Al-Furqan: (68–71) And those who do not invoke...

Know that the Almighty and Exalted has mentioned that among the characteristics of the Servants of the Most Merciful (ʿIbād al-Raḥmān) is abstaining from polytheism (Shirk), murder, and adultery. Following this, He mentioned the ruling concerning those who commit these acts—namely, punishment—and then made an exception for the repentant among them. Herein lie several questions:

First Question:

Since the Almighty first purified the Servants of the Most Merciful from minor matters [in the preceding verses], how is it appropriate that He then purifies them from major sins like polytheism, murder, and adultery? Would it not have been better if the order were reversed?

Answer: The one described by the preceding characteristics might still adhere to polytheism as a matter of faith, commit infanticide out of religious conviction, or engage in adultery religiously. Therefore, the Almighty clarified that a person does not become one of the Servants of the Most Merciful by those qualities alone unless they also avoid these major sins.

Al-Hasan (may Allah have mercy on him) offered another perspective: The purpose is to highlight the difference between the conduct of Muslims and that of disbelievers. It is as if He is saying: "The Servants of the Most Merciful are those who do not invoke another god alongside Allah"—whereas you invoke others—"and they do not kill the soul which Allah has forbidden, except by right"—whereas you kill the female infant—"and they do not commit adultery"—whereas you commit adultery.

Second Question:

What is the meaning of His saying: {And they do not kill the soul which Allah has forbidden, except by right}? It is known that whoever is permissible to be killed does not fall under the category of a forbidden soul; so how is this exception valid?

Answer: The prerequisite for the sanctity of life (the prohibition of killing) is perpetually established. The permissibility of killing is only established by a counteracting factor (the 'right'). Thus, His saying {which Allah has forbidden} points to the original prerequisite, and {except by right} points to the counteracting factor.

Third Question:

For what reasons is killing permissible?

Answer: Permissibility is established by apostasy (Riddah), adultery after being married (Iḥṣān), and retribution (Qawad) for murder, according to the Hadith. Some also say it is permissible by waging war (Muḥārabah) and by testimony, even if the testimony does not reflect the actual reality.

Fourth Question:

Some interpret His saying {And they do not kill the soul which Allah has forbidden, except by right} as referring only to apostasy. Is this correct?

Answer: The term "killing" is general and encompasses all categories. Ibn Masʿūd narrated: "I asked, 'O Messenger of Allah, which sin is the greatest?' He said, 'That you set up a rival for Allah when He created you.' I asked, 'Then which?' He said, 'That you kill your child for fear that they might eat with you.' I asked, 'Then which?' He said, 'That you commit adultery with your neighbor's wife.'" Then Allah revealed this verse in confirmation of that.

Fifth Question:

What are the Athām (sins/punishments)?

Answer: There are several views:

1. Al-Athām are the recompense for sins, analogous to Wabāl (doom) and Nukāl (punishment).
2. This is the view of Abū Muslim: Al-Athām and al-Ithm (sin) are the same. What is meant here is the recompense for sins, so the name of the thing is used for its consequence.
3. Al-Hasan said: Athām is one of the names of Hell. Mujāhid said: Athāman is a valley in Hell. Ibn Masʿūd recited it as Athāman (meaning severe), saying, "A day of Dhū Athām" refers to a difficult day.

Regarding His saying: {His punishment will be doubled on the Day of Resurrection, and he will abide therein in disgrace}

There are several issues concerning this:

{His punishment will be doubled} (Yuḍāʿafu) is an apposition (Badal) to {he will meet} (Yalqā) because both convey a similar meaning. It has been recited as (Yuḍʿafu). It has also been recited with the first-person plural verb {We will double for him the punishment} (Naḍʿafu lahu al-ʿadhāb), with the object al-ʿadhāb in the accusative case. It has also been recited with the nominative case (Yuḍāʿafu) as a new sentence (Istināf) or as a circumstantial clause (Ḥāl). Similarly for {and he will abide} (wa yakhlad). It has also been recited in the passive voice {and he will be made to abide} (wa yukhlad) in both the shortened and lengthened forms of the verb Ikhlād and Takhled. It has also been recited with the feminine singular verb {and she will abide} (wa takhludu) as a shift in address (Iltifāt).

The reason for the doubling of the punishment is that if a polytheist commits sins alongside polytheism, he is punished for both the polytheism and the sins. Thus, the penalty is doubled because the subject of punishment is doubled. This indicates that disbelievers are addressed regarding the branches of religious law (Furūʿ al-Sharāʾiʿ).

