Surah Al-Muminoon (23) — Ayah 88
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 { وَ هُوَ يُجِيْرُ وَ لَا يُجَارُ عَلَيْهِ: ’’ أَجَارَ يُجِيْرُ ‘‘} (verbs) means to grant protection, to save someone from everyone and take them into one's own protection. Ibn Kathir says: "It was the custom of the Arabs that if their chief granted protection to someone, that protection would not be violated and no one would have the authority to grant protection against him."
➌ When they were made to admit the ownership of both the lower and upper worlds, it was commanded to make them acknowledge Allah's lordship over everything, so that it would include those things that have been mentioned and also those that have not been mentioned. Thus, it was said: Say, who is it that only in His hand is the complete ownership and perfect sovereignty of everything, and He grants protection (that is, whoever He grants protection to, no one can harm him), and against Him, protection is not granted (that is, whoever He seizes, no one can take him into their protection, nor can anyone rescue him from Him).
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.
88-2. That is, if He wishes to harm someone, is there any being in the universe besides Allah who can save him from harm and take him into his own refuge against Allah?
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.
[85]
The Literal Meaning of ﴿ملكوت﴾:
In this verse, the word ﴿ملكوت﴾ has been used, which contains all three meanings of ﴿مُلك﴾, ﴿مِلك﴾, and ﴿مَلك﴾. Also, it is an intensive form, which means complete authority or sovereignty over everything, full ownership of everything, and total power and control over everything. Therefore, whatever thing He wills, He can grant it His protection, and no one else can harm it in the least. But if He seizes something, then no one can rescue it from Him, nor can anyone grant protection before He seizes it. From this poem, it is known from the confession of the polytheists of Makkah that their belief was that if Allah seizes someone, no one can grant him protection or rescue him. However, it appears that today’s polytheists have gone even further than the polytheists of Makkah, who say: “If God seizes, Muhammad will rescue; if Muhammad seizes, no one can rescue.” That is, if Allah seizes someone, Muhammadﷺ will rescue him, and if Muhammadﷺ seizes someone, no one can rescue him. From this poem, two things are understood: first, that Muhammadﷺ also has the authority to seize and hold people accountable; second, that his powers are so vast that no one (meaning Allah, as in the poem the word ‘God’ is used in comparison to Muhammadﷺ) can rescue from his grasp. Then, when an objection is raised against this poem, such an interpretation is presented to justify it, which is “an excuse worse than the sin itself,” and it seems as if this verse is being refuted.
