Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And among mankind is he who disputes concerning Allâh, without knowledge, and follows every rebellious (disobedient to Allâh) Shaitân (devil) (devoid of every kind of good).
Word by Word — Arabic, Transliteration & Meaning
وَمِنَwaminaAnd among
ٱلنَّاسِl-nāsithe mankind
مَنman(is he) who
يُجَـٰدِلُyujādiludisputes
فِىfīconcerning
ٱللَّهِl-lahiAllah
بِغَيْرِbighayriwithout
عِلْمٍۢʿil'minknowledge
وَيَتَّبِعُwayattabiʿuand follows
كُلَّkullaevery
شَيْطَـٰنٍۢshayṭānindevil
مَّرِيدٍۢmarīdinrebellious
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 3) ➊ { وَمِنَالنَّاسِمَنْيُّجَادِلُ … :} The conjunction "waaw" indicates that there is a mention of some people before this, which, according to the verses, is that among the people there are some who fear their Lord and believe in the Day of Judgment and in being resurrected and presented (before Allah). ➋ And among the people there are some who deny the Day of Judgment and argue about Allah without any knowledge, and say: How will Allah resurrect those who have become bones and dust? In the same way, in opposition to the clear command of Allah, he presents his own conjectures and rational fallacies, and in this argument, he follows with full effort every rebellious devil, that is, Iblis and his progeny, and among humans, the leaders of disbelief, who prevent people from the truth. {’’تَبِعَيَتْبَعُ‘‘} (ع) means to follow. {’’ يَتَّبِعُ ‘‘} In the form of "ifti‘aal" there is emphasis, meaning he follows every devil with full effort. (Biqā‘ī) ➌ From this verse, it is understood that arguing with knowledge is correct, rather, it is necessary, as He said: «{اُدْعُاِلٰىسَبِيْلِرَبِّكَبِالْحِكْمَةِوَالْمَوْعِظَةِالْحَسَنَةِوَجَادِلْهُمْبِالَّتِيْهِيَاَحْسَنُ }»[ النحل : ۱۲۵ ] "Call to the way of your Lord with wisdom and good advice, and argue with them in a way that is best."
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.
3. 1. For example, that Allah Almighty is not capable of creating again, or that He has offspring, etc.
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.
3. And among people are those who dispute about Allah [2] without knowledge, and follow [3] every rebellious devil.
[2] Disputing About Allah and His Attributes:
The mention of the terror at the time of the Resurrection at the beginning of this Surah is an introduction, and the real purpose is to warn people of Allah's punishment and to urge them to avoid those things which incur Allah's wrath. Just as the polytheists had divided all of Allah's powers and authorities among their idols. In this verse, "fi Allah" does not refer to the Being of Allah, because the polytheists acknowledged the existence of Allah. The dispute was only about this: the polytheists used to say that their deities also possessed some powers to fulfill needs and remove difficulties, whereas divine revelation completely refuted their belief.
[3] That is, whenever any devil or devil-natured human invites them to any polytheistic act or heretical belief and action, they accept it as if they were already prepared to follow him. Whereas it is an established fact that whoever claims companionship with the devil and follows him, he will mislead him in such a way that he will ultimately land him in Hell.