمْ …: ’’ تَزْدَرِيْۤ ‘‘} Its root is {’’ زري‘‘}, {’’ زَرَيْتُ عَلَيْهِ ‘‘} I found fault with it. When it entered the form of ifti‘āl, by changing the tā’ of ifti‘āl to dāl, it became {’’اِزْدَرَي يَزْدَرِيْ اِزْدِرَاءً‘‘}, which means to consider something insignificant. (Qāmūs) That is, do not expect me to say such ignorant things about these people just to please you. The meaning is that the aforementioned things (possessing Allah’s treasures, knowing the unseen, being an angel) have no connection with prophethood, such that prophethood cannot be granted without them, nor does the absence of these things in a person mean that he is devoid of all good, and that a person who is not wealthy cannot receive any good from Allah. Rather, Allah is capable of granting honor to the weak and humiliating the honorable in an instant. Even now, these people, due to their faith in their Lord and following His messenger, are more honorable and noble than you. (Rūḥ al-Ma‘ānī)
➌ { اَللّٰهُ اَعْلَمُ بِمَا فِيْۤ اَنْفُسِهِمْ :} If there is faith and sincerity in their hearts, they will surely receive reward from Allah; neither you nor I can deprive them of this reward.
➍ { اِنِّيْۤ اِذًا لَّمِنَ الظّٰلِمِيْنَ :} That is, if I were to declare them insignificant without reason. This is an indication that you are unjust in calling them lowly, or that if I claim to possess Allah’s treasures, know the unseen, or be an angel, then I would be among the wrongdoers.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
31. 2 Because if I say something about them of which I have no knowledge, only Allah knows, then this is injustice.
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.
[38]
Refutation of the Ignorant Standard of Truthfulness:
For ignorant deniers of the truth, the standards of a prophet’s truthfulness are of a strange kind. For example, that he should frequently perform supernatural acts, i.e., miracles; that if he casts a glance of favor upon dust, it should turn into gold; that he should be able to tell who committed a certain theft at a certain time; that he should not be a seeker of worldly things, meaning he should not eat, drink, walk about like ordinary people, or marry, etc.; rather, he should have no interest in the world at all. In this verse, this ignorant standard of truthfulness has been refuted. Through the tongue of Noah ؑ, a clear decision regarding such demands of the disbelievers has been announced: I make no such claims whatsoever. I do not possess the treasures of Allah that if I cast a glance of favor upon dust or stone, it would turn into gold. I do not know the unseen, that I could tell you what thought is coming into your heart at this moment, or that such-and-such theft was committed by such-and-such person at such-and-such time and in such-and-such manner, and now the stolen goods are hidden at such-and-such place. Nor do I claim that I am an angel, that I would have no need for food and drink or be free from other human needs. Also, regarding those people whom you consider insignificant, I do not know anything about their future; however, I do expect that, because of the path they are on, Allah Almighty will grant them knowledge, wisdom, and other goodness, but I cannot say this with certainty, because I do not know the unseen. It should be clear that we too have attached similar standards to the saints of religion, whereas those who display such things with a claim are magicians, not friends of Allah.
