Surah Al-Ahzaab (33) — Ayah 67
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.
{وَ هَلْ أَفْسَدَ الدِّيْنَ إِلَّا الْمُلُوْكُ ¤ وَ أَحْبَارُ سَوْءٍ وَ رُهْبَانُهَا}
"Religion has only been corrupted by kings, evil scholars, and dervishes."
That is, the people of Hell will say that instead of obeying Allah and His Messenger, we obeyed our leaders, scholars, and dervishes, and thought that they were speaking the truth. Now it has become clear that instead of guiding us to the straight path, they led us astray from the real path. From these verses, it is understood that whoever, despite knowing a verse of the Noble Qur’an or a hadith of the Messenger of Allah (peace and blessings be upon him), acts against it by obeying his leaders and elders, i.e., any king, scholar, or spiritual guide, will wish on the Day of Resurrection what is mentioned in this verse. See also Surah Al-Baqarah (165 to 167).
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.
[106]
Who are the leaders and the elders Meant Here?
Several points are derived from these two verses. First, that the path of Allah means obedience to Allah and His Messenger. Second, that those who turn people away from obedience to Allah and His Messenger ﷺ are of two types. One type consists of worldly leaders, rulers, chiefs, landlords, etc., who have influence over the masses. They desire that, instead of obeying Allah and His Messenger, people should obey them. The second type consists of scholars and spiritual leaders, that is, religious authorities. Their way of leading people astray is completely different from that of worldly leaders. They spread polytheistic customs and innovations among the people, issue incorrect religious verdicts, instill awe regarding the powers of the friends of Allah, and in this way, obtain various benefits. The aim of both is love of wealth and status. Thirdly, both the obedient and the obeyed—that is, those who are led astray and those who lead astray—are all dwellers of Hell. When they see the punishment of Hell, in order to lessen their own guilt and thus their punishment, the followers will lay the blame on their leaders and religious authorities, saying that these were the ones who led us astray. Therefore, O Lord! Give them double punishment. In other words, their plea will be that our punishment should be half compared to theirs. The dialogue between these two groups has already been mentioned at several places earlier in the Quran.
