Surah Al-Muddaththir (74) — Ayah 19
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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His Leadership Became an Obstacle to Accepting Islam:
Walid bin Mughirah himself was a very intelligent man and well-versed in the intricacies of Arabic speech. He himself had been quite affected by the Quran. Now, the chiefs of Quraysh became concerned that if their leader became Muslim, then they would have no place left anywhere. Abu Jahl took it upon himself to keep him firm on his former religion. (After Walid bin Mughirah, the leadership of Quraysh had come into the hands of Abu Jahl.) When Abu Jahl explained to him that if he became Muslim, all his honor and prestige would be reduced to dust and he would also have to relinquish the leadership of Quraysh, he refrained from accepting Islam. Now another important issue arose: the season of Hajj was approaching, and the chiefs of Quraysh became worried about how they could prevent those coming from outside to Makkah for Hajj from being invited to Islam, and what they could say about the Prophet of Islam to turn people away from him.
The Consultation of the Polytheists of Makkah at Walid bin Mughirah’s Place:
Thus, for this purpose, the chiefs of Quraysh gathered at the house of Walid bin Mughirah. Walid bin Mughirah addressed them, saying: “Alright, each of you present your suggestions.” One of them spoke up: “We will say that this man is a soothsayer.” Walid replied: “By Allah! He is not a soothsayer. In his speech, there is neither the humming of soothsayers, nor their rhymed prose, nor their contrived verses. Then how can he be a soothsayer?” Another said: “We will say he is mad.” Walid said: “By Allah! He is not mad either. We have seen madmen. In him, there is neither the suffocating state of the mad, nor their strange movements, nor their incoherent speech.” A third said: “We will say, he is a poet.” Walid replied: “He is not a poet either. We know all forms of poetry: rajaz, hazaj, qareed, maqbood, mabsut—all types of poetry. His speech, in any case, is not poetry.” Then the people said: “We will say, he is a sorcerer.” Walid said: “He is not a sorcerer either. This man neither performs incantations like them nor ties knots.” Finally, the people, exasperated, said: “Then you yourself present your flawless opinion.” Walid said: “Let me think for a moment.” Then he cast a proud glance at his companions. Then, out of arrogance, he frowned his forehead as if he felt great aversion and repulsion from the Quran. His companions left, and he kept thinking and thinking. Eventually, he presented his flawless opinion: “You can say to those coming from outside that this man presents such speech which is a kind of magic, by which a brother is separated from his brother, a father from his son, a husband from his wife, and discord spreads within families and tribes.” Thus, agreeing on this suggestion, everyone departed. From this conversation, it is clear that the reality of the Quran had become fully evident to Walid bin Mughirah. Now, whatever tactics he was employing, he was doing so merely to safeguard his power and prestige. In these verses, Allah Almighty has depicted this very stubbornness and crooked thinking of his.
