سُوْرَةُ التَّغَابُنِ
Surah At-Taghaabun (64) — Ayah 6
ذَٰلِكَ بِأَنَّهُۥ كَانَت تَّأْتِيهِمْ رُسُلُهُم بِٱلْبَيِّنَـٰتِ فَقَالُوٓا۟ أَبَشَرٌ يَهْدُونَنَا فَكَفَرُوا۟ وَتَوَلَّوا۟ ۚ وَّٱسْتَغْنَى ٱللَّهُ ۚ وَٱللَّهُ غَنِىٌّ حَمِيدٌ ﴿6﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
That was because there came to them their Messengers with clear proofs (signs), but they said: "Shall mere men guide us?" So they disbelieved and turned away (from the truth). But Allâh was not in need (of them). And Allâh is Rich (Free of all needs), Worthy of all praise.
Word by Word — Arabic, Transliteration & Meaning
ذَٰلِكَ
dhālika
That
بِأَنَّهُۥ
bi-annahu
(is) because
كَانَت
kānat
had
تَّأْتِيهِمْ
tatīhim
come to them
رُسُلُهُم
rusuluhum
their Messengers
بِٱلْبَيِّنَـٰتِ
bil-bayināti
with clear proofs
فَقَالُوٓا۟
faqālū
but they said
أَبَشَرٌۭ
abasharun
Shall human beings
يَهْدُونَنَا
yahdūnanā
guide us
فَكَفَرُوا۟
fakafarū
So they disbelieved
وَتَوَلَّوا۟ ۚ
watawallaw
and turned away
وَّٱسْتَغْنَى
wa-is'taghnā
And can do without them
ٱللَّهُ ۚ
l-lahu
Allah
وَٱللَّهُ
wal-lahu
And Allah
غَنِىٌّ
ghaniyyun
(is) Self-sufficient
حَمِيدٌۭ
ḥamīdun
Praiseworthy
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. That was because their messengers came to them with clear proofs [11], but they said, "Shall a human guide us?" [12] So they disbelieved and turned away, and Allah was indifferent [13] to them. And Allah is Self-Sufficient and Praiseworthy by His very essence.
[11] That is, such proofs by which it could be ascertained with certainty that these messengers were indeed sent by Allah. Its second meaning could also be that the arguments they presented for their teachings were extremely rational and clear. There was no kind of ambiguity or complexity in them. The distinction between truth and falsehood was made completely clear.
[12] Their fundamental objection to their messenger was that he is just a human being like us—how can we accept him as our leader? If an angel had descended to guide us, that would have been something. In other words, in their view, there was a contradiction between being human and being a messenger. On this basis, they refused to accept the words of the messengers and chose the path of disbelief. The answer to this objection of the disbelievers has been given in countless places in the Quran: for human beings, the only way of guidance is that the messenger should be a human, and a human who is from their own people and speaks in their own language. In contrast, we must commend those friends who take the meaning from this very verse that calling the messenger a human is an act of disbelief, because it was the disbelievers who called the messengers human. And calling the messengers human is the practice of the disbelievers. Iqbal (may Allah have mercy on him) said it beautifully:
Zaman bar Sufi o Mulla salaam-e
Ke paigham-e Khuda goftand mara
Wale ta'weel shan dar hairat andaakht
Khuda o Jibreel o Mustafa ra
Translation: (My greetings to the Sufi and the Mulla, for they conveyed to us the message of Allah. But their interpretation left Allah, Jibreel, and the Messenger of Allah all astonished (at what we had said and what meaning these people derived from it).)
Every Messenger is a Human:
Moreover, not only was it the disbelievers who called the messengers human, but Allah Himself also called the messengers human, and the messengers themselves also called themselves human, whether their audience was disbelievers or believers. (For explanation, see the footnote of verse 110 of Surah Al-Kahf.)
[13] That is, Allah sent messengers for their own benefit and guidance, but if they want to fall into the pit, then let them fall. What concern does Allah have for them? If they do not accept Allah and His messenger, Allah’s sovereignty will not be taken away from Him, nor will there be any decrease in it.
[11] That is, such proofs by which it could be ascertained with certainty that these messengers were indeed sent by Allah. Its second meaning could also be that the arguments they presented for their teachings were extremely rational and clear. There was no kind of ambiguity or complexity in them. The distinction between truth and falsehood was made completely clear.
[12] Their fundamental objection to their messenger was that he is just a human being like us—how can we accept him as our leader? If an angel had descended to guide us, that would have been something. In other words, in their view, there was a contradiction between being human and being a messenger. On this basis, they refused to accept the words of the messengers and chose the path of disbelief. The answer to this objection of the disbelievers has been given in countless places in the Quran: for human beings, the only way of guidance is that the messenger should be a human, and a human who is from their own people and speaks in their own language. In contrast, we must commend those friends who take the meaning from this very verse that calling the messenger a human is an act of disbelief, because it was the disbelievers who called the messengers human. And calling the messengers human is the practice of the disbelievers. Iqbal (may Allah have mercy on him) said it beautifully:
Zaman bar Sufi o Mulla salaam-e
Ke paigham-e Khuda goftand mara
Wale ta'weel shan dar hairat andaakht
Khuda o Jibreel o Mustafa ra
Translation: (My greetings to the Sufi and the Mulla, for they conveyed to us the message of Allah. But their interpretation left Allah, Jibreel, and the Messenger of Allah all astonished (at what we had said and what meaning these people derived from it).)
Every Messenger is a Human:
Moreover, not only was it the disbelievers who called the messengers human, but Allah Himself also called the messengers human, and the messengers themselves also called themselves human, whether their audience was disbelievers or believers. (For explanation, see the footnote of verse 110 of Surah Al-Kahf.)
[13] That is, Allah sent messengers for their own benefit and guidance, but if they want to fall into the pit, then let them fall. What concern does Allah have for them? If they do not accept Allah and His messenger, Allah’s sovereignty will not be taken away from Him, nor will there be any decrease in it.
