Surah Adh-Dhaariyat (51) — 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.
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 Arabs Used to Consume the Earnings of Slaves, While Allah Provides for His Servants:
In the society of the Prophet’s era, it was customary among the Arabs to keep slaves, and the masters would not only take service from them but would also send them out to earn and then consume their earnings. In other words, the slaves were their capital. The more slaves a person had, the wealthier he was considered. In the present era, this can be compared to a factory: if one factory has ten employees and another has a hundred, the owner of the factory with a hundred employees will certainly be considered wealthier and more affluent. Allah Almighty says that all humans and jinn are My servants and slaves, but I do not consume their earnings, nor do I have any need for them. Rather, I Myself provide sustenance to all; how could I take from them? From this statement of Allah Almighty, an important point is understood: the true deity is the One who gives sustenance, not the One who takes it. Whereas other deities take sustenance and money from their worshippers. If the worshippers and disciples were to stop giving their offerings and donations, their divinity would not last even a single day. This alone is sufficient proof of their falsehood. As for the question that if Allah Almighty has forbidden worship of others, then why has He commanded worship of Himself? Does He need it? The answer is that He has no need, for He is independent of all needs. Whether someone worships or not, it neither harms nor benefits Him in any way. Rather, in worshipping Allah and recognizing the right of the Creator and Owner, it is the people themselves who benefit, as is clear from countless verses and hadiths.
