Surah An-Nisaa (4) — 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 To have faith in the previous books means to hold the belief about them that they too were revealed from Allah Almighty just like the Quran. As for practice! That is not to be done according to them, but rather according to the Quran and the Sunnah of the Prophet (peace be upon him). Whatever in those books is in accordance with the Book and Sunnah will be affirmed, and whatever is against them will be rejected.
➌ { وَ مَنْ يَّكْفُرْ بِاللّٰهِ … :} That is, if even one of these things is denied, it is as if all of them have been denied.
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.
[181]
The Levels of Faith:
In this verse, the word "faith" is used in two meanings or two different levels of faith. «اٰمنوا» means: O people who have already joined the community of believers. And "aamanu" means: bring faith with sincerity, true heart, firm resolve, and seriousness, and make your thinking, your actions, your attitude, your beliefs, your tastes, your character, your friendships and enmities, your aims, your struggles—in short, everything—conform to the creed in which you have believed. Only then will you be able to develop the quality of upholding justice.
[182] To believe in the book or books revealed before the Quran means to truly believe that those books were also revealed by Allah. It does not mean that all the content found in them today is entirely from Allah. In this verse, and similarly in many other verses, the five components of faith in the unseen are mentioned, which are: belief in Allah, His books, His messengers, His angels, and the Last Day—believing in them without having seen them, that is, having firm conviction in them. The sixth component of faith in the unseen is belief in destiny, meaning that all kinds of good and evil come from Allah alone, and this belief is also derived from numerous verses of the Quran, even though it is not mentioned in this verse.
[183]
The Levels of Disbelief:
Just as in the previous verse the word "faith" is used in two meanings, in this verse the word "disbelief" is also used in two meanings. One is to not join the community of Muslims at all and to deny all the aforementioned matters. The second is to verbally claim faith and join the Muslims, but the effects that this creed should have had on his nature are not present, nor does he try to mold his way of life according to the requirements of the Shariah. Such faith will be of no benefit, and this is utter misguidance.
