CHAPTER 4, VERSES 17 - 18
إِنَّمَا التَّوْبَةُ عَلَى اللَّـهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُولَـٰئِكَ يَتُوبُ اللَّـهُ عَلَيْهِمْۗ
وَكَانَ اللَّـهُ عَلِيمًا حَكِيمًا ﴿١٧﴾ وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّىٰ إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الْآنَ وَلَا الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌۚ
أُولَـٰئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا ﴿١٨﴾
Repentance with Allāh is only for those who do evil in ignorance, then turn (to Allāh) soon, so these it is to whom Allāh turns (mercifully), and Allāh is All-knowing. Wise (17). And repentance is not for those who go on doing evil deeds, until when death comes to one of them, he says: ‘‘Surely, now I repent’’; nor (for) those who die while they are unbelievers. These are they for whom We have prepared a painful chastisement (18).
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COMMENTARY
These two verses are not without a certain connection with the preceding two which had ended on the theme of repentance, possibly all four might have been revealed together. Nevertheless, these two independently throw light on a theme which is among the most sublime Islamic realities and highest Qur’ānic teachings, and that is the reality of repentance and its significance as well as the rules governing it.
QUR’ĀN:
Repentance with Allāh is only for those who do evil in ignorance, then turn (to Allāh) soon: ‘‘at-Tawbah’’ (اًلتَّوْبَةُ ) means to return. It signifies returning of a servant to Allāh with remorse for his misdeeds and a firm intention to leave the way that was distancing him from the path of servitude. When ascribed to Allāh, it means that Allāh returns towards His servant with mercy, (first) forgiving his sin. We have repeatedly said that, according to the Qur’ān, a servant’s single repentance is flanked by two returnings from Allāh. The fact is that repentance is a good deed, a virtuous act which requires strength and will-power; and all virtues emanate from Allāh, and all power and strength belongs to Him. It is Allāh who manages the affairs in a way that the servant becomes able to repent, gets strength to cut himself off from the factors which were taking him away from Allāh, and thus he returns to his Lord. After being helped in this way to repent from his sins and to return to Allāh, he again needs a second ‘returning’ by Allāh in order that he could be cleansed from those impurities, purified from those pollutions, so that he may reach and be settled near his Lord - this second returning again shows divine mercy and compassion as well as His forgiveness and pardon.
These two divine returnings are the two ‘repentances’ which surround a servant’s repentance and returning. Allāh says: then He turned to them (mercifully) that they might turn (to Him) (9:118). This refers to the first returning. Again He says: these it is to whom I turn (mercifully) (2:160); and this is the second returning; between these two divine returnings comes the servant’s returning, his repentance.
The starting clause, ‘‘Repentance with Allāh is only for those ...’’ literally means: Repentance on (عَلي = ‘alā) Allāh is only for (لِ = li) those ‘alā (on) and li (for) denote harm and benefit, respectively; as we say: ‘Adversities came on ‘Amr (عَلي عَمْرٍو = ‘alā ‘Amr) to the benefit of (لِزَيْدٍ = li Zayd) Zayd. Or as we say: The race was for (li) X on (‘alā) Y, that is, X won the race against Y. It is because ‘alā (on) implies height and domination; and li (for) denotes possession and right. Consequently, in the matters involving two parties (like war, fighting and dispute, in which one party gets some benefits and the other is harmed, one overpowers and the other is overpowered), the victor acquires some rights over the vanguished, and the latter is prevailed upon, ruled over.
The same is the case in similar situations. Look, for example, at the effect between an influencing factor and the influenced, or at the link a promise creates between the giver of promise and the one to whom it was given, and so on. It is now clear that the two prepositions (‘alā and li) have acquired the connotations, of harm and benefit, respectively, because of contexts in which they are frequently used - not because it is their original meaning.
Now, let us see, how repentance succeeds, why it benefits the servants of Allāh. It is because of a promise which Allāh has given to the servants; in this way He Himself has made it obligatory for Himself to accept their repentance. He has said in this verse: ‘‘Repentance with (on) Allāh is only for those who do evil in ignorance’’. In this way it becomes obligatory for Allāh to accept His servant’s repentance. It does not mean that anyone else can obligate Allāh to do something, or can prescribe a duty for Him - it makes no difference whether you call that one the reason, the nature of the affair, the reality, or the truth; or give it any other name, Allāh is Greater and Holier than such ascriptions. Rather this matter is based on the fact that Allāh has promised His servants that He would accept the repentance of those who would repent; and He does not break His promise. This is the implication of the statement that it is obligatory for Allāh to accept and grant the repentance in relevant situations. And it is the connotation of every declaration where we say that a certain action is al-wājib (اَلْوَاجِبُ = obligatory) for Allāh.
Obviously, the verse is focussed not on a servant’s repentance, but on Allāh’s returning with mercy towards that servant, although in this process it inevitably throws light on matters related to the servant’s repentance. Allāh’s returning (with all its conditions) cannot remain separate from the servant’s repentance (with all its conditions fulfilled). This topic, that the verse is meant to describe Allāh’s returning, does not require further explanation.
