Surah Al-Baqara (2) — Ayah 2
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 {هُدًى لِّلْمُتَّقِيْنَ:} One meaning of guidance is to show the way; in this sense, the Qur'an is guidance for all people. « هُدًى لِّلنَّاسِ» [ آل عمران : ۴ ] "(It is) guidance for all people." The second meaning is to make one reach the destination. (See Al-Qasas: 56) In this sense, it is guidance only for the muttaqin (those who fear Allah), because only he reaches the destination who follows the guide's instructions; only that patient is cured who abstains from harmful things. The word muttaqi is derived from {’’ وِقَايَةٌ ‘‘}, which means protection and safeguarding. In Shari'ah, muttaqi is one who keeps himself away from everything, doing or leaving which there is a risk that he may become deserving of Allah's punishment. (Kashaf) Some attributes of the muttaqin are mentioned in the following verses. See also Ayah (177) of this Surah.
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.
2. Although this divine book has been revealed for the guidance and direction of all mankind, only those will benefit from this fountain of grace who are seekers of the water of life and filled with the fear of Allah. Those who have no sense of accountability before Allah after death, nor any concern for it, and who lack the desire for guidance or the urge to avoid misguidance, how and from where can they attain guidance?
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.
[2] That is, regarding the divine origin of this Book, the Noble Quran, its revelation upon the heart of the Prophet ﷺ, and the Prophet conveying this message to the people—at no stage is there any room for doubt or suspicion, because all these matters are being settled under the direct supervision of Allah Almighty.
The Literal Meaning of Rayb:
Rayb actually refers to such a doubt in which there is also an element of anxiety and restlessness. The disbelievers of Makkah had two types of objections regarding the revelation of the Quran. One was that Muhammad ﷺ himself composes it and tells us that this speech is divinely revealed, and the second objection was that he learns this Quran from other scholars and recites it to us, claiming it is divinely revealed. If the matter were only this, then there would be no element of anxiety or restlessness in it. But the difficulty was that the invitation presented by the Quran placed the greatest emphasis on the belief in the Hereafter and accountability in the afterlife, whereas the disbelievers of Makkah were complete deniers of resurrection after death, and their anxiety and unease was due to the fact that if, hypothetically, the Quran’s message is true, then they are doomed. To remove this very anxiety and restlessness, it was clarified in the opening words of this Surah that the revelation of this Book from Allah Almighty and all its contents are definite and certain, and those who believe in it are left with no kind of doubt, anxiety, or restlessness. Therefore, the remedy for your anxiety and restlessness is also this: that you accept it and believe in it.
Is the Quran Guidance Only for the God-Fearing or for Everyone?
At this point, it is stated that this Book is guidance for those who fear (Allah) or the God-fearing, and at another place, this very Noble Quran is described as ﴿هديٰ للناس﴾ (guidance for all people) [185: 2]. Understand it like this: just as a speaker addresses all attendees at a gathering and gives them very valuable information and instructions, but not all attendees benefit equally from them; rather, each person benefits and acts upon them according to his own capacity, and there are some who do not accept any effect at all. The same is the case with the guidance of the Quran. Only those who fear (Allah) or the God-fearing derive guidance from it. In the next three verses, the qualities or conditions necessary for the God-fearing are described.
