Surah Ad-Dukhaan (44) — Ayah 58
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.
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Is the Quran Easy or Extremely Difficult?
Allah indeed made the Quran easy, but our sectarian scholars have made it the most difficult book, and this is what is instilled in the public. The proof of this is the Dars-e-Nizami curriculum, which is taught in religious seminaries over six, seven, eight, or even nine years. In this curriculum, the translation and commentary of the Quran usually come in the final year. The first few years are spent only on Sarf and Nahw (Arabic grammar). These sciences are called the serving sciences of the Quran. The usefulness of these sciences is undeniable, but if a student only has a few years available, should he be kept deprived of the Quran? After that, Fiqh is taught, so that even the Quran and Hadith are viewed only through the specific lens of Fiqh. The benefits of personal Taqlid are also explained. The effect of this is that the student who enters the seminary of a particular sect comes out molded exactly in that form. In this way, the grip of sectarianism is indeed strengthened. But in reality, these students are kept away from the basic teachings of the Noble Quran. And it is said that until these preliminary sciences are studied, the Quran cannot be understood. In this way, Allah’s statement that We have made the Quran easy so that people may take admonition is practically contradicted. The Noble Quran is a severe enemy of shirk. There will not be a single surah or page in which there is not some mention of the refutation of shirk or the affirmation of tawheed. But the effect of our method of education is that many forms of shirk have become common among Muslims, and they are considered the very essence of true religion and correct. In fact, those who prevent shirk are called disbelievers and their lives are made difficult. Therefore, our advice is that every person should, at the first opportunity, study the translation of the Noble Quran himself and learn it, and for this, he should choose the translation of such a scholar who is not prejudiced and does not belong to any particular sect, or of such a scholar whose integrity is agreed upon by all. And this translation should be studied with a completely open mind. One should seek guidance directly from the Quran. One should not insert one’s previous or anyone else’s views into the Quran, nor should one forcibly extract and interpret one’s own views from it. This is the method by which guidance can be expected to be obtained from the Quran.
