Transliteration:( Wallazeena aamanoo wa 'amilus saalihaati wa aamanoo bimaa nuzzila 'alaa Muhammadinw-wa huwal haqqu mir Rabbihim kaffara 'anhum saiyiaatihim wa aslaha baalahum )
3. Allah Almighty has called the Holy Prophet صلى الله عليه وآله وسلم by his personal name at four places in the Holy QURAN i.e. by Muhammad.
Everywhere else he has been called by his attributes. From these four places this is one. It is essential for the believers to take the name of the Holy Prophet at the time of accepting the faith. Just remembering him by his attributes is not sufficient.
Therefore it is obligatory to recite Muhammadur Rasulullah in Kalimah Tayyibah. Also, because a person may have said that the Holy QUR'AAN was not revealed on the Holy Prophet But on but another Prophet.
To obviate this possibility. Allah Almighty used his personal name in this Verse to say, "sent down upon Muhammad (S47: V2) In the second place is used: Rasulullah "Muhammad the Messenger of Allah (S48:V29). In the third place is used: "And Muhammad is only a Messenger" (S3: V144) and in the fourth place: "Muhammad is not the father of any of your men, yes, he is the Messenger of Allah" (S33:V40).
4. From this we learn that in order to accept faith it is important to accept all those things which the Holy Prophet صلى الله عليه وآله وسلم had brought from Allah Almighty.
If these are rejected, that person will become an infidel as is indicated by the general use of "that" whether they had reached us through the Holy, QURAN or through Hadith Shareef.
For this reason the word QURAN has not been used here, instead "that which was sent down" is used. If any one rejects the number of the five daily Prayers, he is an infidel, although the number has not been mentioned in the Holy QURAN.
5. It should be remembered that here the diversion of the first belief from the second is just like that of the other angels. over Hazrat Jibraeel (On whom he peace), which is merely on the basis of the greatness of status This is because declaring faith in the Holy Prophe is true faith. By rejecting the Holy Prophet ,tlauheed.etc. are all meaningless, and a sure path to Hell.
6 From this we learn that after accepting faith all the sins of the period of infidelity is forgiven, but not the good deeds, they remain intact.
It should be remembered that evils Signity sins. Rights of man are another matter.Thus, after accepting faith, debts, etc of the period of infidelity will not be forgiven. A convert to Islam is under obligation to fulfill human rights he has infringed during his period of infidelity
The tafsir of Surah Muhammad verse 2 by Ibn Kathir is unavailable here.
Please refer to Surah Muhammad ayat 1 which provides the complete commentary from verse 1 through 3.
4. Although after saying alladhina amanu (those who believed) there was no need to say wa amanu bima nuzzila ala Muhammad-in (and accepted that which has been sent down to Muhammad), for belief by itself implies believing in the Prophet Muhammad (peace be upon him) and in the teachings sent down to him, yet making a separate mention of it is particularly meant to assert this. After the appointment of Muhammad (peace be upon him) to Prophethood, a person’s belief in Allah and the Hereafter and the former Messengers and the Books cannot be beneficial until he also believes in him and the teachings brought by him. This explanation was necessary because after the emigration, the Muslims had also to deal with those people, who recognized and accepted all the requirements of the faith but refused to acknowledge and accept the Prophethood of the Prophet Muhammad (peace be upon him).
5. This has two meanings:
(1) That Allah wiped off from their record all those sins which they had happened to commit in the pre-Islamic days of ignorance. Now, they will not at all be held accountable for them.
(2) That Allah removed from them the evils of creed, thought, morals and action in which they were involved. Now their minds were changed, their creed and ideas were changed. Now there was faith in their hearts instead of ignorance, and righteous acts instead of the immoral evil.
6. This also has two meanings:
(1) That Allah changed their previous condition and put them on the right path and improved and bettered their lives for them.
(2) That Allah has taken them out of the condition of weakness and helplessness and oppression in which they were placed till then. Now He has created for them such conditions in which instead of being persecuted they will defend themselves against the oppressors. Instead of living as subjects, they will now live and order their lives as free people, and will have the upper hand instead of being subdued and suppressed.
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