Surah Al-Israa (17) — Ayah 36
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 {اِنَّ السَّمْعَ وَ الْبَصَرَ … : } Here, {’’ كُلُّ اُولٰٓىِٕكَ كَانَ عَنْهُ مَسْـُٔوْلًا ‘‘} can also refer to the person who has ears, eyes, and a heart, meaning a person will be questioned about each of these three things: where did you use these faculties? Why did you use the faculties given by Allah in pursuing something you had no knowledge of? (See Al-Hijr: 92, 93) And {’’ كُلُّ اُولٰٓىِٕكَ كَانَ عَنْهُ مَسْـُٔوْلًا ‘‘} can also mean that each of the ears, eyes, and heart will be questioned about itself: tell us where and how this person used you. See Surah Ya-Sin (65) and Ha Mim As-Sajdah (19–23). In any case, both meanings are present in the verses of the Qur'an, and in both cases, the terrifying presentation of the Day of Judgment is warned about. For similar verses, see Surah Al-A'raf (33) and Surah Al-Baqarah (168, 169).
The reality is that these few words represent the complete methodology of Islam, and that is: it is obligatory upon a person to thoroughly investigate, to the best of his ability, that whatever his tongue is saying, or whatever incident he is narrating, or whatever report he is transmitting, or whatever decision his intellect is making, or whatever he has firmly decided, or whatever action he is about to undertake—he has complete knowledge of it and fully understands its consequences. Along with this, the Qur'an has turned the subject towards the prohibition of arrogance, because this is evidence of a person's extreme ignorance of his own reality.
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.
36. 2. That is, regarding whatever you pursue, your ear will be questioned whether it heard, your eye will be questioned whether it saw, and your heart will be questioned whether it knew? Because these three are the sources of knowledge. That is, Allah Almighty will grant these organs the power of speech on the Day of Resurrection and they will be questioned.
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.
[46]
It is Necessary to Investigate Every Statement and Action; Avoid Suspicion:
A very great principle of the Shariah is that one should have a good opinion of every person until some dishonesty or wrongful act of his becomes openly apparent. The same subject has been stated at another place: ﴿اِنَّ بَعْضَ الظَّنِّ اِثْمٌ﴾ [12: 49] (that is, sometimes merely speaking on the basis of suspicion is a sin), and in a sound hadith it is stated: «كفي بالمرء كذبا ان يحدث بماسمع» (that is, it is enough for a person to be considered a liar that he relates everything he hears without verifying it) [مسلم].
Therefore, every person should not say anything without investigation, nor should he harbor suspicion against anyone without reason until he has fully investigated. He should not accuse or slander anyone thoughtlessly, nor spread any rumors, nor harbor malice or enmity against anyone. Similarly, it is necessary for the court as well that until the crime of the criminal is proven, no kind of punishment should be given to him. Then, this process of investigation is not limited to these matters only, but those customs and traditions which have been passed down from ancestors also fall under this, and it is necessary to investigate whether their origin is present in the Shariah or not. The mention of the eye and ear has been made because most of our information is obtained through these sources, and the function of the heart is to reflect upon them and reach a correct conclusion. Thus, even the limbs of those who harbor suspicion, spread baseless rumors, and accept things without investigation will be questioned.
