Commentary on Hadeeth, - Dought & clear, - * Ruling on travelling alone

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Is it true that the Prophet (peace and blessings of Allaah be upon him) forbade travelling alone?.
Praise be to Allaah.
Yes, it is proven that the Prophet (peace and blessings of Allaah be upon him) forbade that in several ahaadeeth, including the following:
1-
It was narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “If people knew what I know about being alone, no rider would travel at night by himself.” Narrated by al-Bukhaari (2998).
Imam Ahmad narrated this hadeeth inal-Musnad(2/91) with some additional material in which it says:
The Prophet (peace and blessings of Allaah be upon him) forbade being alone, for a man to spend the night alone or travel alone.
But this report is regarded as shadhdh (odd), and it is superseded by the report of al-Bukhaari for two reasons:
(a) The report of al-Bukhaari was narrated by nine of the companions of ‘Aasim ibn Muhammad ibn Zayd ibn ‘Abd-Allaah ibn ‘Umar from his father from Ibn ‘Umar, all of whom mention travelling only and not spending the night. Only one of the students of ‘Aasim ibn Muhammad, namely ‘Abd al-Waahid ibn Waasil, mentioned the prohibition on spending the night alone. Although he was thiqah (trustworthy), the report narrated by many thiqaat supersedes his report .
(b) This is indicated by a similar report from Ahmad, although the narrator does not mention the specific wording of the Prophet (peace and blessings of Allaah be upon him), unlike the report of the majority.
Hence the editors ofMusnad Ahmad(9/467), and Shaykh Muqbil al-Waadi’i inAhadeeth Mu’allah(249), ruled that the report of ‘Abd al-Waahid isshaadh(odd), unlike Shaykh al-Albaani who ruled that it is saheeh, as stated inal-Silsilah al-Saheehah(60).
The prohibition on spending the night alone was narrated in a mursal report from ‘Ata’, as was narrated by Abu Dawood inKitaab al-Maraaseel(380) and Ibn Abi Shaybah inal-Musannaf(7/726).
Al-Tabaraani narrated inal-Awsat(2079) via Muhammad ibn al-Qaasim al-Asadi from Zuhayr ibn Mu’aawiyah from Abu’l-Zubayr from Jaabir that the Prophet (peace and blessings of Allaah be upon him) said: “If people knew what I know about being alone, no rider would travel at night by himself and no man would sleep in a house by himself.”
But this report is to be rejected because of Muhammad ibn al-Qaasim al-Asadi, because he was accused of lying.
The prohibition on spending the night alone was also narrated in some saheeh reports. It was narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: No man should travel alone or sleep in a house on his own.” End quote.
Classed as saheeh by al-Albaani inal-Silsilah al-Saheehah(1/130).
Imam Ahmad was asked about a man spending the night alone. He said: I prefer him to avoid that. Quoted fromal-Adaab al-Shar’iyyah(1/428).
2-
It was narrated from ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas that the Prophet (peace and blessings of Allaah be upon him) said: “The (lone) rider is a devil, two riders are two devils and three are a travelling party.” Narrated by al-Tirmidhi (1674), who said it is a hasan hadeeth. It was also classed as hasan by Ibn Hajar inFath al-Baari(6/53) and by al-Albaani inal-Silsilah al-Saheehah(62).
These ahaadeeth indicate that it is makrooh to be alone in situations where a man fears for himself because of weakness, severe exhaustion or hardship, or when he fears that the shaytaan may tempt him and mislead him. The benefit of being with righteous companions is not limited to help and support, rather the most important thing is that it helps him to remain steadfast and pious, for the shaytaan is further away from two.
Al-Haafiz Ibn Hajar said inFath al-Baari(6/53):
Ibn Khuzaymah reported it under the heading; “the prohibition on two travelling and that less than three are sinners,” because what is meant by “devil” is a sinner. Al-Tabari said: This is a rebuke aimed at disciplining and guiding because of the fear of loneliness for one, but it is not haraam. The one who travels alone in the wilderness and the one who stays alone in a house has no guarantee that he will not feel lonely, especially if he had bad thoughts and is weak in faith.
