سُوْرَةُ مُحَمَّدٍ
Surah Muhammad (47) — Ayah 2
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَءَامَنُوا۟ بِمَا نُزِّلَ عَلَىٰ مُحَمَّدٍ وَهُوَ ٱلْحَقُّ مِن رَّبِّهِمْ ۙ كَفَّرَ عَنْهُمْ سَيِّـَٔاتِهِمْ وَأَصْلَحَ بَالَهُمْ ﴿2﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
But those who believe and do righteous good deeds, and believe in that which is sent down to Muhammad (صلى الله عليه وسلم) - for it is the truth from their Lord - He will expiate from them their sins, and will make good their state.
Word by Word — Arabic, Transliteration & Meaning
وَٱلَّذِينَ
wa-alladhīna
And those who
ءَامَنُوا۟
āmanū
believe
وَعَمِلُوا۟
waʿamilū
and do
ٱلصَّـٰلِحَـٰتِ
l-ṣāliḥāti
righteous deeds
وَءَامَنُوا۟
waāmanū
and believe
بِمَا
bimā
in what
نُزِّلَ
nuzzila
is revealed
عَلَىٰ
ʿalā
to
مُحَمَّدٍۢ
muḥammadin
Muhammad
وَهُوَ
wahuwa
and it
ٱلْحَقُّ
l-ḥaqu
(is) the truth
مِن
min
from
رَّبِّهِمْ ۙ
rabbihim
their Lord
كَفَّرَ
kaffara
He will remove
عَنْهُمْ
ʿanhum
from them
سَيِّـَٔاتِهِمْ
sayyiātihim
their misdeeds
وَأَصْلَحَ
wa-aṣlaḥa
and improve
بَالَهُمْ
bālahum
their condition
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 2) ➊ Although righteous deeds are also included in {وَ الَّذِيْنَ اٰمَنُوْا وَ عَمِلُوا الصّٰلِحٰتِ … : ’’ اٰمَنُوْا ‘‘}, because deeds are a part of faith, yet to emphasize their importance, they have also been mentioned separately. See the commentary of Surah Al-Asr. Similarly, in {’’اٰمَنُوْا‘‘}, although faith in Muhammad (peace be upon him) and the revelation sent down to him is included along with other articles of faith, yet to highlight its honor, it has also been mentioned separately. Especially because there were some Jews in Madinah who believed in all the details of faith in the unseen and also performed righteous deeds, but despite acknowledging the Prophet Muhammad (peace be upon him) as a prophet, they refused to believe in him, saying that he is the prophet of the unlettered. Even now, many people say that whether one remains a Jew, Christian, or Muslim, if they believe in Allah and do good deeds, then all are fine. Allah Almighty has said that now only that faith will be valid which includes faith in our Prophet Muhammad (peace be upon him) and the pledge of obedience to him. Abu Hurairah (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) said: [ وَالَّذِيْ نَفْسُ مُحَمَّدٍ بِيَدِهِ! لَا يَسْمَعُ بِيْ أَحَدٌ مِنْ هٰذِهِ الْأُمَّةِ يَهُوْدِيٌّ وَلَا نَصْرَانِيٌّ ثُمَّ يَمُوْتُ وَلَمْ يُؤْمِنْ بِالَّذِيْ أُرْسِلْتُ بِهِ إِلَّا كَانَ مِنْ أَصْحَابِ النَّارِ ] [ مسلم، الإیمان، باب وجوب الإیمان برسالۃ نبینا محمد صلی اللہ علیہ وسلم : ۱۵۳ ] "By Him in Whose hand is the soul of Muhammad (peace be upon him)! There is none from this Ummah, whether Jew or Christian, who hears about me, then dies without believing in what I was sent with, except that he will be among the people of the Fire." See also Surah Saba (28).
