In the copies of the people of Medina and the Levant, they hurried without the 'waw'. The others read with the 'waw'. The reading of Abu and Abdullah is 'wasayqoo'. The meaning of hastening to forgiveness and Paradise is the inclination towards what deserves it, the expanse of it is the heavens and the earth, meaning its expanse is like the expanse of the heavens and the earth, as His saying: 'Its expanse is like the expanse of the heavens and the earth'. The intent is to describe it with vastness and breadth, so it is likened to the widest and broadest of what people know of His creation.

And the expanse is specified because, in general, it is less than length for emphasis, like His saying: 'Its linings are of brocade'. And from Ibn Abbas, may Allah be pleased with him: like seven heavens and seven earths, if some were connected to others in times of ease and hardship, in times of comfort and ease and in times of difficulty and hardship, they would not refrain from spending in both situations what they could, whether much or little, as it was narrated about some of the predecessors that he might have given a single onion in charity. And from Aisha, may Allah be pleased with her, that she gave a single grape in charity. [Reported by Ibn Sa'd, he informed us, Yazid ibn Harun informed us, Fudail ibn Marzooq from Thabiya bint al-Mu'allal. She said, 'I entered upon Aisha and a beggar came, so she gave him a grape, then she looked at us and said: Do you find this strange? In this is indeed much weight.'] Or in all situations, because it does not lack a state of joy and harm, they are not prevented in a state of happiness and joy, nor in a state of trial and affliction, from doing good. And it is the same for them whether one of them is at a wedding or in prison; he does not cease to do good. And it began with mentioning spending because it is the most difficult thing for the soul and the clearest indication of sincerity, and because at that time it was the greatest of deeds due to the need for it in striving against the enemy and supporting the poor of the Muslims.

Kadhm al-qirbah: when he fills it and tightens its mouth. And kadhm al-ba'ir: when it does not regurgitate. From it is kadhm al-ghayz, which is to hold back what is in oneself of it with patience and not to show any effect of it. And from the Prophet, blessings and peace be upon him: "Whoever suppresses his anger while he is able to carry it out, Allah will fill his heart with security and faith." [Narrated by Abu Dawood, from the narration of Ibn 'Ajlan from Suwayd ibn Wahb from a man among the companions of the Messenger of Allah, blessings and peace be upon him, from his father. Ibn Tahir said: This companion is Mu'adh ibn Anas and his son is Sahl. And it was narrated by Abdul Razzaq and Ahmad from him. And Al-'Aqili from his path. He said: Dawood ibn Qays informed us from Zayd ibn Aslam from a man from the people of Ash-Sham named Abdul Jalil from 'Umar from Abu Huraira with it. And Abdul Jalil is unknown.] And from Aisha, may Allah be pleased with her: that a servant of hers angered her, so she said: "May Allah reward piety, it has left no remedy for the one who is angry." And the forgiving of people when someone wrongs them, they do not hold him accountable. And it is narrated: "A caller will call on the Day of Resurrection: Where are those whose rewards are with Allah? So no one will stand except the one who forgave." [Narrated by Al-Bayhaqi in Ash-Shu'ab, from the narration of Al-Mubarak ibn Fadalah from Al-Hasan from 'Imran ibn Husayn, raised: "When the Day of Resurrection comes, a caller will call from beneath the Throne to stand up those whose rewards are with Allah, so no one will stand except the one who forgave." And in its chain is the story of Ibrahim ibn Mahdi with Al-Ma'mun. And it was narrated by Al-Tabarani from the narration of Muhriz Abu Rija' from Al-Hasan who said: "On the Day of Resurrection, it will be said: Let those who have a reward with Him stand, and no one will stand except a person who forgave," then he recited: (And the forgiving of people, and Allah loves the doers of good). And Abu Shuja' mentioned it in Al-Firdaws from Anas, may Allah be pleased with him.] And from Ibn 'Uyaynah, he narrated it to Al-Rashid when he was angry with a man, so he let him go. And from the Prophet, blessings and peace be upon him: "Indeed, these among my nation are few except for whom Allah has protected, and they were many in the nations that have passed." [Al-Thalabi mentioned it from Muqatil ibn Hayyan, he said: We have reached that the Messenger of Allah, blessings and peace be upon him... and he mentioned it. And its chain is to Muqatil at the beginning of the book, and in Al-Firdaws from Anas similarly at the beginning of the previous one.] (And Allah loves the doers of good) may be that the 'lam' is for the genus, thus encompassing every doer of good and including those mentioned. And it may be for the covenant, indicating these. And (and those) is connected to the pious, meaning it is prepared for the pious and the repentant. And the saying: (Those) is an indication to the two groups. And it is possible that 'and those' is a subject and its predicate is 'those.' (Fahishatan) is an act that is increasingly vile, or (they wronged themselves) or sinned any sin for which they are held accountable. And it was said: the fahisha is adultery. And the wrongdoing of the self is anything less than that, such as a kiss or a touch and similar acts. And it was said: the major fahisha. And the minor wrongdoing of the self is that they remembered Allah, remembering His punishment or His warning or His prohibition, or His great right and majesty that necessitates fear and shyness from Him. So they sought forgiveness for their sins, repenting from them due to their ugliness, regretful and determined. [The saying "determined" perhaps means determined not to return.] And who forgives sins except Allah? This describes His essence with vast mercy and closeness to forgiveness. And indeed, the one who repents from sin with Him is like one who has no sin. And there is no refuge for sinners except His grace and generosity. And His justice necessitates forgiveness for the repentant, because when the servant comes in excuse and disavowal to the utmost of his ability, forgiveness must be granted. [The saying "to the utmost of his ability, forgiveness must be granted" is agreed upon in hearing, and in reason only according to the Mu'tazila.] And the overlooking in it is a comfort for the souls of the servants, an encouragement for repentance, a motivation for it, and a deterrent from despair and hopelessness. And that sins, no matter how great, His forgiveness is greater and His generosity is more immense. And the meaning is that He alone is with the correctors of forgiveness.

