Surah Al-Israa (17) — Ayah 46
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.
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.
[55] This hidden veil and the covering over the hearts, or their being so protected that nothing external can affect them, and the heaviness of hearing in their ears—all these things were proudly claimed by the Quraysh of Makkah about themselves. As these very things are mentioned in the fifth verse of Surah Ha Meem As-Sajdah. Since this is what they themselves wanted, Allah made them just like that. The leaders of Quraysh had imposed a restriction not only on the Muslims but also on themselves that when the Quran was being recited, no one should listen to it. But they themselves could not abide by this self-imposed restriction. However, in opposition, they kept increasing even more than before.
[56]
A Sign of the Polytheists’ Hatred for Tawheed:
Because the mention of Allah alone would automatically negate their deities, which they did not consider merely an insult to their gods, but also an insult to themselves and their forefathers. Because to negate their gods or to declare them completely powerless clearly implied that these leaders of Quraysh and their forefathers were all fools who, considering them powerful, kept worshipping them. Therefore, when they heard the mention of Allah alone, out of anger and hatred, they would run away from there. And this matter is not limited to the Makkan period of the Prophet ﷺ. The same is the case with today’s polytheists. If you listen to the Friday sermons and speeches of these gentlemen, most of it will be about the miracles and powers of their saints and religious elders. At the beginning, some verse is formally recited for blessing, but the rest of the speech is just praise and mention of the miracles of these elders, and their followers also like such speeches and are pleased with them. And if the mention of Allah comes in between, they tolerate it only to the extent that it is bearable, but if only the oneness of Allah is discussed, then their mood becomes bored with this dull and oft-heard speech. And if the speech is being delivered at any gathering other than the Friday sermon, they get up and leave.
