Surah An-Naml (27) — Ayah 9
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.
[9] This scene and then this voice left Musa (peace be upon him) astonished, so the voice came again: "Musa! I am Allah, the Mighty and the Wise." And here, saying Subhan Allah was meant to clarify that Allah, Lord of the worlds, is not such that He is present in the tree or in the fire, nor has He incarnated in them. Rather, at this place, Allah manifested His glory. Just as when a mirror is placed before the sun, light, its rays, and the sun itself all appear through the mirror. But can it be said that such a great sun has fit into a small mirror or is present at that place?
Refutation of the Mu'tazilah, Jahmiyyah, and Some Sufis:
The Jahmiyyah and Mu'tazilah, who, according to themselves, describe the transcendence of Allah's attributes and call themselves the people of Tawheed, as well as some Sufis, believe that Musa (peace be upon him) did not hear the voice of Allah, but rather Allah gave the tree the power to speak, and this voice was the voice of the tree and was coming from the tree itself. It is worth pondering: what power does the poor tree have to say, "I am Allah, the Mighty and the Wise"? And if the tree can make such a claim, then what fault was there in Husayn bin Mansur al-Hallaj, who claimed ﴿انا الحق﴾? And why did Junayd Baghdadi and other scholars of truth issue a fatwa for his execution? In reality, this is a specific, established form of Allah conversing with His servant, which in Surah Ash-Shura, verse 51, is described as ﴿أَوْ مِن وَرَاءِ حِجَابٍ﴾. And the word "waraa" is used equally for all directions—forward, backward, above, below—meaning that Allah, remaining behind a veil, spoke from the direction of the tree, and Allah's veil is light, as mentioned in the hadiths: (Hijabuhu an-nur). So, from beyond this light, Allah Himself spoke to Musa (peace be upon him), and that is why Musa (peace be upon him) is called Kalimullah. Because in the Quran, Allah has clearly stated: ﴿وَكَلَّمَ اللَّـهُ مُوسَىٰ تَكْلِيمًا﴾, whereas the Mu'tazilah deny that Allah speaks, and some Sufis consider the doctrine of incarnation to be correct.
