Tafsir of Ash-Shu`ara' 26:82

The Prophet—peace be upon him—viewed with gravity that which might emanate from him as an act contrary to what is most fitting, to the extent that he named it a "sin." It has been said: He meant by it his statement, "Indeed, I am ill," his statement, "Rather, this—the largest of them—did it," and his statement to Sarah, "She is my sister."

Evidence that he considered these as sins is found in the Hadith of Intercession, where he—peace be upon him—declines to intercede out of shyness before Allah—Exalted and Majestic is He—due to these matters having emanated from him. However, regarding this, even if it is correct to count them as sins from his perspective—based on the saying that "the good deeds of the righteous are the evil deeds of those drawn near [to Allah]"—it is not correct to intend them here. For these actions transpired after the dialogue currently taking place between him and his people.

As for the third instance, it is clear that it occurred after his migration—peace be upon him—to the Levant. As for the first two, they occurred surrounding the breaking of the idols, and it is evident that the dialogue between him and his people occurred at the very beginning of his mission. This is more appropriate than the claim that they were "allusions" (ma’areed); for if they were in the form of falsehood, they would prevent him from interceding, and because they are not falsehoods in reality, they do not require seeking forgiveness. Thus, it is not correct to intend them here, because his refusal to intercede was solely due to his regarding them as sins; and whenever they are regarded as sins, they require seeking forgiveness.

It is also said: He meant by it what may have emanated from him upon seeing the star, the moon, and the sun, when he said, "This is my Lord," and that took place before this dialogue, as is not hidden. It has already been established that this is not a sin in any way.

It is also said: He meant by it the minor sins that might occur from him, which is close to what has preceded.

It is also said: He meant by it the sin of those who believe in him—peace be upon him—just as it has been said similarly regarding the Almighty’s saying: "That Allah may forgive for you what preceded of your sin and what will follow," which is as you see [i.e., unsupported].

The "hope" (al-tama’) is taken in its literal sense. He did not express certainty—peace be upon him—because he knew there is no obligation upon Allah—Exalted and Majestic is He. From al-Hasan, it is narrated that the meaning here is certainty, but that is not strong.

The two adverbial phrases (li-li-yaghfira and yawm al-din) are connected to "forgive." Mentioning the first [the letter lam of purpose or the object] serves to indicate that the benefit of His forgiveness—Exalted is He—returns to him—peace be upon him. Attributing the forgiveness to the "Day of Recompense"—even though sin is forgiven in this world—is because the effect of the sin becomes manifest on that Day, and because it contains a terrorization regarding that Day, and an indication that retribution occurs therein if it is not forgiven.

In this sentence, there is a degree of gentleness toward his father and his people in calling them to faith. Al-Hasan read it as khatayaya (my sins) in the plural.