Secondly, it covers all types of repentance, whether the servant repents from polytheism and disbelief and returns to the true faith, or from sin and disobedience and returns to obedience (if he is already a believer). The Qur’ān calls both aspects as repentance. Allāh says: Those who bear the throne and those around it celebrate the praise of their Lord and believe: ‘‘Our Lord! Thou embracest all things in mercy and knowledge, therefore grant forgiveness to those who turn (to Thee) and follow Thy way (40:7). Here, the words, ‘those who turn (to Thee)’, mean, those who believe, because previously it has been said: and ask forgiveness for those who believe. Thus belief has been called at-tawbah (اَلتَّوْبَةُ = repentance), In another verse, Allāh says (referring to some believers): then He turned to them (mercifully) that they might turn (to Him), (9:118).
The generality found in the next verse, And repentance is not for those ..., proves that repentance, as envisaged in these verses, covers repentance from polytheism and disbelief as well as from sin and disobedience, because the verse comments on situations of disbelievers and believers both. Accordingly, the clause, ‘‘those who do evil in ignorance’’, encompasses both the believers and the disbelievers; a disbeliever is included, like a disobeying believer among ‘‘those who do evil in ignorance’’. How? It is because disbelief is an action of heart and ‘doing evil’ covers deeds of heart too like those of other organs; or because disbelief always brings evil actions in its wake. Therefore, ‘‘those who do evil in ignorance’’, refers to a disbeliever as well as to a disobeying believer - provided they are not wilfully obstinate in their disbelief or sin.
As for the words, ‘‘in ignorance’’, obviously ignorance, per se, is opposite of knowledge. People are conscious of the fact that they do all their deeds with knowledge and will; and that the will emanates from a certain love or longing. It makes no difference whether that action is likeable in the eyes of the society’s sages or not; but it is believed that a man of discriminating intelligence will not commit an evil censured by the sages. Based on this assumption they believe that anyone who, being overcome by psychological bent, or motives of desire or anger, commits any blameworthy evil deed, does so only because he becomes oblivious of knowledge, and consequently loses his sagacity which distiguishes between good and bad, between praiseworthy and blameworthy: in this manner, he is overpowered by desire and commits evil. That is why they call it ignorance, although in reality it could not be done without a degree of knowledge and will. But as his knowledge of the indecency and evil of that action did not prevent him from falling into that trap, that knowledge was discounted as nonknowledge, and he was called ‘ignorant’. That is why they call a young inexperienced person ‘ignorant’ as his actions are governed by desire, and raw sentiments and emotions dominate his life. Also it is for the same reason that they do not call an unrepentant sinner (who feels no remorse for his sins and does not turn away from desires and sentimentalities) ‘ignorant’; his condition is rather called obstinacy and willfulness, etc.
It is now clear that ignorance in this context means doing an evil deed under the influence of desire or anger - without being obstinate in face of truth. It is an intrinsic nature of such deeds (done in ignorance) that when the storm subsides and the inflamed desire or anger is extinguished - be it because of doing that evil, or because of some hindrance, or because of passage of time, or weakening of powers, or through ill health - the man returns to the knoweldge and that ignorance goes away; then he feels remorse for what he had done.
But this process does not take place in the evil which is done because of obstinacy and willfulness, etc. Such evil is not done because of some agitation of a power or inflamation of desire or sentiments; its root cause is what they call malevolence of nature, wickedness of heart. There is no hope that one day it will go away after the inflamed passion has subsided. It would rather continue throughout the life without his feeling any remorse in near future - except that Allāh wills it.
Of course, it happens sometimes that an obstinate stubborn person turns away from his obstinacy and stubborness; and instead of confronting the truth he now submits to it and enters into the fold of servitude. This change proves that even his obstinacy was based on ignorance. And why not? In actuality every disobedience emanates from man’s ignorance. From this point of view, no one could be called an obstinate and stubborn sinner except the one who never turns away from his evil deeds to the last moment of his life and health.
The above discourse shows the significance of the divine words, ‘‘then turn (to Allāh) soon’’. The man who does evil because of ignorance, would not remain busily engaged in his misdeed, addicted to it all his life; he would not do as obstinate stubborn ones do who never show any sign of returning to piety and submission. He would rather turn away from that misdeed and return to Allāh soon. The adverb. ‘soon’, refers to nearness of time; and it means, ‘before death comes to him and before the signs of the other world appear before his eyes’.
Of course, every obstinate and stubborn person becomes contrite when he is faced with unpleasant consequences and chastisement of his evil deeds; he then disavows his deeds, shows repulsion towards them. But actually he is not repentant in his heart; his remorse does not emanate from any reform of character. It is merely a device, his wicked soul has adopted for saving himself from the consequences of his evil activities. Proof? As soon as that particular punishment is averted, he returns to the same evil-doing. Allāh says: and if they were sent back, they would certainly go back to that which they are forbidden, and most surely they are Tiers (6:28).
Why do we say that the word, ‘soon’, here means: before the signs of death appear before him? It is because Allāh says in the second verse: And repentance is not for those who go on doing evil deeds, until when death comes to one of them, he says: ‘‘Surely now I repent.’’
Accordingly, the clause, ‘‘then turn (to Allāh) soon’’, is an adverse indirect allusion to those who go on postponing repentance until its chances are lost for ever.
