'In the name of Allah, the Most Gracious, the Most Merciful' He, the Exalted, says: "O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones. Over it are [appointed] angels, harsh and severe; they do not disobey Allah in what He commands them and do what they are commanded." "O you who have disbelieved, do not make excuses today. You are only being recompensed for what you used to do." "O you who have believed, repent to Allah with sincere repentance. Perhaps your Lord will remove from you your misdeeds and admit you into gardens beneath which rivers flow, on the Day when Allah will not disgrace the Prophet and those who believed with him. Their light will proceed before them and on their right, and they will say, 'Our Lord, perfect for us our light and forgive us. Indeed, You are over all things competent.'" His saying, the Exalted: "Protect yourselves and your families" means: make a barrier between you and the Fire. The explanation of this wording has been mentioned several times before. And His saying: "and your families" means: by advising them and urging them to obey Allah, the Exalted. In the hadith: "Do not commit adultery, lest your family commit adultery," and in another hadith: "May Allah have mercy on a man who said: O my family, your prayers, your fasting, your poor, your orphans." The majority read: "and its fuel" with the 'waw' opened, while Mujahid, Al-Hasan, Talhah, 'Isa, Al-Fayyad ibn Ghazwan, and Abu Haywah read it with the 'waw' closed. It is said that both are the same in meaning, and it is said that the closed form is a source and the opened form is a noun. It is narrated that the stones refer to the stones of sulfur, which has been mentioned in Al-Baqarah. It is narrated that they are all types of stones. In some hadith, it is mentioned that 'Isa ibn Maryam, peace be upon him, heard a moaning in a desolate land, so he followed it until he reached a stone that was moaning and grieving. He said to it: What is wrong with you, O stone? It said: O Spirit of Allah, I heard Allah say: "and its fuel is people and stones," so I feared to be one of those stones. 'Isa, peace be upon him, was amazed by it and turned away." It resembles that this meaning is in the Torah or the Gospel, so that which the stone heard when expressed in Arabic was this wording. And the description of the angels as harsh means in their hearts and with great force and severity, as He, the Exalted, said to His Prophet, blessings and peace be upon him: "And if you had been rude in speech and harsh in heart, they would have disbanded from around you." And "severity" means strength, and it is said that what is meant is their severity towards the disbelievers, so it is synonymous with harshness. Then He described them, the Exalted, as obedient to their Lord, and He repeated the meaning for emphasis with His saying: "and they do what they are commanded." And in His saying: "and they do what they are commanded," it implies that they will enter the disbelievers into the Fire with seriousness and choice and will be harsh towards them. It is as if He said after confirming this meaning: It will be said to the disbelievers: "Do not make excuses today," meaning: the excuse will not benefit you, and you will only be recompensed for your deeds, so do not blame anyone but yourselves.

Then He commanded His servants to repent. Repentance is an obligation upon every Muslim. The meaning of "taba" is: he returned. So, the repentance of the servant is his return from disobedience to obedience. And Allah's repentance upon the servant is the manifestation of His righteousness and His grace upon him in guiding him to obedience. The acceptance of the repentance of the disbelievers is unanimously agreed upon by the Ummah, and people have differed regarding the repentance of the sinner. The majority of the people of Sunnah hold that it is not certain that it will be accepted, nor is it obligatory upon Allah. The evidence for this is the supplication of each one of the repentants for the acceptance of their repentance. If it were certain, there would be no meaning in supplicating for its acceptance. The apparent meanings of the Qur'an regarding this are all in the sense of will. It has been narrated from Abu al-Hasan al-Ash'ari that he said: When the conditions of repentance are met, it is certain that Allah will accept it, for He has informed of that.

Qadi Abu Muhammad, may Allah have mercy on him, said: This is a reliance on the apparent meanings of the Qur'an, and upon this saying the Mu'tazila have agreed. Repentance is regret for a past sin and determination to refrain from similar acts in the future. This is for the one who is capable. As for the one who is not capable, like the one compelled in fornication, mere regret is sufficient for him. Repentance is an act of worship like prayer and others. If the servant repents and his repentance is accepted with its conditions, then if he returns to sin, his first repentance is not invalidated by his return. Rather, it is like other acts of worship that occur.

And "nasuh" is a form of exaggeration from "naseeh" meaning: a repentance that advises its owner and guides him. The majority read: "nasuhan" with a fatḥah on the noon. Abu Bakr read it from Asim, and Khārijah from Nafi', and al-Hasan, and al-A'rāj, and 'Isa: "nasuhan" with a ḍammah on the noon, which is a source. It is said: "nasaḥa yanṣaḥu, naṣāḥatan wa nuṣūḥan," as said by al-Zajjāj. He described repentance with the source like justice and falsehood and similar terms. Umar ibn al-Khattab, may Allah be pleased with him, said: The sincere repentance is that one repents and then does not return nor intends to return. Abu Bakr al-Warraq said: It is that the earth constricts upon you despite its vastness, like the repentance of those who were left behind.

And His saying, the Exalted, "Perhaps your Lord..." is a statement of hope. It has been narrated that "perhaps" from Allah, the Exalted, is certain. The doer in "on the Day" is "He will admit you." It has been narrated regarding His saying, the Exalted: "On the Day when Allah will not disgrace the Prophet" that Muhammad, blessings and peace be upon him, supplicated regarding his Ummah, so Allah, the Exalted, revealed to him: If you wish, you could make their reckoning upon you. He said: O Lord, You are more merciful to them. Allah, the Exalted, said: Then I will not disgrace you regarding them. This is the meaning of His saying, the Exalted: "On the Day when Allah will not disgrace the Prophet." Disgrace is the shameful state that leaves a person confused, embarrassed, and worried about seeing his shortcomings or the badness of his status.

And His saying, exalted is He: "And those who believed with him" can be understood as being connected to "the Prophet," thus the believers are excluded from disgrace. It can also be understood as a beginning, and "their light is running" is a sentence that serves as its news. The Prophet, blessings and peace be upon him, remains specifically favored in that he is not disgraced. The saying has already been discussed in relation to His saying, exalted is He: "Their light is running before them and on their right." And Sahl ibn Sa'd read: "with their faith," with the hamzah broken. Their saying: "Complete for us our light" was said by Al-Hasan ibn Abi Al-Hasan to refer to when they see the extinguishing of the light of the hypocrites, as previously explained in its interpretation. It is also said that the one who is given light says according to the extent of what he sees from the place of his feet only.