Surah An-Noor (24) — Ayah 48
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.
[76] Several points are understood from this verse. First, that calling towards the Messenger of Allah is, in fact, calling towards Allah and His Messenger. The invitation of the Messenger and the invitation towards the Messenger is, in reality, the invitation of Allah and the invitation towards Allah. Second, that the decision of the Messenger is, in truth, the decision of Allah Himself. Third, that whoever turns away from going to the Messenger, or from having him decide, or from accepting his decision, is not a believer but a hypocrite. It should be clear that the ruling of this verse is not limited only to the lifetime of the Prophet ﷺ. Rather, after him, any Islamic government in which the courts make decisions according to the Book of Allah and the Sunnah of the Messenger, and if any person receives a summons or call from such a court, it should be considered as a call from Allah and His Messenger. And whoever turns away from it is not a believer but a hypocrite. Furthermore, in our disputed matters as well, the Book of Allah and the Sunnah of His Messenger hold the status of the judge. And in the Book and Sunnah, the solutions to most of our disputed matters are also present. If anyone turns away from going to the Book and Sunnah or from accepting its decision, then in reality, he too is not a believer but a hypocrite. This verse is also a point of reflection for the followers of taqlid, some of whom, when asked to decide according to the Book and Sunnah, become displeased and walk away, and some say that our Imam was also aware of this verse and this hadith. After all, he must have said so based on some evidence, and we do not need to know or understand that evidence because we are followers (muqallid).
