سُوْرَةُ الْمُؤْمِنُوْنَ
Surah Al-Muminoon (23) — Ayah 47
فَقَالُوٓا۟ أَنُؤْمِنُ لِبَشَرَيْنِ مِثْلِنَا وَقَوْمُهُمَا لَنَا عَـٰبِدُونَ ﴿47﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
They said: "Shall we believe in two men like ourselves, and their people are obedient to us with humility (and we use them to serve us as we like)."
Word by Word — Arabic, Transliteration & Meaning
فَقَالُوٓا۟
faqālū
Then they said
أَنُؤْمِنُ
anu'minu
Shall we believe
لِبَشَرَيْنِ
libasharayni
(in) two men
مِثْلِنَا
mith'linā
like ourselves
وَقَوْمُهُمَا
waqawmuhumā
while their people
لَنَا
lanā
for us
عَـٰبِدُونَ
ʿābidūna
(are) slaves
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 47){ فَقَالُوْۤا اَنُؤْمِنُ لِبَشَرَيْنِ مِثْلِنَا … :} As a result of arrogance and rebellion, they refused to accept the words of Musa and Harun (peace be upon them) by saying: “Should we believe in two men like ourselves, while their people are our slaves and we are superior to them?” The first objection is to the persons of Musa and Harun (peace be upon them), and the second is to their nation. It is astonishing that they saw the messengers as humans like themselves in eating, drinking, and walking, and made it an excuse to deny them, but did not see that they were left speechless before their arguments and miracles, and despite being in the hundreds of thousands, they were unable to kill them. At the very least, they should have thought that there are some humans who are ignorant and devoid of intellect, and there are some humans who possess such knowledge and intellect that it is beyond description. When there can be such a difference in knowledge and intellect, why can there not be a difference in prophethood? And why can Allah not bestow this favor upon any of His servants? See Surah Ibrahim (10, 11).