In fact people differ with regard to that and the prohibition concerning that is a measure of protection, but if there is need for that, it should be fine. It was said, commenting on the words “the (lone) rider is a devil” that his travelling alone is suggested to him by the shaytaan, or he is likened to the shaytaan in his actions. And it was said that it is disliked because if the person who is travelling alone dies on the journey, there will be no one who can take care of him; similarly, if two are travelling and both or one die, there will be no one to help, unlike three, because in most cases that fear will not be present. End quote.
The apparent meaning of the hadeeth is that the prohibition applies to the one who travels alone via empty and remote routes. As for well-travelled routes, and those in which there is no risk of being lost, and where there are likely to be helpers and companions, there is no report that it is makrooh or prohibited. The same applies to travelling nowadays on planes, ships and buses, because those who are in them are all regarded as traveling companions, so the one who travels by these means is not alone in the sense that is forbidden.
Shaykh Ibn ‘Uthaymeen said inFataawa Noor ‘ala al-Darb (mutafarraqaat/al-adaab):
This points to the warning against travelling alone, but that applies to journeys where the route is not travelled by many. As for journeys where the route is travelled by many, and it is as if one is in the middle of a village, such as the route from al-Qaseem to Riyadh, or Riyadh to Dammam and other such routes where there are many travellers, and the road to the Hijaz during the Hajj season, this is not in fact regarded as being alone, because many people travel by these routes. So a person may be alone in his car but he is not alone on the journey, rather there are people around him, behind him and in front of him at every moment. End quote.
Shaykh al-Albaani said in his commentary on this hadeeth inal-Saheehah(62):
Perhaps the hadeeth refers to travelling in the deserts or wilderness where the traveller rarely sees anyone. It does not include travel nowadays on paved and well-travelled roads. And Allaah knows best. End quote.
And Allaah knows best.

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Commentary on Hadeeth, - Dought & clear, - * Meaning of good treatment in the hadeeth “…and treats them well…”

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What is the meaning of good treatment in the hadeeth of the Messenger (peace and blessings of Allaah be upon him): “Whoever has two daughters and he treats them well, they will be a shield for him against the Fire”?
Praise be to Allaah.
Good treatment of girls and others means giving them an Islamic upbringing, teaching them the truth, striving to keep them chaste and keep them away from the things that Allaah has forbidden, such as tabarruj (wanton display) etc. The same applies to taking care of one’s sisters and sons, so that all of them will be brought up to obey Allaah and His Messenger, and will keep away from the things that Allaah has forbidden, and will do their duty towards Allaah. Hence we know that good treatment does not simply mean giving them food and drink and clothing only; rather what is meant is something greater than that, treating them kindly by taking care of both their religious and worldly interests.

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Quraanic Exegesis, Dought&clear, - * Reconciling between the verse “Allah will protect you from the people” and the death of the Prophet (blessings and peace of Allah be upon him)

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How can we reconcile between the verse “Allah will protect you from the people” i.e., from being killed, and the hadeeth narrated by ‘Aa’ishah in Saheeh al-Bukhaari: “O ‘Aa’ishah, I still feel the pain of the food that I ate in Khaybar, and this time I feel that my aorta is being cut from that poison”?.
Praise be to Allaah.
Firstly:
The verse in question says (interpretation of the meaning):
“O Messenger (Muhammad )! Proclaim (the Message) which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allah will protect you from mankind. Verily, Allah guides not the people who disbelieve.”
[al-Maa’idah 5:67].
The hadeeth in question says:
‘Aa’ishah (may Allah be pleased with her) said: The Prophet (blessings and peace of Allah be upon him) used to say, during the illness of which he died: “O ‘Aa’ishah, I still feel the pain of the food that I ate in Khaybar, and this time I feel that my aorta is being cut from that poison.”
Narrated by al-Bukhaari, 4165
The “food” was poisoned mutton.
The aorta is an artery connected to the heart; if it is cut, the individual dies.
The original story is as follows
It was narrated from Anas that a Jewish woman brought some poisoned mutton to the Messenger of Allaah (blessings and peace of Allah be upon him) and he ate some of it. Then she was brought to the Messenger of Allaah (blessings and peace of Allah be upon him) and he asked her about that. She said: I wanted to kill you. He said: “Allaah would not have given you the power to do that.”
