Tafsir of Al-A'raf 7:161

(And when it was said to them): The grammatical object [of an implied verb] is "remember." The verb is constructed in the passive voice here, in accordance with the traditions of Divine Majesty, signaling that the Doer is too exalted to require explicit mention. That is: Remember for them the time of Our saying to their ancestors: (Dwell in this town)—the one near you, which is Jerusalem (Bayt al-Maqdis) or Ariha. The accusative case is based on it being a direct object, similar to "I inhabited the house," or based on it being an adverbial of place, by way of extension. Using the term "dwelling" (sukna) here serves to indicate that what was commanded in [Surah] al-Baqarah was "entering" with the intention of residing; that is: "Take up residence in this town, and eat from it"—meaning its food and fruits, or from it itself, on the basis that 'min' signifies partitivity or beginning—(wherever you wish), meaning from any of its parts, without anyone contesting you.

The conjunction "wa" (and) is used here, whereas "fa" (then/so) was used in al-Baqarah, because there it was said "Enter," so it was appropriate to mention sequence; whereas here it is "Dwell," and dwelling is a continuous state, with eating occurring alongside it, not after it. It has been said that when a consequence branches from a cause, they both coexist in existence, so it is valid to use both "wa" and "fa"—though the objection to this is that it only proves the validity of both expressions, while the question is not about that.

"Raghadan" (abundantly) was mentioned there because eating upon first entry is most pleasurable, whereas after dwelling and becoming accustomed to it, it is not so. Another view is that "Dwell" sufficed to imply "abundantly," because continuous eating without competition can only be abundant and ample. The author of al-Lubab holds to the first view. Against both opinions, it is argued that "abundantly" (raghadan) was mentioned along with the command to dwell in the story of Adam (peace be upon him). Perhaps the matter in that is simple.

(And say: "Hittah" [Relieve us of our sins], and enter the gate prostrating): The discussion regarding this has already passed in al-Baqarah, except that what is there is the reverse of what is here regarding the order of precedence. There is no harm in this, because what is commanded is the combining of the two matters without regard to the order between them. Al-Qutb said: The benefit of the variation is to alert [the reader] to the excellence of placing each of the two mentioned things before the other; for since the intent of both is to glorify Allah Almighty and demonstrate humility and submission, the situation does not differ by [the order of] precedence or postponement.

(We will forgive you your sins): This is in the jussive mood as a response to the imperative. Nafi’, Ibn Amir, and Ya’qub read it as tughfar (passive voice) with a ta, and khatiyatukum (your sins) in the nominative case as a plural—except for Ibn Amir, who kept it singular. Abu Amr read khatayakum (your sins), as in Surah al-Baqarah. Al-Qutb clarified the benefit of the difference between what is there and what is here in the famous reading as being an indication that these sins, whether few or many, are forgiven after performing what was commanded.

The omission of the "wa" (and) here in His saying, Exalted is He: (We will increase those who do good), is an indication that this increase is pure grace, not in exchange for what they were commanded to do, as has been said. The meaning is that for their compliance, Allah Almighty recompensed them with forgiveness and increased them beyond it; that increase is pure bounty from Him, Exalted is He. Thus, it may be included in the recompense as it follows from their deed, or it may be excluded from it because it is an increase beyond what they earned. For this reason, it is coupled with the "sin" (s), which indicates that it is a promise and a bestowal. The object of "nazeedu" (We will increase) is omitted; that is: [We will increase them] in reward, and [increase] those who do good in His saying—Exalted is His affair—(We will increase those who do good).