➋ {وَ هُوَ الْحَقُّ مِنْ رَّبِّهِمْ: ’’ الْحَقُّ ‘‘} which is established in reality and exactly in accordance with the original of something. By bringing the definite article "al" on {’’ الْحَقُّ ‘‘}, exclusivity is created. {’’ وَ الَّذِيْنَ اٰمَنُوْا وَ عَمِلُوا الصّٰلِحٰتِ وَ اٰمَنُوْا بِمَا نُزِّلَ عَلٰى مُحَمَّدٍ ‘‘} is the subject and {’’ كَفَّرَ عَنْهُمْ سَيِّاٰتِهِمْ وَ اَصْلَحَ بَالَهُمْ ‘‘} is its predicate, and {’’ وَ هُوَ الْحَقُّ مِنْ رَّبِّهِمْ ‘‘} is an intervening clause brought to further emphasize faith in the revelation sent down to Muhammad (peace be upon him). That is, the revelation sent down to Muhammad (peace be upon him) is the complete truth which has come from the Lord Almighty.
➌ Due to faith and righteous deeds, Allah Almighty forgives all previous sins. Amr bin Al-As (may Allah be pleased with him) narrates: [ فَلَمَّا جَعَلَ اللّٰهُ الْإِسْلَامَ فِيْ قَلْبِيْ أَتَيْتُ النَّبِيَّ صَلَّی اللّٰهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ ابْسُطْ يَمِيْنَكَ فَلِأُبَايِعْكَ فَبَسَطَ يَمِيْنَهُ قَالَ فَقَبَضْتُ يَدِيْ، قَالَ مَا لَكَ يَا عَمْرُو!؟ قَالَ قُلْتُ أَرَدْتُ أَنْ أَشْتَرِطَ قَالَ تَشْتَرِطُ بِمَاذَا؟ قُلْتُ أَنْ يُغْفَرَ لِيْ قَالَ أَمَا عَلِمْتَ أَنَّ الْإِسْلَامَ يَهْدِمُ مَا كَانَ قَبْلَهُ ؟ وَ أَنَّ الْهِجْرَةَ تَهْدِمُ مَا كَانَ قَبْلَهَا ؟ وَ أَنَّ الْحَجَّ يَهْدِمُ مَا كَانَ قَبْلَهُ؟ ] [ مسلم، الإیمان، باب کون الإسلام یہدم ما قبلہ… : ۱۲۱ ] "When Allah put Islam in my heart, I came to the Prophet (peace be upon him) and said: 'Extend your right hand so that I may pledge allegiance to you.' The Prophet (peace be upon him) extended his right hand, but I withdrew my hand. The Prophet (peace be upon him) said: 'O Amr! What happened to you?' I said: 'I want to make a condition.' The Prophet (peace be upon him) said: 'What condition do you make?' I said: 'That I be forgiven.' The Prophet (peace be upon him) said: 'Do you not know that Islam wipes out whatever was before it, and migration wipes out whatever was before it, and Hajj wipes out whatever was before it.'"
➍ Al-Tabari said: {وَ اَصْلَحَ بَالَهُمْ:} is like a verbal noun, just as {’’ بَالٌ ‘‘} is, and no verb is made from it. The Arabs do not use its plural except out of poetic necessity, and if they do make a plural, they make {’’شَأْنٌ‘‘}. Shahab said: {’’بَالَاتٌ‘‘} is used in the sense of state and condition, and sometimes it is specific to a great matter, as the Messenger of Allah (peace be upon him) said: [ كُلُّ أَمْرٍ ذِيْ بَالٍ ] [ابن ماجہ: ۱۸۹۴] "Every matter of great importance." And sometimes it is used for an inner thought, and metaphorically, the heart is also called so. If this interpretation is taken here, then it is also a good interpretation. Safaqsi interpreted it as thought, because when the heart and thought are correct, then belief and action are all correct." (Tafsir Qasimi)
The meaning is that Allah Almighty nullifies and destroys the deeds of the disbelievers, whereas, on the contrary, He forgives the sins of those who have faith and do righteous deeds, corrects their condition, reforms their hearts and thoughts, and grants them the ability to embrace monotheism instead of polytheism, to follow the Sunnah instead of disobedience, and to perform righteous deeds instead of sins, to the extent that He even turns their past sins into good deeds. See Surah Al-Furqan (70).
