سُوْرَةُ يُوْنُسَ
Surah Yunus (10) — Ayah 59
قُلْ أَرَءَيْتُم مَّآ أَنزَلَ ٱللَّهُ لَكُم مِّن رِّزْقٍ فَجَعَلْتُم مِّنْهُ حَرَامًا وَحَلَـٰلًا قُلْ ءَآللَّهُ أَذِنَ لَكُمْ ۖ أَمْ عَلَى ٱللَّهِ تَفْتَرُونَ ﴿59﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Say (O Muhammad صلى الله عليه وسلم to these polytheists): "Tell me, what provision Allâh has sent down to you! And you have made of it lawful and unlawful." Say (O Muhammad صلى الله عليه وسلم): "Has Allâh permitted you (to do so), or do you invent a lie against Allâh?"
Word by Word — Arabic, Transliteration & Meaning
قُلْ
qul
Say
أَرَءَيْتُم
ara-aytum
Have you seen
مَّآ
mā
what
أَنزَلَ
anzala
(has been) sent down
ٱللَّهُ
l-lahu
(by) Allah
لَكُم
lakum
for you
مِّن
min
of
رِّزْقٍۢ
riz'qin
(the) provision
فَجَعَلْتُم
fajaʿaltum
and you have made
مِّنْهُ
min'hu
of it
حَرَامًۭا
ḥarāman
unlawful
وَحَلَـٰلًۭا
waḥalālan
and lawful
قُلْ
qul
Say
ءَآللَّهُ
āllahu
Has Allah
أَذِنَ
adhina
permitted
لَكُمْ ۖ
lakum
[to] you
أَمْ
am
or
عَلَى
ʿalā
about
ٱللَّهِ
l-lahi
Allah
تَفْتَرُونَ
taftarūna
you invent (lies)
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.
(Ayah 59) ➊ {قُلْ اَرَءَيْتُمْ مَّاۤ اَنْزَلَ اللّٰهُ لَكُمْ مِّنْ رِّزْقٍ …:} The polytheists and the Jews, on their own accord, had declared many lawful things as unlawful and unlawful things as lawful. They are being questioned: On whose authority have you declared these things lawful and unlawful? The details have already passed; for example, regarding the polytheists, see Surah Al-Ma'idah (103), Al-An'am (118 to 121 and 136 to 140), and regarding the Jews, see Surah Aal-e-Imran (93) and its benefits.
➋ { اَمْ عَلَى اللّٰهِ تَفْتَرُوْنَ:} From this, it is understood that declaring the unlawful as lawful and the lawful as unlawful based on one's desires is a fabrication against Allah, that is, slandering Allah. (Ibn Kathir) Qadi Shawkani states that in this verse there is a severe warning for those followers who seat themselves on the chair of issuing fatwas and issue verdicts regarding what is lawful and unlawful, permissible and impermissible, even though they do not possess knowledge of the Qur'an and Hadith. Their knowledge only extends to the point that whatever a person from the Ummah has said, they simply transmit it, as if they have given that person the status of the Lawgiver (Allah and His Messenger). Whatever command from the Book and Sunnah that person acted upon, they too will act upon it, and whatever did not reach him, or reached him but he did not understand it properly, or he understood it but erred in his ijtihad and preference, in their view, that is abrogated and its ruling is finished. Whereas the one whom they are following was also bound by the Shariah and its rulings just as they themselves are. He exercised ijtihad and stated the opinion he reached. If he did not err, he will receive a double reward, and if he erred, he will receive a single reward. That person is excused in his own place, but these people can in no way be considered excused who have made his opinions an independent Shariah and a binding proof. According to the scholars, it is not correct to practice taqlid by acting on the ijtihad of a mujtahid. (Shawkani)
➋ { اَمْ عَلَى اللّٰهِ تَفْتَرُوْنَ:} From this, it is understood that declaring the unlawful as lawful and the lawful as unlawful based on one's desires is a fabrication against Allah, that is, slandering Allah. (Ibn Kathir) Qadi Shawkani states that in this verse there is a severe warning for those followers who seat themselves on the chair of issuing fatwas and issue verdicts regarding what is lawful and unlawful, permissible and impermissible, even though they do not possess knowledge of the Qur'an and Hadith. Their knowledge only extends to the point that whatever a person from the Ummah has said, they simply transmit it, as if they have given that person the status of the Lawgiver (Allah and His Messenger). Whatever command from the Book and Sunnah that person acted upon, they too will act upon it, and whatever did not reach him, or reached him but he did not understand it properly, or he understood it but erred in his ijtihad and preference, in their view, that is abrogated and its ruling is finished. Whereas the one whom they are following was also bound by the Shariah and its rulings just as they themselves are. He exercised ijtihad and stated the opinion he reached. If he did not err, he will receive a double reward, and if he erred, he will receive a single reward. That person is excused in his own place, but these people can in no way be considered excused who have made his opinions an independent Shariah and a binding proof. According to the scholars, it is not correct to practice taqlid by acting on the ijtihad of a mujtahid. (Shawkani)
