سُوْرَةُ الْاَنْۣبِيَآءِ
Surah Al-Anbiyaa (21) — Ayah 68
قَالُوا۟ حَرِّقُوهُ وَٱنصُرُوٓا۟ ءَالِهَتَكُمْ إِن كُنتُمْ فَـٰعِلِينَ ﴿68﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
They said: "Burn him and help your âlihah (gods), if you will be doing."
Word by Word — Arabic, Transliteration & Meaning
قَالُوا۟
qālū
They said
حَرِّقُوهُ
ḥarriqūhu
Burn him
وَٱنصُرُوٓا۟
wa-unṣurū
and support
ءَالِهَتَكُمْ
ālihatakum
your gods
إِن
in
if
كُنتُمْ
kuntum
you are
فَـٰعِلِينَ
fāʿilīna
doers
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 68) ➊ { قَالُوْا حَرِّقُوْهُ وَ انْصُرُوْۤا اٰلِهَتَكُمْ :} This is the rule that when a person is rendered speechless by argument, either goodness pulls him towards itself or evil prevails over him. In the case where evil prevails and he has no argument left and is completely silenced, he threatens his opponent. See the people of Nuh (peace be upon him) (Ash-Shu'ara: 116), the threat of Ibrahim's (peace be upon him) father (Maryam: 46), the people of Lut (peace be upon him) (Ash-Shu'ara: 167), the people of Shu'ayb (peace be upon him) (Al-A'raf: 88), the threat of Pharaoh to Musa (peace be upon him) (Ash-Shu'ara: 29), and the threat to the magicians (Ash-Shu'ara: 49). Then, putting their threats into action, they try to eliminate their opponent who has rendered them speechless. When the people of Ibrahim (peace be upon him) were completely defeated in argument, they sought his life. It was discussed whether to kill him or burn him. See Surah Al-Ankabut (24). Finally, it was decided that the only way to take revenge for their deities and to help them was to burn him to ashes.
➋ { اِنْ كُنْتُمْ فٰعِلِيْنَ :} These words express the turmoil of their conscience, that firstly, there is no justification for any action of yours to harm Ibrahim. The answer to an argument is an argument, not killing, but if you have no other solution and you must do something against him, then do not think of a minor punishment. While helping your deities, end his story with a most exemplary punishment, so that no one dares to engage in this debate in the future. (Biqai)
➋ { اِنْ كُنْتُمْ فٰعِلِيْنَ :} These words express the turmoil of their conscience, that firstly, there is no justification for any action of yours to harm Ibrahim. The answer to an argument is an argument, not killing, but if you have no other solution and you must do something against him, then do not think of a minor punishment. While helping your deities, end his story with a most exemplary punishment, so that no one dares to engage in this debate in the future. (Biqai)