The above discourse shows that the two clauses, ‘‘in ignorance’’ and ‘‘then turn (to Allāh) soon’’, are exclusive conditions. The former means that the servant does not do evil in arrogance and obstinacy; the latter, that he does not delay his repentance until the death-time - showing his indifference, negligence and procrastination. Repentance, after all, is man’s returning to Allāh with firm intention of serving Him. Allāh’s turning then means that He accepts that servant’s return to Him. But service and worship of Allāh has no meaning if there is no time left in this world; because it is this worldly life which is the arena of the free choice and the place of obedience and disobedience. When the signs of death appear, the free will and choice - the basis of obedience and disobedience - ceases to exist. Allāh says: On the day when some of the signs of your Lord shall come, its faith shall not profit a soul which did not believe before, or earn good through its faith (6:158); But when they saw Our punishment, they said: ‘‘We believe in Allāh alone and we deny what we used to associate with Him.’’But their belief was not going to profit them when they had seen Our punishment; (this is) Allāh’s law, which has indeed obtained in the matter of His servants, and there the unbelievers are lost (40:84 - 85).
In short, the verse says that Allāh accepts the repentance of a disobedient and sinner servant, provided the sin was not committed in haughtiness, showing arrogance towards Allāh (because it would then kill the spirit of repentance and submission to Allāh) and provided the man does not display indifference and tardiness in repentance, neglecting it until death arrives and the chance is lost for ever.
Also, it is possible to treat the clause, ‘‘in ignorance’’, as an explanatory description. The meaning then would be as follows: ‘... those who do evil; and evil is always done in ignorance, as with it man puts himself in danger of painful chastisement’, or, ‘... evil is always done in ignorance, because the evil-doer does not know the reality of disobedience nor the resulting dangers’.
If we adopt this explanation, then the clause, ‘‘then turn (to Allāh) soon’’, would signify their repenting before appearance of signs of death; it would not be an allusion to tardiness in repentance. Why? Because, according to this explanation, those who commit evil deeds because of arrogance, and because they do not submit to their Lord, would be excluded, not by the words, ‘‘in ignorance’’ but by the clause, ‘‘then turn (to Allāh) soon’’; and in that case, this latter clause cannot be an allusion to indifference and negligence. Ponder on it.
But probably the first explanation is more in conformity with the apparent meanings of the verse.
Someone has reportedly said: The words, ‘‘then turn (to Allāh) soon’’, signify that repentance should occur nearer to the time of disobedience, that is, immediately after committing a sin or soon enough to be thought as connected to it. One should not neglect it until the time of death.
Reply:
This explanation is wrong, because it undermines the second verse’s meaning. The two verses aim at giving the basic comprehensive principle concerning Allāh’s turning, that is, how and when Allāh accepts a servant's repentance. It may clearly be understood from the particle of exclusion and restriction in the first verse, ‘‘Repentance with Allāh is only for those ...’’. The second verse describes the situations when repentance is not accepted; and it mentions only two situations: i) Repentance of that sinner who goes on neglecting and delaying it until the death arrives; ii) Repentance of an unbeliever who dies in his disbelief. Now, if only that repentance were acceptable which would follow the sin without delay - that which could be thought connected to the sin - then it would give us a third situation where repentance was unacceptable. But the verse mentions only two.
QUR’ĀN:
so these it is to whom Allāh turns (mercifully); and Allāh is All-knowing, Wise: The demonstrative pronoun ulā’ika (اُولئِكَ = translated here as ‘these’) actually means, ‘those’, and points to distant objects. Its use might be a symbolic expression of the honour and dignity which Allāh wants to bestow on them. The same is the implication of the singular, ‘evil’, as it indicates an indulgence in reckoning of their sins.
Compare it with the plural in the next verse: And repentance is not for those who go on doing evil deeds ...
The verse ends on the clause: ‘‘and Allāh is All-knowing, Wise’’; it does not say, Allāh is Forgiving, Merciful. The two divine attributes show why Allāh has opened the door of repentance. It is because He knows His servants’ condition, and the effects of their weaknesses and ignorance; and because He, in His wisdom, found it necessary to open some ways to strengthen the system and put the things in good shape. Also, the attributes remind the repenting servant that Allāh is not deceived by appearance, He examines the hearts; deceit and cunning cannot deceive Him; therefore, a repenter must repent in a proper and sincere way, so that Allāh should answer him with mercy and forgiveness.
QUR’ĀN:
And repentance is not for those who go on doing evil deeds ‘‘Surely, now I repent’’: Note that the words, with Allāh, have not been repeated here, although the connotation is the same. This omission gives a clear hint that they have been cut off from the especial divine mercy and care. Also the use of plural, ‘‘evil deeds’’, shows that all their misdeeds will be counted and recorded for the final reckoning, as we have mentioned earlier.
The clause, ‘‘who go on doing evil deeds’’, as qualified by the following clause, that is, ‘‘until when death comes to one of them’’ indicates continuation of action. It is either because carelessness in repentance, postponing it day after day, is in itself a continuously repeated sin; or because it is as though he was going on committing sins incessantly; or because indifference towards repentance generally makes one commit the same or similar sins again and again.
The verse says: ‘‘until when death comes to one of them’’, instead of saying, until when death comes to them. It points to the disdain and indifference with which they treat this matter. Its connotation: Repentance, in their eyes, is such an un-important matter, such an easy thing, that they go on doing what they desire, going the way they wish, without any care. Then when death comes to one of them he says: ‘Surely, now I repent.’ And he thinks that merely by uttering these words, or by just thinking of them in the last moment of his life, the consequences of sins, the perils of disobeying divine commands, will be everted.
