The third is that he desist from the prohibited act. Thus, if the repentance is for failing to pay zakah, for example, he must pay the zakah; if it is for being negligent about the congregational prayer, he must pray with the congregation; if it is for backbiting, he must desist from backbiting; if it is for taking money to which he had no right, he must return it to its owner; and if it is for striking someone wrongfully, he must seek that person’s pardon, or say, “Strike me as I struck you.”

The fourth is that he resolve never to return to it. Thus, his repentance must not be temporary. Here we say that he must resolve not to return, rather than say that he must not return, because if all the conditions were fulfilled and he later returned to the sin, his initial repentance would still be valid.

The fifth is that the repentance take place during the time in which it is accepted: namely, before the death-rattle, before the appointed term arrives. If it does not occur until after the appointed term has arrived, Allah the Exalted says:

“And repentance is not for those who persist in evil deeds until, when death comes to one of them, he says, ‘Indeed, I repent now.’” [al-Nisa 4:18]

This is a particular time frame, in relation to each individual personally.

Likewise, it must take place before the sun rises from the west. This is a general time frame. For when the sun rises from the west, all people will believe, repent, and return; but: “No soul will benefit from its faith if it did not believe before, or had not earned any good through its faith.” [al-An‘am 6:158]

Someone may ask: What is the evidence that, when he wishes to go out, he admonishes the people? Did not the Prophet ﷺ go out to the prayer ground and pray for rain (1)? Has it been reported that he admonished them?