سُوْرَةُ الْقَصَصِ
Surah Al-Qasas (28) — Ayah 67
فَأَمَّا مَن تَابَ وَءَامَنَ وَعَمِلَ صَـٰلِحًا فَعَسَىٰٓ أَن يَكُونَ مِنَ ٱلْمُفْلِحِينَ ﴿67﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
But as for him who repented (from polytheism and sins), believed (in the Oneness of Allâh, and in His Messenger Muhammad صلى الله عليه وسلم), and did righteous deeds (in the life of this world), then he will be among those who are successful.
Word by Word — Arabic, Transliteration & Meaning
فَأَمَّا
fa-ammā
But as for
مَن
man
(him) who
تَابَ
tāba
repented
وَءَامَنَ
waāmana
and believed
وَعَمِلَ
waʿamila
and did
صَـٰلِحًۭا
ṣāliḥan
righteousness
فَعَسَىٰٓ
faʿasā
then perhaps
أَن
an
[that]
يَكُونَ
yakūna
he will be
مِنَ
mina
of
ٱلْمُفْلِحِينَ
l-muf'liḥīna
the successful ones
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 67) ➊ { فَاَمَّا مَنْ تَابَ وَ اٰمَنَ …:} In the Noble Qur’an, the mention of disbelievers and believers, and of punishment and reward, continues side by side. Here, after mentioning those who die in disbelief, it is stated about those who repent, believe, and do righteous deeds that it is hoped these people will be among the successful.
➋ Here, there is a well-known question that for those who repent, believe, and do righteous deeds, the promise of success is present, as after mentioning a few qualities of the believers at the beginning of Surah Al-Baqarah, it is stated: «{ اُولٰٓىِٕكَ عَلٰى هُدًى مِّنْ رَّبِّهِمْ وَ اُولٰٓىِٕكَ هُمُ الْمُفْلِحُوْنَ }» [البقرۃ : ۵ ] “These are on true guidance from their Lord, and these are the ones who are truly successful.” Then what is the meaning of {’’ فَعَسٰۤى ‘‘} (so it is hoped) instead of certainty? There are two answers to this: one is that this is a royal style of expression. When ordinary kings give hope for something, they fulfill it, so how can it be that the King of kings, the Sovereign of all sovereigns, gives hope and does not fulfill it? This is contrary to His majesty. The second answer is that this {’’ فَعَسٰۤى ‘‘} (so it is hoped) is in consideration of the person who repents, believes, and does righteous deeds, that he should have this hope, because certainty would only be when he receives the certificate of acceptance.
➋ Here, there is a well-known question that for those who repent, believe, and do righteous deeds, the promise of success is present, as after mentioning a few qualities of the believers at the beginning of Surah Al-Baqarah, it is stated: «{ اُولٰٓىِٕكَ عَلٰى هُدًى مِّنْ رَّبِّهِمْ وَ اُولٰٓىِٕكَ هُمُ الْمُفْلِحُوْنَ }» [البقرۃ : ۵ ] “These are on true guidance from their Lord, and these are the ones who are truly successful.” Then what is the meaning of {’’ فَعَسٰۤى ‘‘} (so it is hoped) instead of certainty? There are two answers to this: one is that this is a royal style of expression. When ordinary kings give hope for something, they fulfill it, so how can it be that the King of kings, the Sovereign of all sovereigns, gives hope and does not fulfill it? This is contrary to His majesty. The second answer is that this {’’ فَعَسٰۤى ‘‘} (so it is hoped) is in consideration of the person who repents, believes, and does righteous deeds, that he should have this hope, because certainty would only be when he receives the certificate of acceptance.
