Tafsir of At-Tahreem 66:8

Surah At-Tahrim (The Prohibition) - Verses 8-11

This means a repentance that reaches the utmost sincerity. Al-Farra' said: Nasuha (sincere) is a description of the repentance, meaning a repentance that advises its owner against returning to what they repented from. It is the truthful, sincere repentance by which they advise themselves.

According to 'Asim, it is read as {nuṣūḥan} (with a ḍammah on the nūn), which is a verbal noun like nuṣūḥ in contracts. It is said: naṣaḥtu lahu nuṣḥan, wa naṣāḥatan, wa nuṣūḥan.

Al-Kashshaf stated: The repentance is described with sincerity through metaphorical attribution (isnād majāzī), meaning they repent from ugly deeds, being extremely regretful, and not returning to them. Another view is that it comes from the nasāḥa (stitching) of a garment.

This expresses hope granted by God Almighty to His servants.

The word yakhzā (disgrace) is in the accusative case, connected to the verb yudkhilakum (He will admit you). The negation {لا} (not) is an allusion to those whom God will disgrace—the disbelievers and the wicked—and a commendation to the believers that He has protected them from a similar fate.

The Mu'tazila used this verse to argue: Disgrace occurs through punishment. God has promised not to punish those who believe. If those who commit major sins were included in al-īmān (belief), we would not fear punishment for them.

The Ahl al-Sunnah responded by saying that God promised not to disgrace those who believe. The phrase {الذين آمنوا} (those who believed) is the beginning of a new clause, and its predicate is either {يسعى} (their light will run) or {لا عبد الله} (nor will God disgrace 'Abdullah [referring to the Prophet]).

Some of the Ahl al-Sunnah pause at {يوم لا يخزى الله النبي} (The Day when Allah will not disgrace the Prophet), meaning He will not disgrace him by rejecting his intercession. Disgrace (ikhzā’) means public shame; He will not shame them in front of the disbelievers. It is possible that He punishes them in a manner that the disbelievers cannot perceive.

This refers to their state when walking (bayna aydīhim - before them) and during the reckoning (bi-aymānihim - on their right hands), because they will be given their record books in their right hands, and it will contain light and goodness. The light will run before them where their feet are placed, and on their right, because behind them and to their left is the path of the disbelievers.

Ibn Abbas said they will say this out of apprehension when the light of the hypocrites is extinguished. Al-Hasan said that God will perfect their light for them, but they ask for its completion as an act of drawing near to the presence of God Almighty, similar to the verse: {واستغفر لذنبك} (And ask forgiveness for your sin) (Surah Muhammad: 19), even though his sin is already forgiven.

Another view is that those of the lowest rank will have enough light to see where to place their feet, as light corresponds to deeds. Thus, they ask for its completion.

Another view, mentioned in Al-Kashshaf, is that the foremost in Paradise will pass over the Ṣirāṭ (bridge) like lightning, some like the wind, and some crawling or dragging themselves. These are the ones who say: {ربنا أتمم لنا نورنا}.

The hypocrites are mentioned separately even though the term "disbelievers" (kuffār) generally includes them.

Meaning, be severe with them. Striving (mujāhadah) can be through fighting, or through argument—sometimes by the tongue, sometimes by the sword. It is also said that he should strive against them by implementing the legal penalties (ḥudūd) upon them, as they are the ones who commit major sins, while the Companions of the Prophet were protected from them.

Its explanation has already passed.

First Point: How does {ذلك بأن الذين كفروا} (That is because those who disbelieved...) relate to the preceding verses, specifically {عمون وقال الذين كفروا} (they were blind, and those who disbelieved said...) (At-Tahrim: 7)?

We say: God Almighty alerts them to avert the punishment on that Day by repenting in this very day, as repentance will be of no benefit on that Day. There is a subtlety here: mentioning the means of averting punishment after the prior warning serves as an encouragement (targhīb) by mentioning their favorable conditions, God's favors upon them, and their honor.

Second Point: God will not disgrace the Prophet nor those who believed on that Day. What is the need for the phrase {معه} (with them)?

We say: It conveys the meaning of conjunction/gathering. Meaning, God will not disgrace the collective group whose light is running. This is a great benefit, as the gathering of the believers with their Prophet is an honor and glorification for them.

Third Point: The phrase {واغفر لنا} (and forgive us) suggests that sin is incumbent upon every believer, but sin is not necessarily incumbent.

We say: It is possible that this is a request for forgiveness for what is inherent in every sin: falling short in service (taqṣīr fī al-khidmah). Falling short is inherent in everyone.

Fourth Point: At the beginning of the Surah, God said: {علما يا أيها النبي لم تحرم} (Knowledgeable. O Prophet, why have you forbidden...) (At-Tahrim: 1). Later, He says: {العظيم يا أيها النبي جاهد الكفار} (The Great. O Prophet, strive against the disbelievers...). He addresses him by his title, the Prophet, not by his name, unlike Adam, Moses, and Jesus, whom He addressed by name.

We say: He addresses him by this title to indicate his superiority over them, which is apparent.

Fifth Point: The statement {ومأواهم جهنم} (and their refuge is Hell) indicates that their destination is the worst destination absolutely, as the absolute statement implies permanence, whereas a non-absolute statement does not imply permanence, as it might be that they are purified from sins [before entering].