the Believers, included Mistah ibn Uthāthah, who had taken part in Badr. When Abū Bakr swore that he would no longer support him, Allah revealed concerning him:

“Let not those of virtue and wealth among you swear not to give to their relatives, the needy, and those who emigrated in the cause of Allah. Let them pardon and overlook. Would you not love for Allah to forgive you?”

Even if it is said that Mistah and others like him repented, Allah did not make repentance a condition when commanding that they be pardoned, their wrongdoing overlooked, and kindness shown to them. Likewise:

“Hātib ibn Abī Balta‘ah wrote to the polytheists with news of the Prophet (may Allah bless him and grant him peace). When ‘Umar wanted to kill him, the Prophet (may Allah bless him and grant him peace) said, ‘He took part in Badr. How do you know? Perhaps Allah looked upon the people of Badr and said, “Do whatever you wish, for I have forgiven you.”’”

It is likewise established in al-Sahīh that he (may Allah bless him and grant him peace) said:

“No one who pledged allegiance beneath the tree will enter the Fire.”

These texts indicate that sins are forgiven by virtue of those good deeds, without repentance being stipulated as an additional condition. Otherwise, those people would have no special distinction in this regard. The hadith indicates that forgiveness comes through that deed.

If it is said that this is because none of those people had committed anything but minor sins, that would not distinguish them from others either. This also entails acknowledging the possibility that those who have been forgiven may commit a major sin.

Furthermore, the texts of the Quran and Sunnah indicate that punishment for sins is averted from a servant through approximately ten means.

The first is repentance. This is a matter of agreement among Muslims. Allah Most High says: