Surah Al-Baqara (2) — Ayah 136
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 In this verse, Muslims are taught the fundamental guidance and faith, that is, all the heavenly books and all the prophets and messengers who came before the Holy Qur’an—some of whose names are mentioned in the Qur’an and some are not—one must believe in all of them in general, that they are all true. To differentiate between them means to accept some and not others, as the Jews denied Jesus (peace be upon him) and Muhammad (peace and blessings be upon him), and the Christians denied the last Prophet (peace and blessings be upon him). However, detailed faith is only necessary in the Qur’an, meaning to accept every command of it and act upon it, because (1) all previous books were abrogated with the revelation of the Holy Qur’an. (2) All previous prophets were sent especially to their own people, whereas the Messenger of Allah (peace and blessings be upon him) was sent to all people until the Day of Judgment. See Surah Saba (28). (3) None of the previous heavenly books remained preserved; rather, they were altered, whereas the Qur’an is preserved in every way. Abu Hurairah (may Allah be pleased with him) said that the People of the Book used to read the Torah in Hebrew, then interpret it in Arabic for the Muslims, so the Messenger of Allah (peace and blessings be upon him) said: "Do not declare the People of the Book to be truthful nor declare them to be liars, but rather say: «{ اٰمَنَّا بِاللّٰهِ وَ مَاۤ اُنْزِلَ اِلَيْنَا }» [ البقرۃ : ۱۳۶ ] [ بخاری، التفسیر، باب: « {قولوا اٰمنا بالله … } » : ۴۴۸۵ ]
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.
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The Meaning of Making Distinction Among the Prophets:
Distinction in the sense that such-and-such prophet was upon the truth and such-and-such was not upon the truth, or that we accept one and do not accept the other. Because all the prophets (peace be upon them) have always called towards the same truth and the same straight path. And all the noble prophets used to confirm those who came before them and give glad tidings of those who would come after, and emphasized having faith in them. Now, for example, if the Jews do not believe in Hazrat Isa (Jesus) ؑ or the Last Prophet ﷺ, then it means that they do not even believe in their own prophet Hazrat Musa (Moses) ؑ and their own book, the Torah. Rather, they are merely following a prophet due to the imitation of their forefathers. Their real religion is nationalism or following their ancestors, not following their own prophet. Otherwise, they would accept all his teachings.
The Meaning of Not Making Distinction Among the Prophets:
All the noble prophets, in their respective times, were obligatory to follow, and the need for the sending of a new prophet always arose when the community of the previous prophet became rife with polytheism, ignorance, and corruption on earth, and itself split into many groups. The religion, that is, beliefs and fundamentals, remained the same in every prophet’s era. However, according to the needs of that era, some previous rulings would be abrogated and some new rulings would be given to the new prophet. Therefore, now, following only this new prophet is obligatory, and having faith is obligatory in all of them. That is, all the prophets were sent by Allah Almighty and came with truth and veracity. In this respect, there is no distinction among them. As for the difference in ranks among the prophets and details of one over another, that is established from the Noble Quran. As Allah says: ﴿تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَليٰ بَعْضٍ﴾ [253: 2]
