Surah An-Nahl (16) — Ayah 103
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 Al-Alusi said: “The Qur’an did not specify the name of this person, even though in that the lie of the disbelievers would have been more evident, because the point is to show that their fundamental error is not in designating a particular person as your teacher, but in designating any human being as your teacher.” What greater insult could there be to the Word of Allah, revealed through the Holy Spirit, than to call it the speech of a man, no matter how great a scholar he may be.
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.
13. 2 In response, Allah said that the person or persons they mention cannot even speak the Arabic language fluently, whereas the Quran is in such clear Arabic language that it is unparalleled in eloquence, rhetoric, and miraculous expression, and despite the challenge, not even a single surah like it can be produced. The scholars and learned people of the whole world are unable to present anything like it. The Arabs used to call a person 'Ajamī' (mute) who was unable to speak eloquently and fluently, and non-Arabs were also called 'Ajamī' because non-Arabic languages cannot compete with the Arabic language in eloquence and rhetoric.
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.
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The Response to Learning the Quran from a Non-Arab:
In this regard, the disbelievers of Makkah would mention the names of several non-Arab slaves who were familiar with the teachings of the Torah and the Gospel. Whenever the disbelievers saw that you ﷺ went to them for the call to Islam, or that those slaves came to you ﷺ, the disbelievers would spread the rumor that this Prophet listens to the stories and tales of previous nations from such-and-such a person and then relates them to us. However, those non-Arab slaves could only converse in their own language; they could not even speak Arabic properly. That is why Allah Almighty gave this response to their objection: the language of the Quran is so eloquent and articulate that, despite your pride in your own eloquence, you Arabs are unable to produce anything like it—so how could a non-Arab person teach this speech, when he himself cannot even speak Arabic properly and manages with a few broken sentences? The second answer to this objection is that if that non-Arab slave was such a great scholar, then why did he not present this speech himself? Or at the very least, he should have become renowned in that era, whereas their anonymity was such that the disbelievers could not even specify the name of any one of those three or four slaves who, according to them, was teaching you ﷺ the Quran.
