Surah Maryam (19) — Ayah 51
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Word by Word — Arabic, Transliteration & Meaning
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.
➋ The literal meaning of {وَ كَانَ رَسُوْلًا نَّبِيًّا: ’’ رَسُوْلًا ‘‘} is "one who is sent," and {’’ نَبِيًّا ‘‘ ’’ نَبَأٌ ‘‘} is on the pattern of {’’ فَعِيْلٌ ‘‘}, which can be used in both active and passive senses. If passive, it means the one to whom news is given by Allah, and if active, it means the one who gives news from Allah. {’’ نَبَأٌ ‘‘} does not refer to general news but to news that is very strange or important. In the Noble Qur'an, these two words are generally used interchangeably, however, there are some places where, in terms of rank or nature of work, there is a significant difference between the two. See Surah Al-Hajj (52). Shah Abdul Qadir (may Allah have mercy on him) writes: "The one to whom Allah's revelation comes is a prophet; among them, those who are special and have a community or a book are messengers." (Mawadhih)
➌ Here, after {’’ رَسُوْلًا ‘‘}, bringing {’’ نَبِيًّا ‘‘} may also have the wisdom that anyone who is sent to deliver a message is called a messenger. If Allah sends, then His messenger; if someone else sends, then his messenger. As according to the statement of some commentators, the messengers mentioned in Surah Ya-Sin were callers sent by a prophet, and as Yazid bin Shiban (may Allah be pleased with him) says, "We were standing at a place in Arafat (his student Amr bin Abdullah described that place as being far from the place of the Imam), then Ibn Murabba' Ansari came to us and said: [ إِنِّيْ رَسُوْلُ رَسُوْلِ اللّٰهِ صَلَّی اللّٰهُ عَلَيْهِ وَسَلَّمَ إِلَيْكُمْ ] [ أبوداوٗد، المناسک، باب موضع الوقوف بعرفۃ : ۱۹۱۹۔ ابن ماجہ : ۳۰۱۱ و صححہ الألباني ] 'I am the messenger of the Messenger of Allah (peace and blessings be upon him) to you, that is, the one who brings the message.'" In this verse, the emphasis on {’’ رَسُوْلًا ‘‘} with {’’ نَبِيًّا ‘‘} is so that Musa (peace be upon him) should not be considered merely a caller sent by someone, but rather he was a prophet who was honored with divine revelation.
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.
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.
[47]
The Difference Between a Nabi and a Rasul:
Among the descendants of Sayyiduna Ishaq and Yaqub (peace be upon them), the mention of Sayyiduna Musa (peace be upon him) is probably because he was an Ulul-Azm Prophet, the greatest lawgiver, and a towering personality. And it is being said to you ﷺ to mention him to the people. He was extremely sincere in obedience and submission to Allah. He was both a Nabi and a Rasul who brought a Shariah. The difference between a Nabi and a Rasul is that Nabi is general, and Rasul is specific. That is, every Rasul is a Nabi, but not every Nabi is a Rasul. According to narrations, the number of Rasuls was only 313 or 315, while the number of Anbiya was one hundred and twenty-four thousand. (For the difference between Nabi and Rasul, see the footnote of Surah Ma'idah, verse 67.)