Narrated by al-Bukhaari, 2474; Muslim, 2190
Secondly:
The Muslim must understand that there is no contradiction between the texts of the revelation. What some people think, that there are contradictions between the texts of the revelation are only apparent contradictions as it appears to them, but in fact they are not contradictions. Hence the well-versed scholars of Islam are not incapable – by the grace and help of Allah – of reconciling what appears to be a contradiction for those who are unaware of how these texts may be reconciled.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
It is not possible for there to be in Islam two reports that contradict one another in all ways, without one of them being stronger and thus taking precedence.
Al-Musawwadah, 306
Ibn al-Qayyim (may Allah have mercy on him) said:
As for there being two clear saheeh hadeeths that contradict one another in all aspects without one of them abrogating the other, this does not exist in the first place. Allah forbid that such a contradiction should be found be in the words of the most truthful one (blessings and peace of Allah be upon him), from whose lips nothing but the truth came.
Zaad al-Ma‘aad, 4/149
Ibn al-Qayyim (may Allah have mercy on him) also said:
Blessings and peace of Allah be upon the one whose words confirmed one another and testified to one another. Any conflict or confusion can only stem from misunderstandings, not from the words of the Prophet (blessings and peace of Allah be upon him). What every believer must do is confirm his beliefs in the words of the most truthful one (i.e., the Prophet (blessings and peace of Allah be upon him)), and he should realise that above every man of knowledge, there is someone more knowledgeable.
Miftaah Dar as-Sa‘aadah, 3/383
Ash-Shaatibi (may Allah have mercy on him) said:
Anyone who is well versed in the fundamentals of sharee‘ah would realize that the shar‘i texts could hardly contradict one another and anyone who examines the basis of different shar‘i issues would see any confusion therein, because there are no contradictions at all in sharee‘ah. So the one who is well versed in it is aware of the subtle differences between one text and another, he will never find any contradiction. Therefore you can never find two texts that all Muslim scholars agree contradict one another. But because the scholars are not infallible, it is possible that there may be a contradiction between texts in the opinion of some of them.
Al-Muwaafaqaat, 4/294.
There are some scholars who challenged those who claimed that there are contradictions between the texts of the revelation, such as Imam Ibn Khuzaymah (may Allah have mercy on him) who used to say – as we see inTadreeb ar-Raawi, 2/176: I do not know of any two hadeeths that contradict one another; if anyone has two hadeeths that contradict one another, let him bring them to me so that I may reconcile between them.
Thirdly:
With regard to what the questioner mentioned about there being an apparent contradiction between the words of Allah, may He be exalted,“Allah will protect you from mankind”and the words of the Prophet (blessings and peace of Allah be upon him), “and this time I feel that my aorta is being cut” and the fact that he died from the poison that the Jews put in his food – there is no contradiction between them, because the protection of which the verse speaks is protection from fitnah and misguidance, and from being killed before having conveyed the message, and all of that was fulfilled for him (blessings and peace of Allah be upon him). His Lord, may He be exalted, protected him from all of that and he (blessings and peace of Allah be upon him) did not die until after he had conveyed the message of his Lord. Allah, may He be exalted, said (interpretation of the meaning):
“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion”
[al-Maa’idah 5:3].
Some of the scholars mentioned a subtle meaning here, which is that Allah, may He be exalted, insisted that for our Prophet (blessings and peace of Allah be upon him), Prophethood and martyrdom should be combined.
Allah, may He be exalted, protected His Prophet (blessings and peace of Allah be upon him) from the kuffaar of Quraysh when they wanted to kill him in Makkah, and his Lord protected him from being killed in Madinah in the campaigns in which he was present. And even when the Jews attempted to kill him with poison, Allah protected him from that, and the mutton told him that it was poisoned. The Sahaabi who was with him and ate some of it – namely Bishr ibn al-Bara’ ibn Ma‘roor – died but the Prophet (blessings and peace of Allah be upon him) did not die. But this does not contradict the fact that that there was some effect from that poison or his belief that he would die because of it. What he (blessings and peace of Allah be upon him) said does not mean that the poison was the cause of his death; rather the report indicates that he was feeling it and that that might coincide with the end of his life.
