| Al 'Imran: (135 - 136) And those who, when they have committed...

Connection of the Verses

The connection (Nathm) of these verses to the preceding ones is twofold:

1. Classification of the Pious (Muttaqin): Since Allah described Paradise as prepared for the pious, He then clarified that the pious are of two types:
   • Those who engage in obedience and worship (described previously by spending in ease and hardship, restraining anger, and pardoning people).
   • Those who commit sins but then repent. This is what is meant by {And those who, when they have committed an indecency...}. Allah clarifies that this second group is also considered pious because when a sinner repents, their state becomes like one who never sinned regarding their worthiness of status and honor with Allah.

2. Two Types of Benevolence (Ihsan): The first verse encouraged benevolence towards others, while this verse encourages benevolence towards the self. When a sinful person repents, that repentance is an act of benevolence towards their own soul.

Issues Discussed in the Verse

• Narration of Ibn Abbas: This verse was revealed concerning two men, one from the Ansar and one from the Thaqif tribe, whom the Prophet (PBUH) had made brothers. They were inseparable. The Thaqifi went on a journey with the Prophet (PBUH) by lot, while the Ansari stayed behind to look after the Thaqifi's family. The Ansari then approached his own wife to kiss her, but she placed her hand on her face (rejecting him). The man regretted it deeply and went into the mountains to repent. When the Thaqifi returned and did not find the Ansari, the Prophet (PBUH) remained silent until this verse was revealed.
• Narration of Ibn Mas'ud: The believers said to the Prophet (PBUH), "The Children of Israel were more honored by Allah than us. When one of them sinned, the expiation for his sin would be written on the threshold of his house: 'Mutilate your nose,' or 'Do such and such.'" Allah then revealed this verse, indicating that this Ummah is more honored because their expiation for sin is simply seeking forgiveness.

There are several views on the difference between Fahisha and Dhulm al-Nafs:

1. Al-Kashshaf's View: Fahisha is an act that is complete in its ugliness, whereas Dhulm al-Nafs is any sin for which a person is held accountable.
2. Major vs. Minor Sins: Fahisha refers to the major sins (Kaba'ir), and Dhulm al-Nafs refers to the minor sins (Sagha'ir). Minor sins require seeking forgiveness, evidenced by the Prophet (PBUH) being commanded to seek forgiveness (e.g., {And ask forgiveness for your sin} [Muhammad: 19]), which was not indicative of minor sins but rather the abandonment of the preferable action (Tark al-Afdal).
3. Specific Acts: Fahisha refers specifically to adultery (Zina), while Dhulm al-Nafs refers to kissing, touching, or gazing (lustful looks). This interpretation is based on the narration regarding the occasion of revelation, and because Allah explicitly called adultery a Fahisha in {And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality} (Al-Isra: 32).

There are two interpretations:

1. Remembering Divine Warning: It means they remembered Allah's threat, His punishment, or His Majesty, which necessitates fear and shame towards Him. This is a case of omitting the object (Hadhf al-Mudaf). The remembrance here is the opposite of forgetfulness. This is the view of Al-Dahhak, Muqatil, and Al-Waqidi. Al-Dahhak said they remembered the Great Reckoning before Allah, and Muqatil/Al-Waqidi said they reflected that Allah would question them. This is supported by the subsequent phrase, {then they seek forgiveness for their sins}, indicating that seeking forgiveness is a consequence (Athar) of this remembrance. The remembrance that necessitates seeking forgiveness must be the remembrance of Allah's punishment, prohibition, and warning. This is similar to {Indeed, those who fear Allah—when a whisper from Satan touches them, they remember [Allah], and thereupon they have insight} (Al-A'raf: 201).
2. Remembering Divine Praise: It means they remembered Allah with praise, glorification, and exaltation. When one intends to ask Allah for something, it is obligatory to precede the request with praise of Allah. Here, since the intent was seeking forgiveness for sins, they preceded it with praising Allah, and then engaged in seeking forgiveness for their sins.

This means performing repentance in the correct manner: regret for what has passed, coupled with the resolve to abandon it in the future. This is the reality of repentance (Tawbah). As for seeking forgiveness merely by the tongue, it has no effect in removing the sin. However, verbal seeking of forgiveness is necessary to remove suspicion and to show one's complete devotion to Allah. The phrase {for their sins} means because of their sins.

The purpose here is that the servant should seek forgiveness only from Him. This is because Allah is the One capable of punishing the servant in this world and the Hereafter; therefore, He is the only One capable of removing that punishment. Thus, it is not permissible to seek forgiveness except from Him.

The phrase {And who can forgive sins except Allah} is an inserted clause (Jumla Mu'tarida) between the conjunction and the conjoined phrase. The structure is: So they seek forgiveness for their sins, and they do not persist in what they have done.

There are two interpretations:

1. Awareness of Prohibition: It is a circumstantial clause (Hal) describing the state of persistence. The meaning is: they did not persist in what they did while they were aware that it was forbidden or prohibited. A person who does not know the prohibition might be excused, but one who knows its prohibition is never excused for committing it.
2. Intellect and Capacity: It refers to intellect, discernment, and the capacity to avoid indecencies, similar to the Prophet's saying: "(The pen is lifted from three people...)" (referring to those lacking these faculties).

{Those! Their recompense is forgiveness from their Lord and Gardens beneath which rivers flow}

This means two things are sought:

1. Security from Punishment: Indicated by {forgiveness from their Lord}.
2. Attainment of Reward: Indicated by {Gardens beneath which rivers flow, wherein they will abide eternally}.

Allah then clarifies that what they attain—forgiveness and the Gardens—is a reward (Ajr) for their deeds: {And excellent is the reward of the workers}. Al-Qadi (Al-Razi) notes that this refutes the view of those who claim that reward is merely a favor from Allah and not a recompense for their actions.

{Indeed, there have passed on before you customs; so travel throughout the earth and observe how was the end of those who denied.}

{This is a declaration to mankind and guidance and a lesson for those who fear Allah.}