And this is an interjection between the conjunction and the conjunct. And they did not persist nor remain on the ugliness of their actions without seeking forgiveness. And from the Prophet, blessings and peace be upon him, "He who seeks forgiveness and persists is not one who has persisted, even if he returns in a day seventy times." [Narrated by Abu Dawood, At-Tirmidhi, Abu Ya'la, and Al-Bazzar. From the chain of Uthman ibn Wafid from Abu Nasirah from a freedman of Abu Bakr, may Allah be pleased with him. At-Tirmidhi said: It is strange and its chain is not strong. Al-Bazzar said: We do not preserve it except from the narration of Abu Bakr by this chain. And Abu Nasirah and his teacher are not known. I say: It has a supporting narration narrated by Al-Tabarani in Al-Dua from the narration of Ibn Abbas.]] Once." And it was narrated, "There is no major sin with seeking forgiveness and no minor sin with persistence." [Narrated by Ishaq ibn Bishr Abu Hudhayfah in Al-Mubtada from Al-Thawri from Hisham ibn Urwah from his father from Aisha, and Ishaq's narration is weak. And it was narrated by Al-Tabarani in the Musnad of the people of the Levant from the narration of Makhlul from Abu Salamah from Abu Hurairah. And he added at the end, "So glad tidings to the one who finds in his record much seeking of forgiveness." And in its chain is Bishr ibn Abdul Warith, and he is rejected. And it was narrated by Al-Thalabi and Ibn Shahin in Al-Targhib from the narration of Bishr ibn Ibrahim from Khalifah ibn Sulayman from Abu Salamah from Abu Hurairah with it.]]" And they know is a state of the action of persistence, and the negation particle is directed at both of them together. The meaning is: And they are not among those who persist in sins while they are aware of their ugliness and the prohibition against them and the threat upon them. For one who does not know the ugliness of the ugly may be excused. And in these verses is a decisive statement that those who have believed are of three levels: the pious, the repentant, and the persistent. And Paradise is for the pious and the repentant among them, not for the persistent. [The saying, "and the repentant among them, not for the persistent" means that persistence is a major sin, and the one who commits a major sin remains in the Fire, but this is according to the Mu'tazila. The Ahl al-Sunnah disagreed because he is a believer in their view, and the believer does not remain there. Its clarification is in the science of monotheism. (A)] And whoever disagrees in that has contradicted his mind and defied his Lord. He said, "The reward of the doers" after the saying, "Their recompense" because they are of one meaning. And he differentiated between the two words to increase the indication that this is a reward that is obligatory upon the action and a wage that is deserved for it, not as the falsifiers say. [(The saying, "And a wage that is deserved for it, not as the falsifiers say" means by them the Ahl al-Sunnah, where they said that nothing is obligatory upon Allah. (A)] And it was narrated that Allah, the Exalted, revealed to Musa: "How little shame is there in one who hopes for My Paradise without action. How can I bestow My mercy upon one who is stingy with My obedience?" And from Shah ibn Hushab: Seeking Paradise without action is a sin among sins, and waiting for intercession without a cause is a type of delusion, and hoping for mercy from one who is not obeyed is foolishness and ignorance. And from Al-Hasan, may Allah be pleased with him: Allah, the Exalted, says on the Day of Resurrection, "Pass over the bridge by My pardon, and enter Paradise by My mercy, and divide it by your deeds." And from Rabi'ah Al-Basriyyah, may Allah be pleased with her, that she used to recite: "You hope for salvation and have not walked its paths... Indeed, the ship does not sail on dry land." [What is wrong with your soul that you are pleased to defile it... while your soul's garment is washed from filth? You hope for salvation and have not walked its paths... Indeed, the ship does not sail on dry land. For Imam Ali, may Allah honor his face, and it is said for Abu Al-Ata'ah. And the mind is the affair and the soul. And it is permissible that it refers to the self and the garment in its apparent meaning. And it is permissible that it refers to the spirit and the garment borrowed for the body, for it is for the spirit like the garment is for the body, meaning that it should not be defiled while its container is cleaned. And it is permissible that the first refers to the spirit and the second to the self. And it is narrated, "What is wrong with your religion that you are pleased to defile it while your soul's garment is washed?" It is a circumstantial sentence. And it is narrated: "And your garment is washed by time." And you hope for salvation by omitting the interrogative tool of reproach, presenting it in the form of a statement to illustrate its ugliness, and comparing the means that lead to salvation to the paths walked in a declarative manner, "And you have not walked." It is an endorsement.

And His saying, "Indeed, the ship" is a metaphor for the state of one who hopes for something but does not take the means for it, like a sailor wanting to navigate the ship on solid ground where there is no water. In it is a confirmation of the reprimand implied by the question.

And the specific praise is omitted, its estimation being: And what an excellent reward for the doers of good that is. It means forgiveness and gardens. Certainly, there have passed before you the ways of Allah, referring to what Allah has decreed upon the disbelieving nations from His events, like His saying: "And they were killed with a killing, the way of Allah with those who have passed before" (Then they will not find for themselves a protector or a helper), "the way of Allah which has passed before."