سُوْرَةُ طٰهٰ

Surah Taa-Haa (20) — Ayah 89

Taa-Haa · Meccan · Juz 16 · Page 318

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أَفَلَا يَرَوْنَ أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا وَلَا يَمْلِكُ لَهُمْ ضَرًّا وَلَا نَفْعًا ﴿89﴾

Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali

Did they not see that it could not return them a word (for answer), and that it had no power either to harm them or to do them good?

Word by Word — Arabic, Transliteration & Meaning

أَفَلَا afalā Then, did not
يَرَوْنَ yarawna they see
أَلَّا allā that not
يَرْجِعُ yarjiʿu it (could) return
إِلَيْهِمْ ilayhim to them
قَوْلًۭا qawlan a word
وَلَا walā and not
يَمْلِكُ yamliku possess
لَهُمْ lahum for them
ضَرًّۭا ḍarran any harm
وَلَا walā and not
نَفْعًۭا nafʿan any benefit

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.

(Ayah 89){ اَفَلَا يَرَوْنَ اَلَّا يَرْجِعُ اِلَيْهِمْ قَوْلًا… :} This is the same argument that Ibrahim (peace be upon him) presented before his father and his people: «{ يٰۤاَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَ لَا يُبْصِرُ وَ لَا يُغْنِيْ عَنْكَ شَيْـًٔا }» [ مریم : ۴۲ ] "O my father! Why do you worship that which neither hears nor sees nor benefits you in any way?" Most of the arguments presented by Musa (peace be upon him) are the same as those presented by his forefather Ibrahim (peace be upon him); see Surah Ash-Shu'ara. Observe the strange idol-worship of Bani Israel: they accepted a lifeless statue of a calf made of metal as their deity, fulfiller of needs, and remover of difficulties, merely because of its sound. The statue was also of that animal which is considered the most simple-minded among all animals and which itself is a servant and food for humans. They did not consider that they themselves are a thousand times more capable than this statue, as they can speak, move at will, and can bring some benefit or harm according to their ability, whereas whether the idol is of a calf or a human, it is devoid of speaking, moving, hearing, and seeing—of everything. This matter has been explained in great detail in Surah Al-A'raf, verses (194, 195).

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.

89. 1. Allah Almighty, explaining their ignorance and foolishness, said that these blind in intellect did not even realize that this calf could not give any answer. Nor is it capable of bringing benefit or harm. Whereas only that can be a deity who is capable of hearing everyone's pleas, bringing benefit and harm, and fulfilling needs.

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.

Did they not see that it (the calf) could not respond to them [62] nor could it cause them any harm or benefit?

[62] This is the word of Allah Almighty, meaning that these wretched people did not even have enough sense to realize that even if this calf could make a sound like a calf's, how could it answer their questions? In fact, it cannot even hear, so how could it respond? And something that can neither hear nor respond—how can it harm or benefit anyone? How can it be a deity?
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