سُوْرَةُ البَقَرَةِ
Surah Al-Baqara (2) — Ayah 6
إِنَّ ٱلَّذِينَ كَفَرُوا۟ سَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ ﴿6﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Verily, those who disbelieve, it is the same to them whether you (O Muhammad صلى الله عليه وسلم) warn them or do not warn them, they will not believe.
Word by Word — Arabic, Transliteration & Meaning
إِنَّ
inna
Indeed
ٱلَّذِينَ
alladhīna
those who
كَفَرُوا۟
kafarū
disbelieve[d]
سَوَآءٌ
sawāon
(it) is same
عَلَيْهِمْ
ʿalayhim
to them
ءَأَنذَرْتَهُمْ
a-andhartahum
whether you warn them
أَمْ
am
or
لَمْ
lam
not
تُنذِرْهُمْ
tundhir'hum
you warn them
لَا
lā
not
يُؤْمِنُونَ
yu'minūna
they believe
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.
(Ayah 6) { لَا يُؤْمِنُوْنَ:} By this, all disbelievers cannot be meant, because countless disbelievers have accepted faith and are accepting it as a result of the invitation. Therefore, here it refers to those people who deny the six things mentioned in the previous verses or some of them, and reach such a level of stubbornness that even if this is the truth, we will not accept it, like some Jews of Madinah [بقرة : ۱۴۶] and Abu Jahl and his companions, etc. [انفال : ۳۲] When someone decides that he will not believe at all, then how can he attain faith? A sleeping person can be awakened, but who can awaken one who is intoxicated while awake? This does not mean that warning is completely useless, rather it is obligatory to convey Allah’s message to every person, because we do not know who, in Allah’s knowledge, is going to believe and who is destined to persist in disbelief. In every case, we will be rewarded for warning, and will be questioned for not warning. Therefore, it is said that warning or not warning is the same for them; it is not said that it is the same for you. Here, the meaning of the hamzah is not ‘what’, rather it conveys the sense of equality; this is called ‘hamzah taswiyah’.
