Surah An-Nahl (16) — Ayah 43
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 By { فَسْـَٔلُوْۤا اَهْلَ الذِّكْرِ اِنْ كُنْتُمْ لَا تَعْلَمُوْنَ : ’’ اَهْلَ الذِّكْرِ ‘‘} is meant the People of the Book, the Jews and Christians, that is, if you do not know that all previous messengers were men (humans), then ask the Jews and Christians who are familiar with the history of the prophets, and you also trust them more than the Muslims regarding this, whether Musa, Isa, Dawud, and Sulaiman and others, peace be upon them, were angels or humans? Then why do you object to Muhammad (peace be upon him) that why is this prophet a human, why not an angel?
➌ “If you do not know” is actually an allusion that “you do know.” Do you not know your forefathers Ibrahim and Ismail, peace be upon them, whether they were angel messengers or humans? Surely you know. Well, if you do not know, then ask the Jews and Christians whether Ibrahim, Ismail, Ishaq, Yaqub, and Yusuf, peace be upon them, and all the prophets of Bani Israel were humans or angels? The truth will become clear to you.
➍ Some people use this verse to argue for the obligation or permissibility of taqlid (imitation), whereas from the context of the verse it is clear that its addressees are the polytheists and by {’’ اَهْلَ الذِّكْرِ ‘‘} is meant the People of the Book, and in the verse, in response to a specific objection, they are being told to refer to them. What does this have to do with taqlid of the Imams?
➎ Even if the verse is taken in a general sense, the non-scholar Muslims are being instructed to ask any present scholar about the ruling of the Book and Sunnah, because it is not possible to ask a deceased person. Obviously, all four Imams and even the Messenger of Allah (peace be upon him) have passed away, so it is not possible to ask them. Yes, the rulings of Allah and His Messenger (peace be upon him) are preserved in the Book and Sunnah, and the statements of the Imams are present in their books. Now, whoever asks about either of these will ask a living scholar, and that scholar can fully inform from the preserved Book and Sunnah about the ruling of Allah and His Messenger (peace be upon him), and also about the statement of an Imam from any reliable or unreliable book. Therefore, it is the duty of the questioner to ask any scholar what is the ruling of Allah and His Messenger (peace be upon him) in this matter, because the religion is only the Book and Sunnah. When even the statement of the greatest follower is not religion, then why should the questioner ask the scholar about the statement of any Imam? Was that Imam a prophet, or did Allah command obedience to him, or was his error corrected through revelation? What could be more unfortunate than that Muslims, instead of asking the scholars about the ruling of Allah and His Messenger (peace be upon him), started asking about the statements of the Imams made by their own sects and began to act upon them. The result is obvious: Muslims have been divided into different sects. The remedy for this is still to leave all sects and unite upon the Book and Sunnah. Especially, clear words are coming ahead that {’’ بِالْبَيِّنٰتِ وَ الزُّبُرِ ‘‘ } that is, ask the people of knowledge so that they answer with clear proofs (evidences) and heavenly books, not with something derived from their own or any follower’s analogy or intellect. Thus, even if this verse is considered related to taqlid, it is one that uproots taqlid and binds to the Book and Sunnah.
➏ From {’’ اِنْ كُنْتُمْ لَا تَعْلَمُوْنَ ‘‘} it is understood that the need to ask the people of knowledge is for the one who is ignorant. Do the muqallids who, after studying for ten years in major madrasas and after teaching for forty or fifty years, still remain {’’ لَا تَعْلَمُوْنَ ‘‘}, even though they gather and present such scholarly and rational arguments to avoid acting upon the Qur’an and Sunnah and to prove their Imam’s statement true, which perhaps never even occurred to their Imam? I sincerely appeal to my brothers that instead of standing in any group or sect on the Day of Judgment, they should join the row following the Messenger of Allah (peace be upon him). This is the only way to salvation.
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.
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.
[44]
The Humanity of the Messenger of Allah, a Historical Aspect:
This is also an answer to one of the objections of the polytheists, which has already been mentioned several times before, that this Prophet is just a human being like us. He eats, drinks, walks, moves about, and lives a family life just like us—so what is that distinguishing quality in him that we should accept him as the Messenger of Allah? This objection has been answered from different angles at various places. Here, the answer is being given only from the historical aspect: that all the messengers who came before you were also human beings and men. Sayyiduna Adam ؑ, Nuh ؑ, Ibrahim ؑ (whom the polytheists of Makkah claimed to follow), Ishaq ؑ, Ismail ؑ, Yaqub ؑ, Yusuf ؑ, Musa ؑ, Isa ؑ, and others—all of them were human beings, and you know this as well. And if you have any doubt, then ask the people of knowledge who are aware of the previous prophets and their circumstances, and here, the people of knowledge refers to the scholars of the Jews and Christians: were they human beings or some other kind of creation?
