سُوْرَةُ الْفُرْقَانِ
Surah Al-Furqaan (25) — Ayah 71
وَمَن تَابَ وَعَمِلَ صَـٰلِحًا فَإِنَّهُۥ يَتُوبُ إِلَى ٱللَّهِ مَتَابًا ﴿71﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And whosoever repents and does righteous good deeds; then verily, he repents towards Allâh with true repentance.
Word by Word — Arabic, Transliteration & Meaning
وَمَن
waman
And whoever
تَابَ
tāba
repents
وَعَمِلَ
waʿamila
and does
صَـٰلِحًۭا
ṣāliḥan
righteous (deeds)
فَإِنَّهُۥ
fa-innahu
then indeed, he
يَتُوبُ
yatūbu
turns
إِلَى
ilā
to
ٱللَّهِ
l-lahi
Allah
مَتَابًۭا
matāban
(with) repentance
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 71) {وَ مَنْ تَابَ وَ عَمِلَ صَالِحًا فَاِنَّهٗ يَتُوْبُ …:} Here, one question is: what is the wisdom in mentioning repentance again after it was already mentioned in the previous verse? And another is: the statement, "whoever repents, then he repents..." is just like someone saying {’’مَنْ قَامَ فَإِنَّهُ يَقُوْمُ‘‘} meaning, "whoever stands, then he stands," so what benefit is gained from this? The answer has been given in several ways. One is that this encourages repentance: that whoever repents and does righteous deeds should know that he is not turning back to some ordinary being, but rather he is turning back to Allah Almighty, who greatly loves the servant's repentance, and his repentance is not ordinary but is of great status and is true repentance.
Secondly, although righteous deeds were also mentioned in the previous verse, due to their importance, Allah Almighty repeated it and said that mere verbal repentance is not accepted by Allah; action in accordance with it is also necessary. Thus, whoever repents and does righteous deeds, he is making a true and genuine repentance to Allah, and whoever, despite having the ability, does not act, his claim of repentance is not accepted, and his repentance is neither true nor genuine, but rather false and useless. Thirdly, in the previous verse, repentance from sins committed during the time of disbelief was mentioned; in this verse, repentance from sins committed after becoming Muslim is mentioned, that even after becoming Muslim, if someone repents from any sin, his repentance will also be true and accepted. Ibn Abbas (may Allah be pleased with them both) was of the opinion that the repentance of a Muslim murderer is not accepted, but from this verse, the acceptance of his repentance is also proven. For details, see the commentary of Surah An-Nisa, verse (93): «{ وَ مَنْ يَّقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا }».
Secondly, although righteous deeds were also mentioned in the previous verse, due to their importance, Allah Almighty repeated it and said that mere verbal repentance is not accepted by Allah; action in accordance with it is also necessary. Thus, whoever repents and does righteous deeds, he is making a true and genuine repentance to Allah, and whoever, despite having the ability, does not act, his claim of repentance is not accepted, and his repentance is neither true nor genuine, but rather false and useless. Thirdly, in the previous verse, repentance from sins committed during the time of disbelief was mentioned; in this verse, repentance from sins committed after becoming Muslim is mentioned, that even after becoming Muslim, if someone repents from any sin, his repentance will also be true and accepted. Ibn Abbas (may Allah be pleased with them both) was of the opinion that the repentance of a Muslim murderer is not accepted, but from this verse, the acceptance of his repentance is also proven. For details, see the commentary of Surah An-Nisa, verse (93): «{ وَ مَنْ يَّقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا }».
