Al-Baqarah: (160) Except for those who repent...

Know that when the Almighty explained the severity of the warning for those who conceal what Allah has revealed, it was possible to assume that the threat applies to them in all circumstances. Thus, the Almighty clarified that if they repent, their ruling changes, and they enter the category of those who are warned.

We have already mentioned that repentance (Tawbah) signifies regret over committing an ugly act for no other purpose than that act itself. For instance, if someone refrains from returning a trust (Wadi'ah) and then regrets it because people criticized him, or because a judge rejected his testimony, he is not considered repentant. Similarly, if he resolves to return every trust and fulfill every obligation so that his testimony might be accepted or he might be praised, he is not repentant. This is the meaning of sincerity in repentance.

Then, the Almighty explained that after repentance, it is necessary for him to rectify what he has corrupted. For example, if he corrupted someone else's religion by introducing a doubt to them, it is incumbent upon him to remove that doubt.

Thirdly, He explained that after that, he must perform the opposite of concealment, which is clarification. This is what is meant by His saying: {and make clear} (Wa bayyinū).

This verse indicates that repentance is not achieved except by abandoning everything that is improper and by doing everything that is proper.

The Mu'tazilah say: The verse indicates that repentance from some sins while persisting in others is invalid, because His saying {and set right} (Wa aṣliḥū) is general concerning all matters.

The response to this is that the absolute wording is satisfied by the occurrence of a single instance of its individuals.

Our companions (Aṣḥābuna) say: The verse indicates that accepting repentance is not rationally obligatory, because the Almighty mentioned this in the context of praising and commending Himself. If it were obligatory, such praise would not be appropriate.

The meaning of {I turn to them} (Atūbu 'alayhim) is: I accept their repentance. Accepting repentance entails removing the punishment for what they have repented from.

If it is argued: Why do you not say that the meaning of {then those I will turn to them} (Fa-ūlā'ika atūbu 'alayhim) is accepting repentance in the sense of recompense and reward, as you say regarding the acceptance of obedience?

We reply: The acceptance of obedience only results in deserving reward, because obedience does not merit anything other than that, which is the goal of performing it. Repentance is not like that, because it is established for the removal of punishment, which is the goal of performing it, even though it is necessary that they deserve reward if they were not mistaken.

The meaning of His saying {And I am the Acceptor of Repentance} (Wa anā at-Tawwāb) is: The Acceptor of the repentance of every one who repents. This is an exaggeration in this matter. The meaning of {the Merciful} (ar-Raḥīm) immediately following it is a reminder that it is out of His mercy for His accountable servants that He accepts their repentance after their great negligence.

7 < { Indeed, those who disbelieve and die while they are disbelievers - upon them will be the curse of Allah, the angels, and all of mankind. * Abiding therein; the punishment will not be lightened for them, nor will they be reprieved. } > 7

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