Whatever the case, protection from being killed came before he finished conveying the message of his Lord, and he (blessings and peace of Allah be upon him) did not die until he had conveyed it in the most complete manner. The context of the verse indicates that, as his Lord, may He be exalted, instructed him to convey the message and told him that He would protect him from the people.
This idea is also supported by what the Prophet (blessings and peace of Allah be upon him) said to the Jewish woman: “Allaah would not have given you the power to do that.” That was after she told him that she had wanted to kill him. This is either a statement that refers to his being protected against being killed by poison until he departed this world, or it is a statement indicating that that would not happen before the message was conveyed.
To sum up: it may either be said that the Prophet (blessings and peace of Allah be upon him) was protected from being killed by the poison – as we shall see below in the words of Ibn Katheer, an-Nawawi and others – and that Allah revealed to him that there was poison in the meat and this was part of His protection of him, or it may be said that the protection was during his conveying of the message of Islam, which does not mean that he could not be killed after the message had been conveyed – as we shall see below in the words of al-Qurtubi, Ibn Hajar and al-‘Uthaymeen – and that through this killing, Allah granted our Prophet (blessings and peace of Allah be upon him) both Prophethood and martyrdom, and made that a reminder to us of the ongoing enmity of the Jews towards us and our religion.
There follow some of the comments of the scholars on what we have mentioned above, which will explain what we mean, in sha Allah.
1. Ibn Katheer (may Allah have mercy on him) said:
Part of Allah’s protection of His Messenger (blessings and peace of Allah be upon him) was His protection of him from the people of Makkah and their leaders, those who bore malicious envy towards him, and those who were stubborn, despite the intensity of their enmity and resentment, and their drawing up plans to oppose him night and day, through the means that He created by His decree and wisdom. At the beginning of his mission, He protected him by means of his paternal uncle Abu Taalib, who was an important leader who was obeyed among Quraysh. Allah created in his heart a natural love for the Messenger of Allah (blessings and peace of Allah be upon him), not love as ordained by Allah; if he had become Muslim, the kuffaar and their leaders would have had the audacity to harm the Prophet (blessings and peace of Allah be upon him). But because he (Abu Taalib) and they had in common the fact that they were not believers, the kuffaar feared and respected him. But when Abu Taalib died, the mushrikeen caused him some harm, then Allah, may He be glorified and exalted, brought him the Ansaar, who swore allegiance to him as Muslims, who arranged for him to move to their land – namely Madinah. When he joined them, they protected him against the red and the black (i.e., all people). Whenever any of the mushrikeen or people of the Book wanted to do him harm, Allah opposed them and turned their plots against them. When the Jews plotted against him by means of witchcraft, Allah protected him from them and revealed to him the Mi‘wadhatayn (Soorat al-Falaq and an-Naas) as a remedy for this disease. When the Jews poisoned the leg of mutton in Khaybar, Allah informed him of that and protected him from it. And there are many similar cases which it would take too long to mention here.
Tafseer an-Nawawi, 3/154
2. an-Nawawi said, in his commentary on the hadeeth about the poisoned mutton:
This shows how he (blessings and peace of Allah be upon him) was protected from all the people, as Allah said (interpretation of the meaning):“Allah will protect you from mankind”[al-Maa’idah 5:67]. This is a miracle of the Messenger of Allah (blessings and peace of Allah be upon him), as he was protected from the poison that killed others, and Allah, may He be exalted, informed him that it was poisoned, and the leg of mutton itself spoke to him. Elsewhere than in Muslim it is narrated that the Prophet (blessings and peace of Allah be upon him) said: “The leg (of mutton) is informing me that it is poisoned.”
Sharh Muslim, 14/p. 179
3. Ibn al-Jawzi (may Allah have mercy on him) said:
With regard to the words of Allah (interpretation of the meaning):“Allah will protect you from mankind”[al-Maa’idah 5:67], Ibn Qutaybah said: That is, He will protect you against them. The protection of Allah means that He prevents him from committing sin.
If it is said: Where is the guarantee of protection when his cheek was cut, his tooth was broken and other kinds of harm reached him? There are two answers to this.
The first is that he was protected against being killed or captured or extensive harm. With regard to regular harm, that was possible.
