سُوْرَةُ الْحِجْرِ

Surah Al-Hijr (15) — Ayah 15

The Rock · Meccan · Juz 14 · Page 262

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لَقَالُوٓا۟ إِنَّمَا سُكِّرَتْ أَبْصَـٰرُنَا بَلْ نَحْنُ قَوْمٌ مَّسْحُورُونَ ﴿15﴾

Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali

They would surely say (in the evening): "Our eyes have been (as if) dazzled (we have not seen any angel or heaven). Nay, we are a people bewitched."

Word by Word — Arabic, Transliteration & Meaning

لَقَالُوٓا۟ laqālū They would surely say
إِنَّمَا innamā Only
سُكِّرَتْ sukkirat have been dazzled
أَبْصَـٰرُنَا abṣārunā our eyes
بَلْ bal Nay
نَحْنُ naḥnu we
قَوْمٌۭ qawmun (are) a people
مَّسْحُورُونَ masḥūrūna bewitched

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.

(Ayah15){ لَقَالُوْۤا اِنَّمَا سُكِّرَتْ اَبْصَارُنَا …: ’’ سَكَرَ يَسْكُرُ سَكْرًا ‘‘} To bind, to restrain, and to close, {’’سَكَرْتُ الْبَابَ‘‘} "I closed the door." {’’ سُكِّرَتْ ‘‘} The form of tafeel is for emphasis, meaning they would say that by the force of magic our eyes have been completely closed, therefore, due to being under the effect of magic, whatever we are seeing is merely an illusion, and in reality, they actually did this, thus Allah Almighty said: «{ اِقْتَرَبَتِ السَّاعَةُ وَ انْشَقَّ الْقَمَرُ (1) وَ اِنْ يَّرَوْا اٰيَةً يُّعْرِضُوْا وَ يَقُوْلُوْا سِحْرٌ مُّسْتَمِرٌّ} » [القمر : ۱، ۲ ] "The Hour has drawn near and the moon has split, and if they see a sign, they turn away and say, 'This is passing magic (or magic that has always existed).'"

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.

15. 1. That is, their disbelief and stubbornness have increased to such an extent that leaving aside the descent of angels, even if the gates of the heavens are opened for them and they themselves ascend to the heavens through these gates, still they would not believe their own eyes nor affirm the messengers. Rather, they would say that our sight has been bewildered or magic has been done upon us, because of which we are feeling as if we are ascending to the heavens. Whereas this is not the case.

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.

15. Even then, they would say, “Our eyes have been covered [7]; rather, we are a people bewitched.”

[7]
The Disbelievers Do Not Refrain from Prejudice Even After Seeing a Tangible Miracle:

And as for their matter of believing after seeing miracles, if We were to arrange such a situation that these people would begin to ascend to the heights of the sky, ascend themselves and then descend, even then afterwards they would say that there was nothing real in this; it was merely an illusion of the eyes, or at most they would say that whatever happened was all a feat of magic, and it was only by the power of magic that we ascended and descended. The point is that when stubborn and obstinate people adopt an attitude of “I will not accept,” then what need is there to mention rational arguments? Even after seeing a miracle, they are not willing to accept the truth as truth.
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