Surah Al-Baqara (2) — Ayah 38
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 {فَاِمَّا يَاْتِيَنَّكُمْ مِّنِّيْ هُدًى:} The addressees are Adam (peace be upon him) and his wife, but what is meant is their offspring, that is, prophets and messengers will continue to come to you with guidance from Me through revelation. This chain of guidance started from Adam (peace be upon him) and ended with Muhammad, the Messenger of Allah (peace and blessings be upon him). He (peace and blessings be upon him) is the last prophet, the Noble Qur’an and the Prophetic Hadith are the last divine revelation. How many prophets and messengers came in between, Allah alone knows best. See Surah An-Nisa, footnote to verse (164). Today, we have only two things revealed from Allah. The Messenger of Allah (peace and blessings be upon him) said: “I have left among you two things, as long as you hold fast to them you will never go astray, the Book of Allah and the Sunnah of His Prophet (peace and blessings be upon him).” [ المؤطا، القدر، باب النہی عن القول بالقدر : ۳۔ مستدرک حاکم : 171/1، ح : ۳۱۸۔ الصحیحۃ : ۱۷۶ ]
➌ {فَمَنْ تَبِعَ هُدَايَ:} First, in {”فَاِمَّا يَاْتِيَنَّكُمْ مِّنِّيْ هُدًى“}, the coming of guidance from Himself was mentioned, then in { ”فَمَنْ تَبِعَ هُدَايَ“ }, { ’’ هُدَايَ ‘‘ } was annexed to the first person pronoun, that is, “then whoever follows My guidance.” It is understood that guidance is only that which comes from Allah; people’s opinions can never be considered guidance, no matter how great a scholar they may be.
➍ {فَلَا خَوْفٌ عَلَيْهِمْ:} “Fear” refers to dread of something that may come, and “grief” refers to sorrow over something that has been lost; the purpose is that those who follow the guidance that comes from Allah will not regret the life of this world in the Hereafter, as the disbelievers will [ الأنعام : ۲۷], nor will they have any grief from the great terror of the Day of Resurrection. [الأنبياء : ۱۰۳ ] He said: {« وَ هُمْ مِّنْ فَزَعٍ يَّوْمَىِٕذٍ اٰمِنُوْنَ »} [ النمل : ۸۹ ] “And they will be secure from the great terror of that Day.”
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.
[57] Are the Consequences of Good and Evil Inevitable? Allah Almighty accepted their repentance. The sin was forgiven. However, the command of expulsion from Paradise remained in effect, and in fact, it was reiterated, because Adam ؑ was not created to live in Paradise, but rather for vicegerency on earth, and this was precisely the requirement of Divine Will. From this verse, it is understood that the consequences of good and evil are not inevitable, which a person must necessarily face; this is a misleading notion. The reward for good and the punishment for evil are entirely at the discretion of Allah Almighty. Reward for good is not a natural consequence of goodness, but rather Allah’s grace. If He wills, He gives; if He wills, He does not give; and if He wills, He gives many times more. Similarly, if He wills, He may forgive someone’s sin, and if He wills, He may punish. He is both Wise and Just. Therefore, in accordance with these attributes, He has full authority to do as He wills.
The Doctrine of the Atonement of Christ:
By accepting the repentance of Sayyiduna Adam ؑ, Allah Almighty also refutes the erroneous belief of the Christians that, in order to remove the stain of Adam’s sin from the human race, God had to send His only son and have him crucified as an atonement.
