it includes the just, not the wrongdoer. Thus, if we suppose that someone was a wrongdoer, then repented and became just, the covenant encompasses him (1), just as all the other verses of praise and commendation apply to him. This is because of His words (2), Exalted is He:

“Indeed, the righteous will be in bliss.” [Surah al-Mutaffifīn: 22]

And His words:

“Indeed, the God-fearing will be in gardens and bliss.” [Surah al-Tūr: 17] (3).

Fifth: Whoever says that a Muslim is a disbeliever after having come to faith is himself a disbeliever, by the consensus of Muslims. How, then, can those whose faith is the finest among all people be called disbelievers because of what preceded it?

Sixth: He said to Moses:

“Indeed, the messengers have no fear in My presence, except one who has done wrong and then replaced evil with good—for I am All-Forgiving, Most Merciful.” [Surah al-Naml: 10–11]

Seventh: He said:

“Indeed, We offered the Trust to the heavens, the earth, and the mountains, but they refused to bear it and feared it; yet man undertook it. Indeed, he was ever unjust and ignorant—so that Allah may punish the hypocritical men and women and the men and women who associate partners with Him, and turn in mercy to the believing men and women”—to the end of the verse [Surah al-Ahzāb: 72–73].

Allah has thus told us that humankind is unjust and ignorant, and has exempted those who repent from punishment. The texts of the Quran explicitly state that all the children of Adam must repent.

This issue is connected with the question of protection from sin: are the prophets protected from sins, or are they not, and therefore need to repent? A detailed discussion of this has already preceded.