This explanation makes it clearer why the words, ‘I repent’, have been qualified by ‘now’. It shows that the speaker is only repenting - in words or thought - because death has overtaken him and now he sees the next world’s overwhelming power before his eyes. In effect it means: I repent as I have now seen the inescapable death and inescapable recompense. Allāh describes a similar plea to be made by the guilty ones on the Day of Resurrection: And could you but see when the guilty shall hang down their heads before their Lord: ‘‘Our Lord! we have seen and we have heard, therefore send us back, so that we do good; surely (now) we are certain.’’ (32:12).
So, that is a repentance that is not acceptable at all: because it is his losing hope of worldly life and the fright of the newly seen horizon that have forced him to feel remorse for his misdeeds and to resolve to return to his Lord. But where is there any chance of returning, when there is no worldly life left and no practical choice available?
QUR’ĀN:
nor (for) those who die while they are unbelievers: This is the other case where repentance is not accepted. It concerns a man who continues in his disbelief and dies in disbelief. Allāh does not accept his returning, because on that day his repentance, i.e., his belief, will not benefit him at all. The Qur’ān repeatedly says that there is no deliverance after death if one dies in disbelief, and that they will not get any reply even if they asked and prayed. Allāh says: Except those who repent and amend and make manifest (the truth), these it is to whom I turn (mercifully); and I am the Oft-returning (to mercy), the Merciful. Surely those who disbelieve and die while they are disbelievers, these it is on whom is the curse of Allāh and the angels and men all; abiding in it; their chastisement shall not be lightened nor shall they be given respite (2:160 - 62). Also He says: Surely, those who disbelieve and die while they are unbelievers, the earth full of gold shall not be accepted from one of them, though he should offer to ransom himself with it; these it is who shall have a painful chastisement, and they shall have no helpers (3:91). As explained in the third volume under this verse, the negation of helpers means that they shall have no intercessors.
The qualifying phrase, ‘‘while they are unbelievers’’, indicates that there is a possibility of ‘return’ for a disobedient believer if he dies in disobedience - but without arrogance or negligence. Of course, death will make the idea of the servant’s repentance (his return to the fold of servitude by his own choice) irrelevant, as described above. But Allāh’s return to the servant with forgiveness and mercy may still happen because of the intercessors’ intercession. This in itself is a proof that the two verses primarily aim at describing Allāh’s return to His servant; if they throw some light on the servants’ repentance, on their return to Allāh, it is only incidentally and in passing.
QUR’ĀN:
These are they for whom We have prepared a painful chastisement: Again the demonstrative pronoun for distant objects has been used. (The pronoun translated as ‘these’ literally means, ‘those’.) This word, in this context, points to their distance from the courtyard of proximity and honour. al-I‘tād (اَلْاِعْتَادُ = to prepare; to promise).
ON REPENTANCE
Repentance, in its full significance as laid down in the Qur’ān, is among those positive teachings which are exclusive property of the Qur’ān. Repentance, in the meaning of belief after disbelief and polytheism, was common in all divine religions, vis. the religions of Mūsā and ‘Īsā (peace be on both); but it was seen as ‘belief’ and that was that; there was nothing like analysing the reality of repentance and extending it to the belief.
Not only that. It appears from the foundations on which the Christianity was built as an independent religion, that repentance is useless and man cannot gain any benefit from it. This may easily be seen in the arguments offered for explaining the crucifixion and atonement; as narrated in the third valume
of this book where we have discussed the creation of Christ.
Nevertheless, the Church went so far in the matter of repentance that it was selling indulgence certificates turning it into a merchandise; and the priests were [and are] pardoning sins of those who confessed before them. But as for the Qur’ān, it has analysed man’s condition seeing that he has been invited to Allāh and provided with guidance; and looking at the perfection, honour and felicity he is entitled to in the hereafter near Allāh; which is indispensable in his intended journey to his Lord - and that .analysis has found the man utterly poor in his person, empty-handed in his entity. Allāh says: O men! you are the ones who stand in need of Allāh, and Allāh is He Who is the Self-sufficient, the Praised One (35:15). Also He says: and they control not for themselves any harm or profit, and they control not death, nor life, nor raising (the dead) to life (25:3).
Therefore, man has fallen in the pit of unhappiness, away from divine proximity, isolated in his neediness, as the words of Allāh point to it: Certainly We created man in the best make. Then We rendered him the lowest of the low (95:4 - 5); And there is not one of you but shall come down to it; this is a decided decree of your Lord. And We will deliver those who were pious, and We will leave the unjust therein on their knees (19:71 - 72); therefore let him not drive you both from the garden so that you should be put to toil (20:117).
Consequently, if he wants to achieve the position of honour and enjoy ever-lasting happiness, he must come out from that pit of unhappiness, return from the far away station, and transfer himself to the proximity of his Lord. It is what is called his returning to his Lord in the basic happiness, i.e., true faith, and in secondary happiness, i.e., all good deeds. This is what is called repentance and returning from root of happiness, i.e., polytheism, and branches of unhappiness, i.e., evil deeds other than polytheism. It is on repentance (i.e., returning to Allāh and removing all the pollutions of infelicity and disobedience) that settlement in the abode of honour through true belief depends, as does enjoyment of various bounties of obedience and proximity. In other words, man can reach nearer to Allāh in the appointed abode of honour only if lie repents from polytheism and all disobedience. Allāh says: and turn to Allāh all of you, O believers! so that you may be successful (24:31). Thus repentance, in the meaning of returning to Allāh, covers both types of repentance; rather it covers these two and other kinds also, as we shall describe later, Allāh willing.
