Tafsir of Ta-Ha 20:82

"And indeed, I am the Perpetual Forgiver" (meaning, One who forgives frequently) "of whoever repents" (from polytheism, according to what is narrated from Ibn Abbas. It is also said: from polytheism and from the sins among which is tyranny regarding what has been provided).

"And believes" (in what must be believed in. Ibn Abbas—may Allah be pleased with both of them—limited himself in what is narrated from him to mentioning belief in Allah, the Exalted. Perhaps this is a case of mentioning the noblest, otherwise, it is more beneficial to intend the general meaning while including the mention of repentance from polytheism).

"And does righteousness" (meaning, a deed that is upright according to the Law, which, according to the outward appearance, includes both the obligatory and the recommended. From Ibn Abbas—may Allah be pleased with both of them—is the interpretation of this as the performance of obligatory duties).

"Then remains guided" (meaning, adheres to guidance and remains steadfast upon it until death; this is narrated from 'the Scholar' [Ibn Abbas]).

Guidance may be interpreted as faith. The Exalted has explicitly praised those who are steadfast upon this in His saying: “Indeed, those who have said, ‘Our Lord is Allah’ and then remained steadfast, the angels will descend upon them, [saying], ‘Do not fear and do not grieve.’”

Al-Zamakhshari said: "Guidance is steadfastness and perseverance upon the aforementioned guidance, which is repentance, faith, and righteous deeds." Regardless, the word "then" (thumma) is either for sequence in time, considering the end because of its distance from the beginning of the end, or to indicate the distance between the two ranks, for persistence is higher and greater than the initiation. As it is said: "For everyone, there is a path to the heights of nobility and steadfastness, but few are the men of steadfastness."

It is said: The meaning is "then acted according to the Sunnah." Sa'id ibn Mansur narrated from 'the Scholar' that the meaning of "remains guided" is that he knew his deed has a reward for which he will be compensated. Other things have been narrated from him. It is also said: The meaning is that he purified his heart from blameworthy character traits, such as vanity, envy, arrogance, and others.

Ibn Atiyyah said: What is strong regarding the meaning of "then remains guided" is that he preserved his beliefs from opposing the truth in any matter, for guidance in this sense is other than faith and other than righteous deeds. This—as you know—returns to our statement: "Then remained steadfast upon faith in what must be believed in, in the correct manner."

The Imamiya narrated through several chains from Abu Ja'far al-Baqir—may Allah be pleased with him—that he said: "Then remains guided to our guardianship, we, the People of the House (Ahl al-Bayt). For by Allah, if a man were to worship Allah, the Exalted, for his entire life between the Rukn and the Maqam, then died without coming with our guardianship, Allah, the Exalted, would cast him into the Fire on his face."

You know that their guardianship and love—may Allah be pleased with them—is something that we have no dispute regarding its obligation. However, interpreting "guidance" in the verse as that—given that it is a narration of what Allah, the Exalted, addressed to Israel in the time of Moses (peace be upon him)—requires saying that He, the Almighty, informed the Children of Israel about the People of the House and made their guardianship obligatory upon them at that time, and this is not established in authentic reports.

Indeed, the Imamiya narrated from a report by Jarud ibn al-Mundhir al-'Abdi that the Prophet (may Allah bless him and grant him peace) said to him: "O Jarud, on the night I was taken to the heavens, Allah, the Almighty, revealed to me: 'Ask those of Our messengers whom We sent before you, upon what were they sent?' I said: 'Upon what were they sent?' He said: 'Upon your prophethood and the guardianship of Ali ibn Abi Talib and the Imams from you both.' Then Allah, the Exalted, introduced them to me by their names." Then he (may Allah bless him and grant him peace) mentioned their names, one after another, up to the Mahdi. This is a long report from which falsehood radiates. They have reports on this subject, all of which are of this type, so there is no benefit in mentioning them except for lengthiness.

The verse indicates the realization of forgiveness for whoever is characterized by the sum of the aforementioned qualities. The most that can be understood from it, according to those who uphold the concept of "the implied meaning" (mafhum), is the lack of realization of it for those who are not characterized by the whole. The "lack of realization" is more general than the "realization of the lack." Therefore, the verse is far from being proof for the Mu'tazili regarding the realization of the lack of forgiveness for a committer of a major sin if he dies without repentance—so understand.

Those who said that repentance is mandatory for disbelief first, then the attainment of faith second, argued with it, because He placed repentance before faith in it. Those who said that righteous deeds do not enter into faith also argued with it, due to the conjunction (wa) which necessitates distinctiveness.