Surah Ibrahim (14) — Ayah 9
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 { فَرَدُّوْۤا اَيْدِيَهُمْ فِيْۤ اَفْوَاهِهِمْ :} That is, out of anger, they began to bite their hands, as in another verse it is said about the hypocrites: «{ وَ اِذَا خَلَوْا عَضُّوْا عَلَيْكُمُ الْاَنَامِلَ مِنَ الْغَيْظِ }» [ آل عمران : ۱۱۹ ] "And (these hypocrites) when they are alone, they bite their fingertips at you in rage." Or, out of laughter and astonishment, they put their hands on the messengers' mouths, or they gestured by bringing their hands to the messengers' mouths to indicate, "Just be quiet." Most commentators have preferred the first meaning; another meaning could be that these people put their hands on the mouths of the messengers so that they would remain silent.
➌ From the words of {وَ قَالُوْۤا اِنَّا كَفَرْنَا بِمَاۤ اُرْسِلْتُمْ بِهٖ … : ’’ بِمَاۤ اُرْسِلْتُمْ بِهٖ ‘‘}, it is understood that after seeing the signs of the prophets, they certainly realized that these messengers were sent with these miracles, and the messengers themselves did not bring these miracles. Therefore, although they refused to accept the call to monotheism, their conviction in their disbelief was also shaken, and they said that regarding your call, we are in a restless and troubling doubt.
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.
9. 2. "Mureeb" means such a doubt that causes the soul to be in severe anxiety and distress.
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.
[11] The address of Musa (علیہ السلام) ended in the previous verse, and from this verse, Allah Almighty's address to the polytheists of Makkah begins. In previous places, the nations and prophets were mentioned separately. Here, the mention is collective, and only those nations are mentioned to the Quraysh of Makkah who were around them or whose circumstances could have reached them by some means. For example, the people of Nuh, ‘Ad, Thamud, the people of Pharaoh, the people of Madyan, etc. However, there were many such nations whose circumstances were beyond their reach and who lived in far-off regions, and they too were punished for denying the truth. Therefore, the Quran did not mention them in detail, but only alluded to them.
[12] This is an idiom. And by it is meant such a denial in which astonishment is also included, just as we say in our language that he bit his finger or put his hands over his ears, and Mujahid says: "This is an idiom which means that he refrained from what Allah had commanded." [بخاری، کتاب التفسیر، تفسیر سورۃ ابراہیم]
[13]
The Restlessness of the Polytheists at the Call of the Prophets:
This has always been the case with the opponents of all the prophets: although they apparently oppose the truth and exert all their efforts in this opposition, they are rendered helpless before the arguments of the truth. Moreover, as the truth gains ascendancy, their inner peace departs, and doubt, anxiety, and restlessness increase. In this way, those who try to disturb the callers to the truth themselves become deprived of peace. And if the literal meaning is considered, it would mean that these people would not even let the messengers speak, and when they spoke, they would put their hands in front of the messengers' mouths and say, "We do not even consider you to be messengers, so what is the benefit of talking and listening?"