Man is needy in himself and does not control for himself any good or happiness except by favour of his Lord. Consequently, for this return too, he needs a favour from his Lord and a divine help in his affairs. The servant’s return to his Lord with feelings of servitude and dependence needs first a return of his Lord to him with help and support; and it is a return of Allāh to the servant that proceeds repentance of the servant to his Lord, as Allāh has said: then He turned to them (mercifully) that they might turn (to Him) (9:118). But repentance and return to Allāh is of no use unless Allāh accepts it by forgiving his sins and cleansing him of the pollution of separateness; and this is the second returning of Allāh that follows the servant’s repentance, as Allāh has said in the verse under discussion: so these it is to whom Allāh turns (mercifully) ...
On meditating deeply, it will be realized that this plurality of divine returning occurs only when one looks at it vis-a-vis servant’s repentance. Otherwise, it is actually a single return; that is, Allāh turns to His servant with mercy and compassion; and it takes place when a servant repents and returns to Allāh - and that mercy covers the servant from before his repentance till after it. Moreover, that merciful divine turning sometimes takes place even without the servant’s repentance, as we have earlier inferred from the divine words: nor (for) those who die while they are unbelievers. It has also been explained that granting intercession for sinner servant on the Day of Resurrection is an example of turning mercifully to him. The following verse points to that connotation: And Allāh desires that He should turn to you (mercifully), and those who follow (their) lusts desire that you should deviate (with) a great deviation (4:27), Nearness and remoteness are relative terms. Therefore, it is quite possible that within circle of nearness some areas would be remoter than the others. In this way, ‘repentance’ may be used for even those good servants who are nearer to Allāh, when they rise to a station that is even higher and nearer than their previous place. This phenomenon is seen in the verses where Allāh mentions ‘repentance’ of the prophets even though they are sinless as other verses clearly say For example:
Then Adam received (some) words from his Lord, so He turned to Him mercifully (2:37).
And (remember) when Ibrāhīm and Ismā‘īl were raising the foundations of the House: ‘‘Our Lord! accept from us: and turn to us (mercifully), surely Thou art Oft-returning (with mercy), the Merciful.’’ (2:127 - 8).
... he (Mūsā, a.s.) said: ‘‘Glory be to Thee, I turn to Thee, and I am the first of the believers.’’ (7:143).
Therefore be patient (O Prophet!); surely the promise of Allāh is true; and seek pardon for your fault and sing the praise of your Lord in the evening and the morning (40:55). Certainly Allāh has turned (mercifully) to the Prophet and those who fled (their homes) and the helpers who followed him in the hour of straitness (9:117).
This is the general ‘return’ of Allāh which is referred to by many Qur’ānic verses, as for example: The Forgiver of the faults and the Accepter of repentance (40:3); And He it is Who accepts repentance from His servants (42:25).
The above discourse may be summarized as follows:
First:
Bestowal of Allāh’s mercy on a servant by forgiving his sins and removing the darkness of disobedience from his heart - whether polytheism or other evils - is Allāh’s merciful returning to His servant; and return of a servant to His Lord seeking pardon of his sins and removal of his disobedience - whether polytheism or lesser evils - is the servant’s repentance, and his return to his Lord.
It shows that a true Divine Call should be as much concerned with the subject of sins as it should be with polytheism and disbelief; it should invite men to a comprehensive repentance covering polytheism as well as other sins.
Second:
Return of Allāh to His servant both the first and the second one - is a grace of Allāh like other bounties which He bestows on His creatures without any coercion or constraint from anyone else. When it is said that by reason it is obligatory for Allāh to accept repentance, its connotation is not different from what is mentioned in many Qur’ānic verses. See, for instance, the following verses: and the Accepter of repentance (40:3); and turn to Allāh all of you, O believers (24:31); surely Allāh loves those who turn much (to Him) (2:222); so these it is to whom Allāh turns (mercifully) (4:17). These and other such verses praise Allāh for His acceptance of repentance, call people to repent, exhort them to seek forgiveness and turn to their Lord; as such they contain promise of acceptance of repentance, either explicitly or implicitly; and Allāh does not break His promise.
Obviously, Allāh is not under any compulsion to accept repentance; His is the Kingdom and authority without any exception; He does what He pleases to do and decides what He wishes. It is for Him to accept a repentance according to His promise; or to reject that which He rejects, as is clear from the divine words: Surely, those who disbelieve after their believing, then increase in unbelief, their repentance shall never be accepted (3:90). Possibly the same is the connotation of the following verse: Surely (as for) those who believe then disbelieve, again believe and again disbelieve, then increase in disbelief, Allāh will not forgive them nor guide them in the (right) path (4:137).
A very strange interpretation has been advanced by a writer concerning the Qur’ānic verses narrating the story of Pharaoh’s drowning and repentance: until when drowning overtook him, he said: ‘‘I believe that there is no god but He in Whom the children of Israel believe and I am of those who submit.’’ What! now! and indeed you disobeyed before and you were of the mischiefmakers (10:90 - 91).
His interpretation, in short, is as follows: The verse does not indicate that Pharaoh’s repentance was rejected, nor is there anything in the Qur’ān to show his ever-lasting perdition. It is difficult, for someone who ponders on the spaciousness of God’s mercy and its precedence over His wrath, to believe that Allāh would drive him away who was seeking shelter at the door of His mercy and grace, abasing and humiliating himself with abject desperation. Even a human being, after acquiring natural good characteristics of generosity and benevolence, does show mercy to such persons when they are really sorry for the evil deeds they had done before. Then how much mercy will be shown by Him Who is the Most Merciful of all, the Most Generous of all and Who is the Refuge of the refuge-seekers?