The second is that this verse was revealed after those things happened to him, because al-Maa’idah is one of the last soorahs to be revealed.
Zaad al-Maseer, 2/397
4. Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) said:
With regard to what befell the Messengers of different kinds of harm, the Prophet (blessings and peace of Allah be upon him) was not protected from that; rather some such things did happen to him. He was wounded on the day of Uhud, his helmet was broken on his head, some of the links of chainmail were embedded in his cheek and he fell into one of the holes that were dug there. They also put great pressure on him in Makkah where he encountered some of that which had befallen previous Messengers, that Allah had decreed for him, and Allah raised him thereby in status and multiplied his rewards. But Allah protected him against them and they were not able to kill him or to stop him conveying the message; they did not come between him and what he was obliged to do of conveying the message. He conveyed the message and fulfilled the trust, may the blessings and peace of Allah be upon him.
Fataawa ash-Shaykh Ibn Baaz, 8/p. 150
5. Al-Qurtubi (may Allah have mercy on him) said:
There is nothing in this verse that contradicts the idea that he should take precautions to protect himself, just as the fact that Allah declared that His religion would be victorious and prevail does not contradict the command to fight and make all necessary preparations for the fight.
Al-Mufhim lima Ashkila min Talkhees Kitaab Muslim, 6/280
6. al-Haafiz Ibn Hajar (may Allah have mercy on him) said, after quoting these words of al-Qurtubi:
Based on this, what is meant is protection against fitnah and misguidance, or being killed. And Allah knows best.
Fath al-Baari, 6/82
Fourthly:
Among the practical examples of the Prophet’s being protected from being killed before the message had been conveyed is the following:
It was narrated that Jaabir ibn ‘Abdullah said: We went out on a campaign with the Messenger of Allah (blessings and peace of Allah be upon him) in the direction of Najd. The Messenger of Allah (blessings and peace of Allah be upon him) caught up with us in a valley where there were a lot of trees. The Messenger of Allah (blessings and peace of Allah be upon him) dismounted beneath a tree and hung up his sword of one of its branches, and the people scattered in the valley seeking the shade of the trees. The Messenger of Allah (blessings and peace of Allah be upon him) said: “A man came to me whilst I was sleeping and took the sword. I woke up to see him standing over my head and he took me surprise when I saw that the sword was unsheathed in his hand. He said to me: Who will protect you from me? I said: Allah. Then he said a second time: Who will protect you from me? I said: Allah. Then he put the sword back in its sheath, and there he is, still sitting here.” Then the Messenger of Allah (blessings and peace of Allah be upon him) did not take the matter any further.
Narrated by al-Bukhaari, 2753; Muslim, 843
According to another report, he said: O Muhammad, who will protect you from me? The Messenger of Allah (blessings and peace of Allah be upon him) said: “Allah will protect me from you; put down the sword.” And he put it down.
An-Nawawi said:
This shows that the Prophet (blessings and peace of Allah be upon him) put his trust in Allah and that Allah, may He be exalted, protected him from the people, as Allah, may He be exalted, says (interpretation of the meaning):“Allah will protect you from mankind”[al-Maa’idah 5:67].
Sharh Muslim, 15/44
And Allah knows best.









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Quraanic Exegesis, Dought&clear, - * Commentary on the verse “Allah accepts only the repentance of those who do evil in ignorance and foolishness and repent soon afterwards” [an-Nisa’ 4:17]

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Does One knowingly indulge into a sin while knowing its against the Orders of Allaah Glory be to him have a chance of his Tawbah to be accepted? Because in chapter 4:17-18 It is stated that Allaah Glory be to him Accepts Repentence of those who do evil in ignorance and soon after Repent. also in 3:135 it is stated that believers are the ones who dont insist on doing a sin knowingly. But Anyone who disobeys Allaah Glory be to him knowingly or unknowingly is ignorant according to Mujahid. and is the term used in 4:17 a general term Jahalah meaning To act ignorantly?.
Praise be to Allaah.
