A sincere repentance is described as a repentance that is sincere in a figurative sense. Sincerity is a characteristic of the repentant. It means that they sincerely repent to themselves, coming to it in the proper way, compensating for their shortcomings and erasing their sins. This means that they repent from the vile actions due to their ugliness, feeling regret over them, being deeply distressed for committing them, and being determined that they will not return to any of the vile actions until the milk returns to the udder, firmly resolving themselves on that.

And from Ali, may Allah be pleased with him: he heard a Bedouin saying: O Allah, I seek Your forgiveness and I repent to You. He said: O this, the quickness of the tongue in repentance is the repentance of the liars. He asked: What is repentance? He said: It consists of six things: for the past sins: regret; for the obligatory acts: making them up; returning the wrongs; seeking forgiveness from the adversaries; being determined not to return; and melting yourself in obedience to Allah, just as you raised it in disobedience, and making it taste the bitterness of obedience just as you made it taste the sweetness of disobedience.

And from Hudhayfah: It is enough of a man’s evil that he repents from a sin and then returns to it. And from Shahr ibn Hawshab: He should not return even if he is cut with a sword and burned with fire. And from Ibn al-Samak: You should place the sin that you have diminished in your modesty before Allah in front of your eyes and prepare for what awaits you. And it was said: A repentance that is not repented from. And from al-Suddi: Repentance is not valid except with the advice of the soul and the believers, because whoever's repentance is valid desires that people be like him. And it was said: Sincere, from the word 'nasaha' for a garment, meaning: a repentance that mends your defects in your religion and repairs your faults.

And it was said: Pure, from their saying: pure honey if it is free from wax. It may also mean: a repentance that advises people, meaning: calls them to do likewise due to the visible effect it has on its owner, and his serious and determined practice of its requirements. And Zayd ibn Ali read: 'Tawbah Nasuhah.' And it was recited: 'Nasuhah' with a dammah, which is the source of 'nasih.' Sincerity and sincerity are like gratitude and the grateful, disbelief and the disbelieving, meaning: having sincerity. Or repent sincerely. Or repent for the advice of yourselves, as it is an object for it.

Perhaps your Lord may have mercy on you. This is a hope from Allah for His servants, and there are two views on it. One is that it is in accordance with the habit of tyrants to respond with 'perhaps' and 'maybe,' and that it is from them in the position of certainty and decisiveness. The second is that He brings it as a teaching for the servants of the necessity of balancing between fear and hope. What indicates the first meaning and that it is in the meaning of decisiveness is the reading of Ibn Abi 'Ablah: 'And He will admit you' with certainty, in connection to the position of 'Perhaps your Lord may forgive.' As if it were said: Repent, it necessitates for you the forgiveness of your sins and He will admit you on a day when Allah will not disgrace.

'He will not disgrace' is an allusion to those whom Allah has disgraced among the people of disbelief and disobedience, and a praise to the believers that He has protected them from such a state. 'Their light will be running on the path.' 'Complete for us our light,' said Ibn Abbas: They say that when the light of the hypocrites is extinguished, out of compassion. And from al-Hasan: Allah will complete it for them, but they call out seeking closeness to Allah, as His saying: 'And seek forgiveness for your sin' while it is forgiven for him. And it was said: The one with the lowest rank says this, because they are given light to the extent that they can see the places of their feet, for the light is according to the deeds, so they ask for its completion as a favor.

And it was said: The foremost ones to Paradise will pass like lightning on the path, some of them like the wind, and some crawling and creeping. Those are the ones who say: 'Our Lord, complete for us our light.' If you say: How do they fear while the believers are secure? Or how do they seek closeness while the abode is not an abode of closeness? I say: As for the fear, it may be according to human nature even if they believe in security. And as for seeking closeness, it is because their state is like that of those who seek closeness, as they request what is already theirs from mercy: He called it seeking closeness.