Reply:
This hypothesis is rebutted by the divine words: And repentance is not for those who go on doing evil deeds, until when death comes to one of them, he says: ‘‘Surely, now I repent,’’ nor (for) those who die while they are unbelievers. We have already explained that repentance and regret at that late hour is a falsity; man shows that remorse only because he now clearly sees the consequences of his sins, and looks at the misfortunes of the next life rushing towards him.
Not every remorse is repentance, nor every repentance acceptable. See how Allāh describes the condition of the guilty on the Day of Resurrection: And they shall conceal regret when they shall see the punishment (34:33). There are many other verses describing their regret for what they had done and their plea to be sent back to this world in order that they could do good deeds, and its rebuttal that even if they were returned they would do what they were forbidden to and that they were liars.
You should not imagine even for a moment that the earlier explained Qur’ānic analysis of repentance is merely a mental exercise having no relation with realities. If you contemplate on human felicity and infelicity, goodness and wickedness, you will not get any result other than repentance. Look at a normal man in society, keeping in view the effect of education and bringing up on him. You will find that he by himself is devoid of sociological good and evil; his psyche is capable of accepting both imprints - without any preference to either. Now, let us suppose that he wants to adorn himself with merit and virtue, to acquire piety and righteousness. It will not be possible unless all necessary factors join together to rescue him from the evil conditions he is surrounded with. In spiritual context, it is like the first returning of Allāh to His servant. Then comes the stage of taking himself out of, and away from, the shabby condition and the fetters of tardiness. It is a repentance like that of the servant returning to his Lord. Thereafter comes the final step of removing the rust of mischief and depravity from his heart, so that virtuous characteristics and light of goodness may take its place; because the heart cannot accomodate goodness and vileness together. This is equivalent to the acceptance of repentance and forgiveness - in the context of the subject under discussion. The same process takes place in the matters of collective good of society in which man lives according to natural dictate. All the rules and effects which the religion considers important in matters of repentance are applied in individual and social context too, according to the natural trait which Allāh has created in man.
Third:
As may be inferred from all the verses of repentance, including the ones quoted in this discussion, repentance is a reality having real effect on human psyche. It reforms and prepares it for human good which contains felicity of this world and the next. In other words, repentance proves effective - when it does - in removing spiritual evils which pull man to all kinds of infelicity in this life and the hereafter and prevent him from settling on the throne of felicity. But so far as the rules of sharī‘ah and laws of religion are concerned they stay in their place. No repentance can waive them as no disobedience can remove them.
Nevertheless, there are some rules which have some links with repentance, and are waived if one repents. This is ordained, keeping in view the interest of the creation; but in no way it means that repentance, per se, waives any of the divine laws. Allāh says: And as for the two who are guilty of it (i.e., indecency) from among you, afflict them both; then if they repent and amend, turn aside from them; surely Allāh is Oft-returning (to mercy), the Merciful (4:16); The punishment of those who wage war against Allāh and His Messenger and strive to make mischief in the land is only this, that they should be killed or crucified or their hands and their feet should be cut off on opposite sides or they should be imprisoned; this shall be as a disgrace for them in this world, and in the hereafter they shall have a grievous chastisement; except those who repent before you have them in your power so know that Allāh is Forgiving, Merciful (5:33 - 34). There are a few other verses of this import.
Fourth:
The basic purpose for which the institution of repentance has been established, (as is clear from the above discourse) is to get deliverance from perdition of sin and disaster of disobedience, because repentance is a means of success and is instrumental in achieving felicity, as is implied in the verse: and turn to Allāh all of you, O believers! so that you may be successful (24:31).
One of its benefits, apart from the above, is this: It preserves the spirit of hope, lest it be overwhelmed by desperation. Man cannot proceed straight on the path of life unless there is a perfect balance between hope and fear. It is this equilibrium that attracts him to what is beneficial to him and repulses him from what is harmful; otherwise he would have perished. Allāh says: Say: ‘‘O my servants who have acted extravagantly against their own souls, do not despair of the mercy of Allāh; surely He is the Forgiving, the Merciful. And return to your Lord ...’’ (39:53 - 54). Any scholar of human psychology will tell you that man perseveres in his efforts with zeal and ardour as long as his labour seems to bear fruits. But if he finds his efforts going to waste, he feels dejected and depressed, hope gives way to despair and his actions lose vigour and vitality. Often he stops whatever he was doing, as he feels that he can in no way achieve success; he loses heart and is overwhelmed by pessimism. Repentance is the only cure for this disease; it revives his heart even when he has reached the brink of disaster and perdition.
Some people have misunderstood repentance and said that establishment of the institution of repentance and calling people to avail themselves of its benefits was tantamount to inciting them to commit sins and encouraging them to disobey Allāh. When man is sure that if he committed a sin Allāh would accept his repentance, it will surely embolden him to violate the sanctity of divine law, to dive headlong in the abyss of sins and crimes. He will go on committing sin after sin intending to repent after each transgression.
