Surah Taa-Haa (20) — Ayah 110
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 According to the antecedent of the pronoun in {وَ لَا يُحِيْطُوْنَ بِهٖ عِلْمًا : ’’ بِهٖ ‘‘}, it can have three meanings, and all three are authentic. One is that in { ’’ بِهٖ ‘‘}, the pronoun {’’هٖ‘‘} is considered to refer to Allah Almighty. The meaning would be that no one has such knowledge that they can encompass the essence and attributes of Allah Almighty; how can the limited knowledge of the creation encompass the Creator? The second is that this pronoun is considered to refer to the verbal noun { ’’عِلْمٌ‘‘} of {’’ يَعْلَمُ ‘‘}. In this case, the meaning would be that no person can encompass the knowledge of Allah, and in this case, this is synonymous with the phrase { ’’ وَ لَا يُحِيْطُوْنَ بِشَيْءٍ مِّنْ عِلْمِهٖۤ اِلَّا بِمَا شَآءَ ‘‘} of Ayat al-Kursi. The third is that the pronoun {’’هٖ‘‘} is referring back to {’’ مَا ‘‘ } present in {’’ مَا بَيْنَ اَيْدِيْهِمْ وَ مَا خَلْفَهُمْ‘‘}. In this case, the meaning would be that none of them has knowledge that can encompass what is before the people and what is behind them. That is, except for Allah Almighty, no one else (whether they are angels, jinn, humans, or anyone else) has complete knowledge of the past and future states of people, so that they could know for whom intercession should be made and for whom it should not be made. Therefore, intercession has been made dependent on the permission (authorization) of Allah Almighty. In this, there is a warning for those who worship angels, prophets, saints, and elders in the hope that they will intercede for them on the Day of Resurrection.
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.
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The Popular Belief in Intercession is Invalid:
In this verse, the reason for the restrictions placed on intercession has been explained: only Allah has knowledge of people's deeds, the circumstances in which those deeds were committed, and their intentions. No one else can possess this knowledge. To understand this, consider the example of a person who goes to an officer and says, "Your subordinate is my friend, so please forgive his mistake." The officer replies, "You are indeed my friend, but do you know all the previous mistakes this person has committed? His record is already very bad. Therefore, forgiving him would also be tantamount to injustice." Exactly the same principle will apply there; it will not be possible for any saint to intercede before Allah by saying, "O Lord, forgive him because he is my special person." In this way, the very root of the belief in intercession is cut off, which common people have attached to their deities or spiritual leaders, thinking that since they are close to Allah, they will intercede and save us.
