سُوْرَةُ اٰلِ عِمْرٰنَ
Surah Aal-i-Imraan (3) — Ayah 90
إِنَّ ٱلَّذِينَ كَفَرُوا۟ بَعْدَ إِيمَـٰنِهِمْ ثُمَّ ٱزْدَادُوا۟ كُفْرًا لَّن تُقْبَلَ تَوْبَتُهُمْ وَأُو۟لَـٰٓئِكَ هُمُ ٱلضَّآلُّونَ ﴿90﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Verily, those who disbelieved after their Belief and then went on increasing in their disbelief (i.e. disbelief in the Qur’ân and in Prophet Muhammad صلى الله عليه وسلم) - never will their repentance be accepted [because they repent only by their tongues and not from their hearts]. And they are those who are astray.
Word by Word — Arabic, Transliteration & Meaning
إِنَّ
inna
Indeed
ٱلَّذِينَ
alladhīna
those who
كَفَرُوا۟
kafarū
disbelieved
بَعْدَ
baʿda
after
إِيمَـٰنِهِمْ
īmānihim
their belief
ثُمَّ
thumma
then
ٱزْدَادُوا۟
iz'dādū
they increased
كُفْرًۭا
kuf'ran
(in) disbelief
لَّن
lan
never
تُقْبَلَ
tuq'bala
will be accepted
تَوْبَتُهُمْ
tawbatuhum
their repentance
وَأُو۟لَـٰٓئِكَ
wa-ulāika
and those
هُمُ
humu
they
ٱلضَّآلُّونَ
l-ḍālūna
(are) those who have gone astray
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. 1. In this verse, the punishment is being described for those who, after becoming apostates, are deprived of the ability to repent and die upon disbelief.
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.
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.
