Surah An-Nisaa (4) — Ayah 167
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.
[222] That is, whoever denied the signs of Allah has also denied Allah’s knowledge and His testimony. Then, not only did he himself deny it, but he also placed obstacles in His path and, by creating doubts and suspicions in the hearts of the believers, kept them from the straight path. Surely, he has fallen into great misguidance. The crimes of such people are unforgivable, and apart from misguidance and Hell, no other path occurs to them.
The Pride of the Jews in Their Altered Torah and Their Claim to Scholarship:
Since the scholarly reputation of the Jews was acknowledged among the Arabs (and they used to call non-Jews “Ummi” or unlettered or ignorant), therefore, the Arabs considered every legitimate and illegitimate statement of theirs worthy of attention. The Jews took undue advantage of this scholarly reputation. The things with which they used to cast doubts and suspicions among people have been mentioned at many places. Among them was this: the Jews believed that their Shariah, and especially the Torah, was unabrogatable until the Day of Judgment and that its rulings could not be changed. Whereas, the historical events that had occurred to the Torah, and that the Torah had been lost twice from them, were known to them. Then, their scholars also knew that many interpolated subjects had been included in the Torah, and sometimes even the Jewish scholars themselves faced confusion and could not distinguish which and how much of the content was revealed and how much was interpolated. Then, the Jewish scholars, according to their wishes and needs, would also make alterations in it. But despite all these things, they believed that the Torah in their possession was unchangeable and unabrogatable, and this is what they would instill in the minds of others to prevent them from accepting Islam. Their second false notion was that the coming Prophet of the Last Age would be from among the Children of Israel. Whereas, they had no scholarly proof of this. Then, when he was sent among the Children of Ismail, out of jealousy, they denied him and said, “How can we, being scholars, believe in the Prophet of the unlettered?” Secondly, on this basis, they would prevent others from accepting Islam and would say that since this Prophet does not belong to the scholarly family, i.e., the Children of Israel, therefore, he cannot be a true Prophet.
