Surah Al-An'aam (6) — Ayah 90
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 {اِنْ هُوَ اِلَّا ذِكْرٰى لِلْعٰلَمِيْنَ:} From this it is understood that the Prophet (peace be upon him) was sent to both jinn and mankind, and his prophethood is until the Day of Judgment.
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.
90. 2. That is, the call to convey the message, because the reward I receive for it from Allah in the Hereafter is sufficient for me.
90. 3. The people of the world may take admonition from it. Thus, this Quran will bring them out from the darkness of disbelief and polytheism and grant them the light of guidance, and will take them off the paths of misguidance and set them upon the straight path of faith. Provided that someone wishes to take admonition from it, otherwise, what can a blind eye see, it is a matter for the one who can see.
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.
[91]
In What Case Should the Previous Laws Be Followed:
That is, the religion or fundamental code of all the prophets has always been the same. Such as monotheism, disavowal of polytheism and striving against it, obedience to Allah, and belief in the Day of Judgment, etc. Therefore, whatever was their religion, you should also adopt that religion; follow that guidance. And the Shariah was given to each prophet separately according to the circumstances and conditions of his time. Another important point is learned from this verse, and that is: any command mentioned in the Shariah of any prophet, and if Allah Almighty or the Messenger of Allah ﷺ did not object to that command when mentioning it, then that command will also be obligatory to follow for the Ummah of Muhammad. An example of this in the Noble Quran is the law of retribution for limbs and organs. The Children of Israel were commanded that an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and likewise, wounds will also have equal retribution. This is the command of the Torah, which the Quran has mentioned in Surah Al-Ma'idah, verse number 45, and did not object to it. Therefore, this command is also worthy of being followed by the Ummah of Muhammad, and the Messenger of Allah ﷺ decided cases of teeth according to this command. Similarly, in the Torah, there was the command to stone to death a married adulterer and adulteress. When a case of such a married Jewish man and woman was brought to you, you ﷺ ordered them to be stoned, and also said, "O Allah! I am the first to revive Your command which these Jews had made dead." [مسلم۔ كتاب الحدود۔ باب رجم اليهود و اهل الذمة فى الزنا، مزيد تفصيل سورة مائده كي آيت نمبر 44 كے حاشيه 82 ميں ملاحظه فرمائيے]
That is, instead of objecting, you ﷺ praised the revival of this command. So, the command of stoning became obligatory to follow for the Ummah of Muhammad. And there are many such examples found in the ahadith of the Messenger of Allah.
[92] From this, it is known that your prophethood is also for all the nations of the world and until the Day of Judgment, and this Quran is likewise a book of guidance for all people. After this, neither any prophet or messenger is to come, nor will any book be revealed from Allah until the Day of Judgment.