But, in view of what we have explained above, there is no room for this misunderstanding. Apart from the fact that acquirement of virtues depend on remission of sins, repentance is meant to keep the hope alive; and this revival of optimism has its own good effects. There is no question here of a man committing a sin thinking that he would repent afterwards. This objection has missed the point altogether; because such a repentance is totally devoid of the reality of repentance. Repentance is renouncement of sins, and there is no renouncement in the situation mentioned by the objector. Why? Because he had planned to repent before the sin, and with the sin, and after the sin; and how can one feel remorse (i.e., repentance) before the action? The fact is that, in such cases, the whole activity - the sin and the so-called repentance - taken together is one action with one intention; and that is trickery and deception, with which he tries to deceive the Lord of the worlds. But evil plan does not beset any except its authors.
Fifth:
Sin is an evil stand of man and has bad effect on his life. Consequently, he cannot repent, cannot turn away from it, unless first he realizes, and is sure of, its evil. This knowledge and certainty cannot fail to produce regret and remorse for it. Remorse is a particular psychological response to committing an evil deed. When that remorse takes hold, then man may change his direction to do some good deeds, opposite to that evil one. This second step will be a proof that he has really repented and returned to his Lord.
This forms the basis of all the formalities and manners of repentance laid down by the sharī‘ah, e.g., expressing regret, asking for forgiveness, acquiring habit of doing good deeds, discarding evil deeds, and other related things described in the traditions and the books of ethics.
Sixth:
Repentance means returning, by one’s free will and choice, from evil and sin to obedience and servitude. As such, it can take place only where man has free choice, i.e., in the life of this world. But where there is no freedom to choose between good and bad, between felicity and infelicity, there is no room for repentance. The preceding discourse throws light on this aspect.
A field where repentance is ineffective and inadmissible, is violation of other people’s rights; because repentance is beneficial concerning Allāh’s rights only. If a sin has violated other people’s rights, more repentance will do no good at all; the victims’ pleasure must be obtained if the sinner wants to erase that sin. Allāh has given some rights to people in their properties, honour and lives. According to the divine law, it is an injustice and transgression to violate these rights. He cannot grant remission if someone transgresses any of these rights. Otherwise it would be tantamount to depriving the victims of their due rights without any mistake on their part. Far be it from Him to do injustice when He has forbidden us to do it; He has said: Surely Allāh does not do any injustice to men (10:44).
Nevertheless, Islam - being repentance from polytheism - erases every preceding evil, every past sin, which concerns the branches of religion. The Prophet (s.a.w.a.) has said: ‘‘The Islam cuts away all (that had happened) before it’’. This is the connotation of those verses which declare that all sins will be forgiven. For example, Allāh says: Say: ‘‘O my servant! who have acted extravagantly against their own souls, do not despair of the mercy of Allāh; surely Allāh forgives the faults altogether; surely He is the Forgiving, the Merciful. And return to your Lord and submit to Him (39:53 - 54).
Another example is the repentance of a person who originates an evil custom or leads people astray. According to numerous traditions, his chastisement will be equal to that of all those who followed him in that evil custom or went astray. Obviously, reality of ‘return’ cannot take place in such cases, because he had established something whose effect would persist as long as that thing continues. Unlike those sins which are confined between the servant and his Lord, it is almost impossible for an originator of an evil custom to undo what he has done.
Seventh:
No doubt, repentance. erases the sins where it is effective and admissible, as Allāh says: To whomsoever then the admonition has come from his Lord, then he desists, for him shall be what has already passed, and his affair rests with Allāh (2:275), as has already been explained in the second volume
Also look at the following verse: Except him who repents and believes and does a good deed; so these are they of whom Allāh changes the evil deeds to good ones; and Allāh is Forgiving, Merciful. And whoever repents and does good, he surely turns to Allāh a (goodly) turning (25:70 - 71). Its apparent meaning, especially in view of the second verse, shows that repentance, by itself or in conjunction with belief and good deeds, causes evil deeds to change to good ones.
All this is true. But the fact remains that keeping away from evil deeds is far better than committing a sin and then erasing it through repentance. Allāh has made it clear in His book that sins, of whatever type they may be, ultimately have some links with Satanic insinuation and temptation. On the other hand He has portrayed His pure-hearted servants, those who are free from sins and evils, in a way that cannot be equalled by all praises revealed for the others: [Satan] said: ‘‘My Lord! because Thou hast left me to stray, I will certainly make (evil) fair-seeming to them on earth, and I will certainly cause them all to go astray. Except Thy servants from among them, the freed ones.’’ He said: ‘‘This is a straight path with Me. Surely, as regards My servants, thou hast no authority over them (15:39 - 42). Also Allāh says quoting Iblis in the same story: and Thou shalt not find most of them thankful (7:17).
So, these sinless people have a especial prestigious position in the circle of servitude that is not shared by other good repenting servants.
TRADITIONS
The Messenger of Allāh (s.a.w.a.) said, inter alia, in his last sermon: ‘‘Whoever repents one year before his death, Allāh will turn (mercifully) to him.’’ Then he said: ‘‘Surely, a year is too long; whoever repents one month before his death, Allāh will turn (mercifully) to him.’’ Then he said: ‘‘Surely a month is too long; whoever repents one day before his death, Allāh will turn (mercifully) to him.’’ Then he said: ‘‘Surely a day is too long; whoever repents one hour before his death, Allāh will turn (mercifully) to him.’’ Then he said: ‘‘Surely an hour is too long; whoever repents while his soul has reached here’’ - and he pointed with his hand to his throat - ‘‘Allāh will turn (mercifully) to him.’’ (Man lā yahduruhu ’l faqīh)
as-Sādiq (a.s.) said when he was asked about the word of Allāh, And repentance is not for those who go on doing evil deeds, until when death comes to one of them, he says: ‘‘Surely now I repent’’: ‘‘That is, when he looks at the affairs of the next world.’’
