Surah Az-Zukhruf (43) — Ayah 57
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.
In the previous verses, after refuting the idolaters of Makkah regarding their worship of angels, it was said: « وَ سْـَٔلْ مَنْ اَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُّسُلِنَاۤ اَجَعَلْنَا مِنْ دُوْنِ الرَّحْمٰنِ اٰلِهَةً يُّعْبَدُوْنَ » [ الزخرف : ۴۵ ] “And ask those of Our messengers whom We sent before you: Did We ever appoint gods to be worshipped besides the Most Merciful?” Upon this, one of the idolaters raised the objection regarding the divinity of ‘Isa ibn Maryam (peace be upon them). At the same time, other idolaters began to make noise, saying: Look at the Messiah (peace be upon him)! The Christians worship him, yet Muslims mention his name with honor. Our idols and deities are angels—are our gods, the angels, better, or are the Christians’ god, ‘Isa (peace be upon him), better? Then why is his name mentioned with honor, and why are our idols spoken of badly? After much contemplation and study of numerous tafsirs, keeping in view the words of the verses and their context, I have mentioned the interpretation that I understood. (And Allah knows best.) Ibn ‘Ashur said: “This passage is among the most difficult passages of the Noble Qur’an.” Shah ‘Abdul Qadir writes: “That is, when their mention comes in the Qur’an, they object, saying that others also worship them, so why do you remember them with praise and speak ill of our objects of worship (gods, idols)?” (Muwadhih)
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.
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The Entry of Deities into Hell and the Matter of Sayyiduna Isa (Jesus):
When this verse from Surah Al-Anbiya ﴿اِنَّكُمْ وَمَا تَعْبُدُوْنَ مِنْ دُوْنِ اللّٰهِ حَصَبُ جَهَنَّمَ﴾ [98:21] "That is, you and the things which you worship besides Allah will all be fuel for Hell" was revealed, the polytheists of Makkah raised the objection that Isa (Jesus) ؑ is also worshipped. So, will he also be fuel for Hell? Then they began to widely propagate this objection. Abdullah bin al-Ziba'ra raised this very question to the Messenger of Allah ﷺ, and he remained silent, because he preferred that the answers to such objections from the polytheists should be revealed through revelation rather than giving a personal response. Upon his silence, the polytheists began to laugh loudly and openly, implying that their argument had silenced Muhammad ﷺ. In other words, they felt they had presented such a decisive argument that they had won the debate.
