Surah Al-A'laa (87) — 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.
➋ {اِنَّهٗ يَعْلَمُ الْجَهْرَ وَ مَا يَخْفٰى:} “He knows the open and the hidden things.” Allah Almighty has stated this in several places in the Noble Qur’an, that He knows all open and hidden things; whether something is said aloud, quietly, or is completely concealed, He knows everything. (See: Ra’d: 10; Ta Ha: 7; An’am: 3; Anbiya: 110; Mulk: 13) Ibn Jawzi’s teacher, Wazir Ibn Hubayrah, says that I pondered much over this matter: hidden things are indeed known only to Allah Almighty, but the things said aloud, we also know and understand—so why does Allah Almighty mention knowing these things as a special attribute of His? Then I understood that if, at one time, many people start speaking loudly, we cannot make anything out; it is only the attribute of Allah Almighty that He hears all the loud words of all creation and also the hidden ones. The wisdom in mentioning this attribute at this place seems to be that the Messenger of Allah (peace be upon him) is being instructed that when Jibreel (peace be upon him) recites, you should not recite along with him to memorize; if you recite along with him, it will be difficult to understand what he is saying. This is only the attribute of Allah that whether the words are spoken aloud, even by millions of people, or are hidden, He knows them all.
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.
[6] When the process of revelation began, you ﷺ would pay extra attention to memorizing the words of revelation with effort, and you would also try to utter those words with your tongue, which would distract your attention. Allah Almighty took responsibility for this matter and said that you should only listen attentively. Later, it is Our task to have the exact words of revelation recited from your tongue. Also, these words of revelation will remain preserved in your ﷺ heart. You will not forget them. However, if Allah wills, you may forget. Now, there are two forms of this forgetting. One instance is that once you were leading the morning prayer and during the recitation, you omitted a verse. After the prayer, Sayyiduna Ubayy bin Ka'b asked: Has this verse been abrogated? You ﷺ replied: No, I forgot. [ابو داؤد، کتاب الصلوٰۃ۔ باب فی فتح علی الامام فی الصلوٰۃ]
And the second form is the one mentioned in this hadith as well, that is, a verse itself is abrogated. Here, some people object that what is the meaning of abrogating and causing to be forgotten the verses that Allah has already revealed? The answer to this is that some verses and rulings in the Quran were revealed for a specific period. Later, it was no longer necessary to keep them. For example, according to the recitation of Sayyiduna Ibn Abbas ؓ, after "fama istamta'tum bihi minhunna," the words "ila ajalin musamman" were also present. Then, when mut'ah was completely forbidden, these words in this recitation were also abrogated. And there are countless verses in the Quran regarding this type of abrogation. For details, see: Surah Al-Baqarah verse 106, Surah Ar-Ra'd verses 39-40, Surah An-Nahl verse 101. The point is that encompassing the wisdoms of Allah Almighty is His own attribute. If He deems it appropriate that a certain verse is no longer needed from the revealed revelation, He can abrogate it, and the easiest form of this abrogation was that when you would review the Quran with Jibreel, that verse or some of its words you would be made to forget.