Al-Qāḍī said that Allah clarified that the doubling and increase share the same characteristic of permanence as the original punishment. His saying {and he will abide therein} means he will abide in that doubled punishment. Since this doubling resulted from the punishment for sins, it necessitates that the punishment for these sins must be perpetual even for the disbeliever. If this is the case, it must also be the case for the believer, because his status regarding what he deserves does not change whether he commits an act alone or with others.

The response: Why should it not be possible that committing an act alongside another has an effect that increases its ugliness? Do you not see that two things might each be good in themselves, yet combining them is ugly? Or each might be ugly, and combining them is even uglier? The same applies here.

His saying {and he will abide therein in disgrace} points to the established principle that reward is pure benefit accompanied by honor, just as punishment is pure harm accompanied by humiliation and disgrace.

Regarding His saying: {Except for one who repents, believes, and does righteous work; for those, Allah will change their evil deeds into good deeds. And Allah is ever Forgiving and Merciful}

There are several issues here:

The verse indicates that repentance is accepted. The exception itself does not prove this, because the verse established that his punishment will be doubled. For this exception to be valid, it is sufficient that the repentant person's punishment is not doubled. What truly indicates acceptance is His saying: {for those, Allah will change their evil deeds into good deeds}.

It is narrated from Ibn ʿAbbās that he said the repentance of a murderer is not accepted, claiming this verse is abrogated by His saying: {And whoever kills a believer intentionally...} (An-Nisāʾ: 93). They claimed that the severe ruling was revealed a short time after the lenient one, and according to Al-Ḍaḥḥāk and Muqātil, after eight years. We have already discussed this in Sūrat An-Nisāʾ.

If it is argued that righteous work includes repentance and faith, making their prior mention redundant, we reply: They were mentioned separately due to their high status. Since all other deeds are necessary alongside them, it is appropriate that righteous work is mentioned immediately after them.

They differed regarding the meaning of {for those, Allah will change their evil deeds into good deeds}:

1. The view of Ibn ʿAbbās, Al-Hasan, Mujāhid, and Qatādah: The exchange happens in this world. Allah will change their ugly deeds committed during polytheism into beautiful deeds in Islam. He will replace polytheism with faith, the killing of believers with the killing of polytheists, and adultery with chastity and marital fidelity. It is as if Allah is giving them glad tidings that He will grant them success in performing these righteous deeds, through which they will earn reward.
2. The view of Al-Zajjāj: The evil deed itself does not become a good deed. Rather, the interpretation is that the evil deed is erased by repentance, and a good deed is written alongside the repentance. For the disbeliever, Allah nullifies his deeds and confirms the evil deeds against him.
3. A group said: Allah erases the evil deed from the servant and establishes a good deed in its place by virtue of this verse. This is the view of Saʿīd ibn al-Musayyab and Makḥūl. They cite the narration from Abū Hurayrah (may Allah be pleased with him) from the Prophet (peace be upon him) who said: "Indeed, some people will wish on the Day of Resurrection that they had done more evil deeds." It was asked, "Who are they, O Messenger of Allah?" He replied, "Those whom Allah changes their evil deeds into good deeds." This implies the exchange happens in the Hereafter.
4. The view of Al-Qaffāl and Al-Qāḍī: Allah changes the punishment into reward. By mentioning both, they meant what is deserved for them. If interpreted this way, the attribution to Allah is literal, as rewarding can only come from Allah.

Regarding His saying: {And whoever repents and does righteous work, then indeed he turns to Allah a [true] turning}

There are two questions concerning this:

What is the benefit of this repetition?

Answer: In two ways:

1. This is not a repetition, because when the first statement concerned those specific characteristics [of the major sinners], Allah clarified that all sins are equal in the validity of repentance from them.
2. The first repentance is turning away from polytheism and sins, while the second repentance is turning toward Allah for recompense and reward, like His saying: {In Him I have put my trust, and to Him is my return} (Ar-Raʿd: 30), meaning my destination.

Is repentance ever directed to anyone other than Allah? So what is the benefit of saying: {then indeed he turns to Allah a [true] turning}?

Answer: In several ways:

1. As mentioned before, the first turning is turning away from sin, and the second is turning toward the judgment and reward of Allah.
2. It means that whoever repents to Allah has performed a repentance pleasing to Allah, expiating sins, and achieving great reward.
3. His saying {And whoever repents} refers to the past. Since He mentioned that whoever performed this sincere repentance in the past, He has promised that He will grant him success in repenting in the future. This is one of the greatest tidings.

The Seventh Characteristic

{And those who do not bear witness to falsehood, and when they pass by idle talk, they pass by with dignity} (Al-Furqān: 72).