Surah Al-Burooj (85) — Ayah 7
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 Story of the People of the Ditch and Dhu Nuwas, the Jewish King:
In this context, consider the following hadith: Suhaibؓ says that the Prophetﷺ said: There was a king who had a soothsayer who used to inform him of unseen matters. The soothsayer said to the king: Appoint for me an intelligent and clever boy so that I may teach him this knowledge, for I fear that if I die, this knowledge will be lost and there will be no teacher of it among you. So the people selected such a boy and ordered him to attend the soothsayer every day. Thus, the boy began to go to the soothsayer. On the boy’s way, there was a monk living in a church. Mu‘ammar, the narrator, says: I think that in those days, the people of such places of worship were Muslims. When the boy would pass by the monk, he would ask him about matters of religion until the monk told him: I worship only Allah. Now the boy began to stay longer with the monk and would arrive late to the soothsayer. The soothsayer sent word to the boy’s family that the boy seldom comes to him. The boy told the monk about this, so the monk said to him: When the soothsayer asks you where you were, say that you were with your family, and if your family asks, say that you were with the soothsayer. Some time passed in this way. Then one day it happened that an animal blocked the way of many people. Some say the animal was a lion. The boy picked up a stone and said: O Allah! If what the monk says is true, then I ask You to kill (this animal) with (this stone). Then he threw the stone, and the animal died. People began to ask, “Who killed this animal?” Someone said, “This boy did.” Now people became alarmed and said that this boy has learned such knowledge that no one else knows. This was heard by a blind man who said to the boy: “If you restore my sight, I will give you much wealth.” The boy said: “I do not need wealth, but if your sight is restored, will you believe in the One who restored it?” The blind man said, “Yes.” So the boy prayed to Allah, and his sight was restored. Then the blind man also believed. When the king heard of this, he summoned them all and said that he would kill them in different ways. So the monk was sawn in half, and the blind man was killed in another way. Then he ordered that the boy be taken to such-and-such a mountain and, upon reaching the summit, be thrown down. When they reached the summit from where they wanted to throw the boy, they themselves fell, and none remained on the summit except the boy. The boy returned to the king, so now he ordered that he be taken to the river and drowned (by throwing him from a boat). Again, Allah drowned those people and saved the boy. Now the boy came to the king and said: If you want to kill me, there is only one way: hang me on a cross, shoot an arrow at me, and while shooting, say: “In the name of Allah, the Lord of this boy.” So he ordered accordingly. Then the boy was put on the cross, and he shot the arrow saying: “In the name of Allah, the Lord of this boy.” When the arrow struck the boy, he put his hand on his temple and died. Now the people began to say: “This boy knew knowledge that no one else knew. We believe in the Lord of this boy.” The people said to the king: “You were troubled by the opposition of three people; now all these people have become your opponents.” Then the king had great ditches dug, filled them with wood, and set them on fire. Then, gathering the people, he said: “Whoever renounces his (new) religion, we will spare him, and whoever does not, we will throw him into the fire.” Then he began to throw the believers into those ditches. The Prophetﷺ said: It is about this that Allah Almighty said: “Cursed were the people of the ditch. The fire full of fuel,” until he recited up to ‘Al-‘Aziz Al-Hamid’. Then he said: “And as for the boy, he was buried.” The narrator says that the boy’s body was exhumed during the time of Sayyiduna ‘Umar ibn Al-Khattabؓ, and his finger was still placed on his temple as it was at the time of his killing. [ترمذي۔ ابواب التفسير]
