سُوْرَةُ الْاَنْعَامِ

Surah Al-An'aam (6) — Ayah 156

The Cattle · Meccan · Juz 8 · Page 149

أَن تَقُولُوٓا۟ إِنَّمَآ أُنزِلَ ٱلْكِتَـٰبُ عَلَىٰ طَآئِفَتَيْنِ مِن قَبْلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَـٰفِلِينَ ﴿156﴾
Lest you (pagan Arabs) should say: "The Book was sent down only to two sects before us (the Jews and the Christians), and for our part, we were in fact unaware of what they studied."
أَن an Lest
تَقُولُوٓا۟ taqūlū you say
إِنَّمَآ innamā Only
أُنزِلَ unzila was revealed
ٱلْكِتَـٰبُ l-kitābu the Book
عَلَىٰ ʿalā on
طَآئِفَتَيْنِ ṭāifatayni the two groups
مِن min from
قَبْلِنَا qablinā before us
وَإِن wa-in and indeed
كُنَّا kunnā we were
عَن ʿan about
دِرَاسَتِهِمْ dirāsatihim their study
لَغَـٰفِلِينَ laghāfilīna certainly unaware

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.

(Ayah 156) {اَنْ تَقُوْلُوْۤا اِنَّمَاۤ اُنْزِلَ ……:} So that you may not say that no book came to us; the book was sent only to the two groups before us, the Jews and the Christians, and it was only for them, and they did not even invite us so that we could have learned from them and believed; rather, they kept it restricted to the Children of Israel, and we too, considering it exclusive to them and due to some of our own heedlessness, remained unaware of reading it. Otherwise, not knowing the language is not a valid excuse, because when it becomes known that Allah’s command has come, a person can understand it from someone else.

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.

156. 1 That is, this Quran was revealed so that you do not say this. By the two groups are meant the Jews and the Christians.
156. 2 Because it was not in our language. Thus, this excuse was removed by revealing the Quran in Arabic.

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.

And (We have revealed this Book) so that you cannot say, “The Book was only sent down to the two groups (the Jews and the Christians) before us, and we were unaware of their reading and teaching [179].”

[179]
The Completion of Proof Against the Disbelievers of Makkah Through the Revelation of the Quran:

This address is to the disbelievers of Makkah, meaning that this Book has been revealed to them for two reasons. The first reason is the completion of proof, so that you cannot say that the books sent to the Jews and Christians were only for them, not for all people, so that we could also try to benefit from them. Now, whatever and however they used to read and teach those books, how could we have known about it? And the second meaning could also be that those books were in non-Arabic languages, not in Arabic, so how could we have read or taught those books? And the second reason is the spirit of competition, meaning that if a book had not been revealed to you, you could have said that a desire could have arisen in our hearts that if Allah’s Book had come to us, we would have acted upon it even more than others. So now, the Book that is being revealed to you is, in many respects, better than the Torah, and now you can fulfill your desire for competition.