سُوْرَةُ النُّوْرِ
Surah An-Noor (24) — Ayah 16
وَلَوْلَآ إِذْ سَمِعْتُمُوهُ قُلْتُم مَّا يَكُونُ لَنَآ أَن نَّتَكَلَّمَ بِهَـٰذَا سُبْحَـٰنَكَ هَـٰذَا بُهْتَـٰنٌ عَظِيمٌ ﴿16﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And why did you not, when you heard it, say: "It is not right for us to speak of this. Glory be to You (O Allâh)! This is a great lie."
Word by Word — Arabic, Transliteration & Meaning
وَلَوْلَآ
walawlā
And why not
إِذْ
idh
when
سَمِعْتُمُوهُ
samiʿ'tumūhu
you heard it
قُلْتُم
qul'tum
you said
مَّا
mā
Not
يَكُونُ
yakūnu
it is
لَنَآ
lanā
for us
أَن
an
that
نَّتَكَلَّمَ
natakallama
we speak
بِهَـٰذَا
bihādhā
of this
سُبْحَـٰنَكَ
sub'ḥānaka
Glory be to You
هَـٰذَا
hādhā
This
بُهْتَـٰنٌ
buh'tānun
(is) a slander
عَظِيمٌۭ
ʿaẓīmun
great
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.
16-1. The second point Allah Almighty informed the believers is that they did not present a witness for this slander. While four witnesses were necessary for it, even then you did not call these slanderers liars. This is the reason that after the revelation of these verses, Hassaan, Mistah, and Hamnah bint Jahsh ؓ were subjected to the punishment of Qadhf. (Musnad Ahmad, Vol. 6). Abdullah bin Ubayy was not punished because the great punishment of the Hereafter was considered sufficient for him, while the believers were purified in this world by being punished. Secondly, there was a whole group behind him, and punishing him would have posed certain dangers that were difficult for the Muslims to deal with at that time. Therefore, for the sake of expediency, this punishment was avoided (Fath al-Qadir). (مسند احمد، جلد۔-6 عبد اللہ بن ابی کو سزا اس لئے نہیں دی گئی کہ اس کے لئے آخرت کے عذاب عظیم کو ہی کافی سمجھ لیا گیا اور مومنوں کو سزا دے کر دنیا ہی میں پاک کردیا گیا۔ دوسرے اس کے پیچھے ایک پورا جتھہ تھا، اس کو سزا دینے کی صورت میں کچھ ایسے خطرات تھے کہ جن سے نمٹنا اس وقت مسلمانوں کے لئے مشکل تھا، اس لئے مصلتًا اس سزا دینے سے گریز کیا گیا (فتح القدیر)