The author says:
al-Kulaynī has narrated the first tradition in al-Kāfī through his chain from as-Sādiq (a.s.); it is also narrated through the Sunnī chains, and there are other traditions too of the same import.
The second tradition gives the explanation of the verse; also it explains those traditions which say that repentance in presence of death is not accepted. Accordingly ‘‘in presence of death’’ means ‘when man knows that the process of death has begun, and sees the signs of the hereafter’; it is at that point that the door of repentance is closed against him. But if a man is unaware of his impending death, then there is no snag in acceptance of his repentance. Some of the following traditions have similar meaning.
Zurārah has narrated from Abū Ja‘far (a.s.) that he said: ‘‘When the soul reaches here’’, pointing to his larynx, ‘‘then there is no repentance for the knower; but there is repentance for the ignorant.’’ (at-Tafsīr, al-‘Ayyāshī)
It is reported in ad-Durru ’l-manthūr that Ahmad, al-Bukhārī (in his at-Tafsīr), al-Hākim and Ibn Marduwayh have narrated from Abū Dharr, that he said: ‘‘Surely the Messenger of Allāh (s.a.w.a.) said: ‘Surely Allāh accepts repentance of His servant, or forgives His servant, until the curtain comes down.’ It was asked: ‘And what is the coming down of curtain?’ He said: ‘The soul goes out while a polytheist.’ ’’
Ibn Jarīr has narrated from al-Hasan that he said: ‘‘[A report] has come to me that the Messenger of Allāh (s.a.w.a.) said: ‘Verily Iblīs said when he found that Adam had cavity [in his body]: ‘‘By Thy honour! I will not leave his cavity as long as there was soul inside him.’’ Then Allāh, the Blessed, the High, said: ‘‘By My honour! I will not come between him and repentance as long as there was soul inside him.’’ ’ ’’ (ad-Durru ’l-manthūr)
‘Alī al-Ahmasī has narrated from Abū Ja‘far (a.s.) that he said: ‘‘By Allāh! None gets deliverance from sins except he who confesses them.’’ Also he has narrated from the same Imām (a.s.): ‘‘Enough is remorse for repentance.’’ (al-Kāfī)
It is narrated in al-Kāfī through two chains from Ibn Wahb that he said: ‘‘I heard Abū ‘Abdillāh (a.s.) saying: ‘When the servant repents, a sincere repenting, Allāh loves him and covers him.’ I said: ‘And how does He cover him?’ He said: ‘He makes his two angels forget what they had written against him; then He inspires his limbs and the areas of the earth to conceal his sins. Thus he meets Allāh - when he meets Him - and there is nothing to give evidence against him concerning his sins.’ ’’
Muhammad ibn Muslim has narrated from Abū Ja‘far (a.s.) that he said: ‘‘O Muhammad ibn Muslim! sins of the believer are forgiven to him when he repents from them. Therefore, the believer should perform his deeds afresh after repentance and forgiveness. But, by Allāh! it is not but for the people of faith.’’ ‘‘I said: ‘But what if he relapses into sins after repentance and forgiveness, and then repents again?’ He said: ‘O Muhammad ibn Muslim! do you think that a believer servant feels remorse for his sin and asks forgiveness from Allāh for it and repents and then Allāh will not accept his repentance?’ I said: ‘Then if he does so repeatedly; commits sin and repents and asks forgiveness?’ Then he said: ‘Whenever the believer returns asking for forgiveness and repenting, Allāh the High, returns to him with forgiveness; and surely Allāh is Forgiving, Merciful; He accepts repentance and pardons the evils.
Therefore, be careful, lest you make the believers lose hope of Allāh’s mercy.’ ’’ (al-Kāfī)
Abū ‘Amr az-Zubayrī narrates from Abū ‘Abdillāh (a.s.) about the words of Allāh, And most surely lam most forgiving to him who repents and believes and does good, then continues to follow the right direction [20:82], that he (a.s.) said: ‘‘This verse has an explanation, which explanation is proved [by the fact] that Allāh does not accept any deed from any servant except from him who meets Him with fulfilment of that explanation, and with that condition which Allāh has imposed on the believers.’’ And he said: ‘‘Repentance with Allāh is only for those who do evil in ignorance; Allāh means that every sin which the servant does - although he may be aware of it - he is ignorant when he thinks in his heart to disobey his Lord; and Allāh has spoken about it quoting the talk of Yūsuf to his brothers: Do you know how you treated Yūsuf and his brother when you were ignorant? [12:89]. So he charged them with ignorance because they planned in their hearts to commit sin against Allāh.’’ (at-Tafsīr, al-‘Ayyāshī)
The author says:
The text of the narration is not free from confusion and disarray. Apparently the ealier portion is meant to show that good deed is accepted when the servant fulfils its condition and does not destroy it. After all, repentance is acceptable only when it restrains and prevents the repenter from sin - even for a limited time.
And probably the text, ‘‘And he said: Repentance with Allāh is only for those ’’, is a new topic, to show that the word, in ignorance, in this verse is an explanatory clause, and that sin in general is ignorance - it has already been given as an alternative explanation in the commentary. This latter part is narrated also in Majma‘u ’l-bayān from the same Imām (a.s.).
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Author: Allamah Sayyid Muhammad Husayn Tabatabai
