Surah Al-Jinn (72) — Ayah 28
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.
➋ Some people use these verses as evidence that messengers are also Knowers of the Unseen, because Allah informs them of the unseen; the only difference is that Allah’s knowledge of the unseen is intrinsic, while the prophets’ knowledge of the unseen is granted, i.e., given by Allah. However, this is not correct, because Allah has clearly stated: « قُلْ لَّا يَعْلَمُ مَنْ فِي السَّمٰوٰتِ وَ الْاَرْضِ الْغَيْبَ اِلَّا اللّٰهُ» [ النمل : ۶۵ ] “Say: None in the heavens and the earth knows the unseen except Allah.” That is, only Allah is the Knower of the unseen. If He informs any messenger of something, that does not make him the Knower of the unseen, because firstly, messengers only know as much as they are told, they do not know everything, and it is against the attribute of the Knower of the unseen to know some news and not others. Secondly, when someone comes to know something of the unseen by being told, he does not become the Knower of the unseen; otherwise, we would all be knowers of the unseen, because the matters of the unseen that Allah informed His Messenger ﷺ about were told to be conveyed to the people—such as the Day of Judgment, Paradise, Hell, and the Pond of Kawthar, etc.—all these are matters of the unseen that we know because the Messenger of Allah ﷺ told us. So, are we also knowers of the unseen? Clearly, this is not the case. Therefore, the truth is that only Allah is the Knower of the unseen; no one else is, neither intrinsically nor by being granted.
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.
28. 2. This refers to what is with the angels or with the prophets.
28. 3. Because He alone is the Knower of the unseen; whatever has happened and whatever will happen, He has counted all of it. That is, it is in His knowledge.
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.
[25]
The Arrangement for the Protection of Divine Revelation:
This sentence can have several meanings. For example, one is that the Messenger becomes aware that the angels have conveyed the message of their Lord exactly as it was. The second is that Allah Almighty becomes aware that the angels have delivered the messages to the Messenger. And the third is that Allah becomes aware that the Messengers have conveyed His message exactly to the people. In other words, the duty of these guards does not end until the messages of Allah are delivered through the angels to the Messengers and through the Messengers to the common people.
[25] That is, in addition to these arrangements, above all of them is the supervision and control of Allah Almighty Himself. That is, over the Messenger as well as over the angels, the power of Allah encompasses them in such a way that if they move even a hair's breadth against His will, they are immediately seized. Neither do the angels have the audacity to alter even a single word of the Divine Revelation, nor do the Messengers. Because every word of the revelation that Allah sends has already been counted.
