Surah Al-Qasas (28) — Ayah 75
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 { فَقُلْنَا هَاتُوْا بُرْهَانَكُمْ …:} After this testimony, the criminals will be given an opportunity to present any excuse against it, if they can, and when they will not be able to present any excuse, it will be said to them: If you have any proof for remaining upon shirk after Allah’s message had reached you, then present it. At that time, they will realize that the true word is Allah’s, worship is His right alone, He has no partner, and all the partners they had made and all the arguments they used in the world will be lost to them; neither will any partner be found, nor will they be able to present any proof for making anyone a partner.
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.
75-2. That is, despite the invitation to monotheism by My Prophets in the world, you associated partners with Me and worshipped them along with Me; present the evidence for this.
75-3. That is, they will stand astonished and silent; no answer or evidence will come to their minds.
75-4. That is, it will not benefit them.
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.
[99] This witness will be the person through whom Allah’s message reached that nation or group, whether he is a prophet or another righteous elder. And that witness will testify that he conveyed Allah’s message to those people.
[100]
The Sayings and Revelations of Elders Cannot Serve as Legal Proofs:
After this testimony, the criminals will be given an opportunity to present any excuse against this testimony if they can, and when they are unable to present any excuse, it will be said to them: Even after Allah’s message reached you, you persisted in shirk—do you have any proof for this? And if you do, why do you not present it? Here, “proof” refers to evidence from a revealed book or from the Book and Sunnah, by which it can be known that Allah has indeed delegated such and such powers to such and such servants or to certain types of servants. At that time, they will forget all their personal reasoning, deductions, and contentious arguments. This is because, in the face of the clear commands of Shariah, the sayings and revelations of elders have no reality. Nor can such things be called legal proofs.