➋ {وَ هُوَ الْحَقُّ مِنْ رَّبِّهِمْ: ’’ الْحَقُّ ‘‘} which is established in reality and exactly in accordance with the original of something. By bringing the definite article "al" on {’’ الْحَقُّ ‘‘}, exclusivity is created. {’’ وَ الَّذِيْنَ اٰمَنُوْا وَ عَمِلُوا الصّٰلِحٰتِ وَ اٰمَنُوْا بِمَا نُزِّلَ عَلٰى مُحَمَّدٍ ‘‘} is the subject and {’’ كَفَّرَ عَنْهُمْ سَيِّاٰتِهِمْ وَ اَصْلَحَ بَالَهُمْ ‘‘} is its predicate, and {’’ وَ هُوَ الْحَقُّ مِنْ رَّبِّهِمْ ‘‘} is an intervening clause brought to further emphasize faith in the revelation sent down to Muhammad (peace be upon him). That is, the revelation sent down to Muhammad (peace be upon him) is the complete truth which has come from the Lord Almighty.
➌ Due to faith and righteous deeds, Allah Almighty forgives all previous sins. Amr bin Al-As (may Allah be pleased with him) narrates: [ فَلَمَّا جَعَلَ اللّٰهُ الْإِسْلَامَ فِيْ قَلْبِيْ أَتَيْتُ النَّبِيَّ صَلَّی اللّٰهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ ابْسُطْ يَمِيْنَكَ فَلِأُبَايِعْكَ فَبَسَطَ يَمِيْنَهُ قَالَ فَقَبَضْتُ يَدِيْ، قَالَ مَا لَكَ يَا عَمْرُو!؟ قَالَ قُلْتُ أَرَدْتُ أَنْ أَشْتَرِطَ قَالَ تَشْتَرِطُ بِمَاذَا؟ قُلْتُ أَنْ يُغْفَرَ لِيْ قَالَ أَمَا عَلِمْتَ أَنَّ الْإِسْلَامَ يَهْدِمُ مَا كَانَ قَبْلَهُ ؟ وَ أَنَّ الْهِجْرَةَ تَهْدِمُ مَا كَانَ قَبْلَهَا ؟ وَ أَنَّ الْحَجَّ يَهْدِمُ مَا كَانَ قَبْلَهُ؟ ] [ مسلم، الإیمان، باب کون الإسلام یہدم ما قبلہ… : ۱۲۱ ] "When Allah put Islam in my heart, I came to the Prophet (peace be upon him) and said: 'Extend your right hand so that I may pledge allegiance to you.' The Prophet (peace be upon him) extended his right hand, but I withdrew my hand. The Prophet (peace be upon him) said: 'O Amr! What happened to you?' I said: 'I want to make a condition.' The Prophet (peace be upon him) said: 'What condition do you make?' I said: 'That I be forgiven.' The Prophet (peace be upon him) said: 'Do you not know that Islam wipes out whatever was before it, and migration wipes out whatever was before it, and Hajj wipes out whatever was before it.'"
➍ Al-Tabari said: {وَ اَصْلَحَ بَالَهُمْ:} is like a verbal noun, just as {’’ بَالٌ ‘‘} is, and no verb is made from it. The Arabs do not use its plural except out of poetic necessity, and if they do make a plural, they make {’’شَأْنٌ‘‘}. Shahab said: {’’بَالَاتٌ‘‘} is used in the sense of state and condition, and sometimes it is specific to a great matter, as the Messenger of Allah (peace be upon him) said: [ كُلُّ أَمْرٍ ذِيْ بَالٍ ] [ابن ماجہ: ۱۸۹۴] "Every matter of great importance." And sometimes it is used for an inner thought, and metaphorically, the heart is also called so. If this interpretation is taken here, then it is also a good interpretation. Safaqsi interpreted it as thought, because when the heart and thought are correct, then belief and action are all correct." (Tafsir Qasimi)
The meaning is that Allah Almighty nullifies and destroys the deeds of the disbelievers, whereas, on the contrary, He forgives the sins of those who have faith and do righteous deeds, corrects their condition, reforms their hearts and thoughts, and grants them the ability to embrace monotheism instead of polytheism, to follow the Sunnah instead of disobedience, and to perform righteous deeds instead of sins, to the extent that He even turns their past sins into good deeds. See Surah Al-Furqan (70).
