Surah Al-A'raaf (7) — Ayah 190
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.
[189]
Polytheistic Acts Regarding Offspring:
A narration is found in Tirmidhi that the children born to Adam and Hawwa (peace be upon them) would die because they were weak in constitution. Once, when Sayyidah Hawwa (peace be upon her) became pregnant, both Adam and Hawwa (peace be upon them) prayed to Allah that if a healthy child was born, they would be grateful to Allah. During this time, Satan deceived Hawwa (peace be upon her) by suggesting that if she named the forthcoming child ‘Abd al-Harith, the child would surely be healthy and live. Harith was actually the name of Iblis, and during the time he was among the angels, he was called by this name. Thus, Hawwa (peace be upon her) made this promise to Satan and also convinced Sayyiduna Adam (peace be upon him) of it. Hafiz Ibn Kathir has declared this narration defective for three reasons, and in reality, this entire story is derived from Isra’iliyat. Moreover, from the very words of the Quran, this story is proven false for several reasons, which are as follows:
1. From ﴿جَعَلاَلَهُ شُرَكَاءَ ﴾, it is understood that not just one Satan was made a partner with Allah, but these partners are a group or at least more than two.
2. From ﴿عَمَّا يُشْرِكُوْنَ﴾, it is also understood that those who committed shirk were not two (Adam and Hawwa, peace be upon them), but rather a group.
3. If Satan alone was made a partner, then the word “man” should have been used, which is for those with intellect, whereas here the words of ﴿مَالاَ يَخْلُقُ﴾ are used.
4. Allah had taught Adam (peace be upon him) all the names; if Iblis or Satan had any name as Harith, then he should certainly have known it, because it was from him that enmity directly began. Furthermore, from no authentic chain is it known that any son of Sayyiduna Adam (peace be upon him) was named ‘Abd al-Harith.
The actual addressees of this verse are the polytheists of Makkah. In the beginning, there is certainly mention of Sayyiduna Adam and Hawwa (peace be upon them), but later the discourse turns towards the polytheists of the Prophetic era, whose habit was that when a child was in the womb, they would pray to Allah alone for its safety and for a healthy and sound child to be born. But when a healthy and sound child was born, they would make others partners in thanking Allah for this gift and would give such names in which shirk was found, for example, ‘Abd al-Shams, ‘Abd al-‘Uzza, ‘Abd Manaf, etc., and would also offer vows and offerings at the shrines of their deities. This was the condition of the polytheists of the Prophetic era. But the polytheists of today, who themselves claim to be Muslims, have gone even further than those polytheists. They also ask for children from others, make vows in the names of others during pregnancy, and after the child is born, offer offerings at their shrines and give polytheistic names such as Pir Ditta, Pir Bakhsh, etc. Yet, they still consider themselves staunch monotheists and true Muslims.
