Surah Aal-i-Imraan (3) — Ayah 135
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 {وَ لَمْ يُصِرُّوْا عَلٰى مَا فَعَلُوْا …:} The meaning of persistence is to stubbornly continue and to keep committing sins carelessly, without expressing remorse or repenting. Otherwise, if after sincerely repenting a person commits a sin again, it is not called persistence, as mentioned in the previous benefit. {”وَ هُمْ يَعْلَمُوْنَ“} That is, upon knowing that something is a sin, they do not persist in it. See also Surah An-Nisa (17, 18).
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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Important Conditions of Repentance:
It is clearly evident from the words of the verse that the pious people neither knowingly commit any evil deed nor wrong themselves, rather, such acts occur from them unintentionally due to human nature, and when they become aware of their mistake, they immediately turn to Allah and begin to seek forgiveness, and Allah certainly forgives such people. Here, it should be kept in mind that if the effect of this evil deed or mistake is limited only to oneself, then Allah is Most Forgiving, Most Merciful; He will certainly forgive. But if its effect falls upon the rights of others, then it is necessary to make amends or to seek forgiveness from that person, and this is an important condition of seeking forgiveness.
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The Virtue of Repentance:
To persist in sin or to continue committing the same sin after seeking forgiveness is a greater sin than the original sin itself, and those who do this are certainly not pious. However, it can happen that one sin is committed, and forgiveness is sought for it, then another occurs, and forgiveness is sought from Allah for that as well, then yet another happens, and forgiveness is sought for that too. In this way, even if forgiveness is sought from Allah seventy times in a day, Allah forgives, because man is prone to error, and Allah, upon the sinner seeking forgiveness, not only forgives him but is also pleased with him. And in reality, not seeking forgiveness after committing a sin is also tantamount to persisting in it, as it is mentioned in the hadith that whoever has sought forgiveness for his sin has not persisted, and in another hadith it is stated: Whoever repents, it is as if he has not sinned at all.
[ابن ماجہ، ابواب الزہد، ذکر التوبة]