If a person commits sin knowing that he is disobeying Allah and going against His command and exposing himself to punishment, then he repents sincerely, Allah will accept his repentance and forgive him, no matter how great his sin was. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
If a person repents from sin, Allah will forgive him, whether it was shirk or otherwise, as He says (interpretation of the meaning):
“Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful”
[al-Zumar 39:53].
Ibn al-Qayyim (may Allah have mercy on him) said:
If a person repents sincerely, his previous bad deeds will be erased and the reward for his good deeds will be restored for him.
End quote fromal-Waabil as-Sayyib, p. 12
Secondly:
With regard to the words of Allah (interpretation of the meaning):
“Allah accepts only the repentance of those who do evil in ignorance and foolishness and repent soon afterwards; it is they to whom Allah will forgive and Allah is Ever All-Knower, All-Wise”
[an-Nisa’ 4:17],
what is meant by ignorance in this verse is deciding to go ahead and commit an act of disobedience towards Allah; it does not mean that he does not know in the first place that what he is doing is a sin and act of disobedience. In this case, if he repents soon afterwards, Allah will accept his repentance. Everyone who repents before death is regarded as having repented “soon afterwards”. This is by the grace of Allah and His abundant mercy to His slaves.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Abu’l-‘Aaliyah said: I asked the companions of Muhammad about this verse and they said to me: Everyone who disobeys Allah is ignorant, and everyone who repents before death has repented “soon afterwards”. This was also the view of the majority of commentators.
Mujaahid said: Everyone who disobeys Allah is ignorant at the time of his disobedience. Al-Hasan, Qataadah, ‘Ata’, as-Suddi and others said: They are only called ignorant because of their disobedience, not because they do not have the power of discernment.
Az-Zajjaaj said: The verse does not mean that they are ignorant of it being bad, because if a Muslim does something the nature of which he is unaware of, he is regarded as being like one who did not do anything wrong. Rather what is meant here is one of two things: either they did it when they were not quite aware of its bad consequences or they did it knowingly and were aware that its consequences would be bad, but they preferred immediate worldly gain to the Hereafter, so they were called ignorant because of their preference for a little worldly pleasure over abundant pleasure and eternal well-being (in the Hereafter).
What is meant here is that everyone who disobeys Allah is ignorant, and everyone who fears Him has knowledge.
End quote fromMajmoo‘ al-Fataawa, 7/22
See alsoTafseer Ibn Katheer, 2/235
The scholars of the (Standing) Committee were asked:
I am an old man, fifty-nine years old, and I was afraid when I heard the verse in which Allah, may He be exalted, says (interpretation of the meaning):
“Allah accepts only the repentance of those who do evil in ignorance and foolishness and repent soon afterwards; it is they to whom Allah will forgive and Allah is Ever All-Knower, All-Wise.
And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: Now I repent”
[an-Nisa’ 4:17-18].
Does committing bad deeds knowing that they are bad prevent one from repenting?
The scholars of the Committee replied:
The fact that a person committed a sin knowing that it was a sin does not prevent him from repenting. There are three conditions for repentance: giving up the sin, regretting what one has done, and resolving not to go back to the sin. If the rights of any human beings were affected, then it is essential to restore them to him or to ask him to let one off. And everyone who disobeys Allah is ignorant.
End quote fromFataawa al-Lajnah ad-Daa’imah, 24/308-309
Thirdly:
The verse (interpretation of the meaning):
“And those who, when they have committed Fahishah (illegal sexual intercourse etc.) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; - and none can forgive sins but Allah - and do not persist in what (wrong) they have done, while they know”
[Aal ‘Imraan 3:135]
does not contradict what we have said above. What this verse means is that one of the characteristics of the pious slaves of Allah is that, if they commit any serious major sin or any sin less than that, they hasten to repent and ask for forgiveness, and they remember their Lord and what He has warned the sinners of and what He has promised to the pious; so they ask Him to forgive their sins and conceal their faults, whilst also giving them up and regretting them. Hence He says“and do not persist in what (wrong) they have done, while they know.”
See:Tafseer as-Sa‘di, p. 148
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
If he persists in a minor sin it becomes a major sin, but if he repents from it, he will be forgiven. … If he repents sincerely, his sins will be forgiven. Then if he goes back to the sin, he had to repent again, and if he repents Allah will accept his repentance again.
And Allah knows best.

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