Surah Al-Baqara (2) — Ayah 94
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 Two interpretations of this verse have been made. One is that if you are truthful in your claim that no one except you will enter Paradise, then wish for death, because the person who is certain that he will enter Paradise after death will surely wish for death, so that he may reach Paradise as soon as possible. Ibn Jarir and some other commentators have taken this meaning, but the question remains that why should only the Jews wish for death, Muslims should also wish for death, whereas even Muslims rarely wish for death. The answer is that the Jews were involved in racial pride, they claimed to be the sons and beloved of Allah and considered themselves the sole proprietors of Paradise, whereas the faith of Muslims is between fear and hope, they are never so fearless as to make such a big claim. [دیکھیے سورهٔ مؤمنون : ۵۷ تا ۶۱] Despite this, among Muslims, the desire for martyrdom and seeking death in the battlefield was common, whereas the Jews, despite such lofty claims, were completely hopeless about the Hereafter. [ دیکھیے سورۂ ممتحنۃ : ۱۳ ] That is why they never wanted to die and had reached the height of cowardice. Here too it is said that they will never wish for death because of their evil deeds. In this verse, the reality of the Jews’ verbal claims and the theft in their hearts is exposed, that they recognized the Prophet of the Last Age (peace be upon him) with such certainty that they were never ready to wish for death at his saying.
The second interpretation is by Ibn Abbas (may Allah be pleased with them both), that the meaning of { ”فَتَمَنَّوُا الْمَوْتَ“ } is that among the two groups (Jews and Muslims), pray for the death of the liar, so they denied this statement of the Messenger of Allah (peace be upon him).’’ [ ابن أبی حاتم : ۱؍۲۴۷، ح : ۹۳۷، بسند حسن ] That is, in this verse, the Jews were invited to Mubahalah, that if you consider yourselves truthful, then pray for death for the liar among the two parties, but they refused. The same subject is mentioned in Surah Jumu’ah (6 to 8), in these verses too the Jews were invited to Mubahalah, just as the Christians of Najran were invited to Mubahalah in Surah Al-Imran (61), and just as the Christians were afraid of Mubahalah, the Jews were also afraid of the curse and did not wish for the death of the lying group. Ibn Abbas (may Allah be pleased with them both) said, if the Jews had wished for death on the day when the Prophet (peace be upon him) said this to them, every Jew on earth would have died. [ ابن ابی حاتم : 247/1، ح : ۹۳۸، بسند حسن ]
Hafiz Ibn Kathir (may Allah have mercy on him) has written this meaning as authentic, Hafiz Ibn Qayyim (may Allah have mercy on him) has also preferred this meaning in Madarij al-Salikin, and our teacher Maulana Muhammad Abduh (may Allah have mercy on him) also inclined towards this. This interpretation does not face the objection as to why only the Jews should wish for death, why not the Muslims, nor does it require the trouble of answering it, because the wish for the death of the liar and the curse is to be made not only by the Jews but by both Muslims and Jews. For which, even today, Muslims by the grace of Allah are ready, but the Jews and Christians do not dare to do so even today, nor will they ever be able to, as Allah Almighty has said.
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 Jews’ Wish Regarding the Hereafter:
This is a very fine allusion to the Jews’ love for the world. For those who are attached to the Hereafter are not so enamored with the world, nor do they fear death. But the condition of the Jews was and is exactly the opposite. With this argument, Allah Almighty refuted the Jews’ false claim in which they said that the home of the Hereafter is reserved exclusively for them.
