Surah Aal-i-Imraan (3) — 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.
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. By this is meant the repentance that occurs at the time of death. Otherwise, the door of repentance is open for everyone at all times. In the previous verse as well, the acceptance of repentance is affirmed. Moreover, in the Quran, Allah has repeatedly mentioned the importance and acceptance of repentance. (Wahuwa allathee yaqbalu alttawbata AAan AAibadihi.) "Ash-Shura: 25" Did they not know that Allah accepts the repentance of His servants? And in the hadiths as well, this subject has been stated very clearly, so by this verse is meant the repentance at the last breath, which is not accepted, as in another place in the Noble Quran (وَلَيْسَتِ التَّوْبَةُ لِلَّذِيْنَ يَعْمَلُوْنَ السَّـيِّاٰتِ ۚ حَتّٰى اِذَا حَضَرَ اَحَدَھُمُ الْمَوْتُ قَالَ اِنِّىْ تُبْتُ الْــٰٔنَ) 4:18 Their repentance is not accepted who continue to do evil deeds until, when death approaches one of them, he says, 'Now I repent.' In the hadith it is also stated: Inna Allaha yaqbalu tawbata al-abdi ma lam yugharghir. Musnad Ahmad, Tirmidhi. Referenced in Fayd al-Qadir Sharh al-Jami' al-Saghir. Allah accepts the repentance of the servant as long as the death rattle has not reached him, meaning the repentance at the time of agony of death is not accepted.
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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Conditions for the Acceptance of Repentance:
One situation is, for example, that the Jews believed in Prophet Musa (Moses) ؑ. Then, by denying Prophet Isa (Jesus) ؑ, they adopted an attitude of disbelief. After that, they also denied the Messenger of Allah ﷺ, which further increased their disbelief. For such obstinate people, repentance will never be accepted. The second situation is that a person believed, then after that became an apostate. Then, not only did he stop there, but he intensified his activities in enmity against Islam; for such a person, too, repentance will not be accepted. The third situation is that after becoming an apostate, he remained firm on disbelief, and when the time of death approached, he thought of repenting. Even at that time, repentance will not be accepted. However, for those who, during their lives, were active in enmity against Islam and were engaged in spreading heresy and false beliefs among people through speech and writing, the acceptance of their repentance has been stated by Allah Almighty in Surah Al-Baqarah, verse number 160, in these words:
﴿ اِلآَ الَّذِيْنَ تَابُوْا وَاَصْلَحُوْا وَبَيَّنُوْا﴾
That is, for the acceptance of their repentance, three conditions are necessary:
(1) They must repent sincerely.
(2) They must correct their actions and reform themselves, and whatever heresy or false beliefs they have spread among people, they must openly refute them. If they spread misguidance through speech, then in a similar public gathering, they must express their disavowal of such beliefs and admit their mistake. And if they were guilty of spreading misguidance in written form, then they must make amends in writing and admit their mistake. If they do so, then the repentance of such people can also be accepted.
