Al-mizan an Exegesis of the Qur'an (volume Eight)

Volume 8: Surah An-nisaa, Verses 17-18

Repentance with Allah is only for those who do evil in ignorance, then turn (to Allah) soon, so these it is to whom Allah turns (mercifully), and Allah 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).

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’anic teachings, and that is the reality of repentance and its significance as well as the rules governing it.

Qur'an: Repentance with Allah is only for those who do evil in ignorance, then turn (to Allah) soon:

"at-Tawbah" means to return. It signifies returning of a servant to Allah 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 Allah, it means that Allah returns towards His servant with mercy, (first) forgiving his sin. We have repeatedly said that, according to the Qur'an, a servant's single repentance is flanked by two turnings from Allah. The fact is that repentance is a good deed, a virtuous act which requires strength and will-power; and all virtues emanate from Allah, and all power and strength belongs to Him.

It is Allah 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 Allah, and thus he returns to his Lord. After being helped in this way to repent from his sins and to return to Allah, he again needs a second 'returning' by Allah 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. Allah 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 Allah is only for those ..." literally means: Repentance on ('ala) Allah is only for (li) those …‘ala (on) and li (for) denote harm and benefit, respectively; as we say: 'Adversities came on 'Amr ('ala 'Amr) to the benefit of (li Zayd) Zayd. Or as we say: The race was for (li) X on (‘ala) Y, that is, X won the race against Y. It is because 'ala (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 vanquished, 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 ('ala 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 Allah. It is because of a promise which Allah 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) Allah is only for those who do evil in ignorance". In this way it becomes obligatory for Allah to accept His servant's repentance. It. does not mean that anyone else can obligate Allah 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.

Allah is Greater and Holier than such ascriptions. Rather this matter is based on the fact that Allah 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 Allah to accept arid grant the repentance in relevant situations. And it is the connotation of every declaration where we say that a certain action is al-wajib (obligatory) for Allah.

Obviously, the verse is focused not on a servant's repentance, but on Allah's returning with mercy towards that servant, although in this process it inevitably throws light on matters related to the servant's repentance. Allah'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 Allah'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'an calls both aspects as repentance. Allah 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 (repentance), In' another :verse, Allah 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 willfully obstinate in their disbelief for 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 distinguishes 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 non-knowledge, 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 knowledge 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 inflammation 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 Allah wills it.

Of course, it happens sometimes that an obstinate stubborn person turns away from his obstinacy and stubbornness; 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 Allah) 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 Allah 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. Allah says: and if they were sent back, they would certainly go back to that which they are forbidden, and most surely they are Hers (6:28).

Why do we say that the word, 'soon', here means: before the signs of death appear before him? It is because Allah 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 Allah) soon", is an adverse indirect allusion to those who go on postponing repentance until its chances are lost forever.

The above discourse shows that the two clauses, "in ignorance" and "then turn (to Allah) 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 Allah with firm intention of serving Him. Allah's turning then means that He accepts that servant's return to Him. But service and worship of Allah 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, Allah; 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 Allah 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) Allah 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 Allah accepts the repentance of a disobedient and sinner servant, provided the sin was not committed in, haughtiness showing arrogance towards Allah (because it would then kill the spirit of repentance, and submission, to Allah) 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 Allah) 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 Allah) 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 Allah) 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 Allah's turning, that is, how and when Allah accepts a servant's repentance. It may clearly be understood from the particle of exclusion and restriction in the first verse, "Repentance with Allah 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'AN: so these it is to whom Allah turns (mercifully); and Allah is All-knowing, Wise:

The demonstrative pronoun uld'ika ( translated here as 'these') actually means, 'those', and points to distant objects. Its use might be a symbolic expression of the honor and dignity which Allah 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 Allah is All-knowing, Wise"; it does not say, Allah is Forgiving, Merciful. The two divine attributes show why Allah 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 Allah is not deceived by appearance, He examines the hearts; deceit and cunning cannot deceive Him; therefore, one who repents must repent in a proper and sincere way, so that Allah should answer him with mercy and forgiveness.

QUR'AN: And repentance is not for those who go on doing evil deeds… “Surely, now I, repent":

Note that the words with Allah, 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 averted.

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. Allah 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'AN: 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.. Allah does not accept his returning, because on that day his repentance, i.e., his belief, will not benefit him at all. The Qur'an 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. Allah 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 ,disbelievers and die while they are, disbelievers, these it is on whom is The curse pf Allah 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 is full of gold shall not be accepted from one of them, though he should offer to ransom him self 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 the helpers means that they shall have no intercessors.

The qualifying phrase, " while the 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 Allah'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 Allah's return to His servant; if they throw some light on the servants' repentance, on their return to Allah, it is only incidentally and in passing.

QUR'AN: 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 honor. al-I’tad (to prepare; to promise).