Surah Luqman (31) — Ayah 25
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 {قُلِ الْحَمْدُ لِلّٰهِ:} Say: When you have accepted that Allah Almighty is the Creator of everything, which includes the deities you have made, then all praise and every excellence belongs to Allah Almighty alone. So why do you worship those who possess no excellence of their own, leaving the One who possesses all excellence?
➌ {بَلْ اَكْثَرُهُمْ لَا يَعْلَمُوْنَ :} Rather, most of them do not know what they are saying, or what the meaning and consequence of what they are saying is. For example, when they have admitted that the Creator of the heavens and the earth is Allah Almighty, then they must necessarily accept that He alone is the Owner, the Lord, the Ruler, and the Lawgiver; He alone deserves worship and servitude, and supplication and pleas should be made to Him alone. How far removed from knowledge and reason, and what a great contradiction it is, that the Creator is someone else, but a deity is made from among His creation.
➍ As for the statement "most of them do not know," the reason is that among the polytheists, there were and are some who, when the matter becomes clear, understand and accept it. Their mention is coming ahead in {’’ فَمِنْهُمْ مُّقْتَصِدٌ ‘‘}, and there are some who know but do not accept due to stubbornness and hostility.
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.
25-2. Because through their own admission, the argument has been established against 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.
[32]
All praise is due to Allah when the opposing party is caught by their own admission:
That is, praise be to Allah that they themselves have admitted that Allah Almighty is the Creator of the heavens and the earth, that is, the entire universe. Now, they are either unaware of, or wish to remain unaware of, the necessary consequence of this admission. And they say things that are in direct contradiction to their own admission. For example, when a person admits that the Creator of the heavens and the earth is only Allah Almighty, then he must also accept that only Allah can be the God and Lord. Only He can be worthy of servitude and worship. Only He can be the ruler and lawgiver over His creation. Supplication and pleas should be made to Him alone. From a rational perspective, how can it be acceptable that the Creator is someone else, and the worshipped becomes His creation? And the person who, after accepting Allah as the Creator, considers others as deities and calls upon others for the fulfillment of needs and the removal of difficulties, should lament his own intellect.
