What is special about the day of `Ashura’? What is the significance of fasting the Day of `Ashura’?
About this day the Prophet (peace be upon him) said, “Fasting the day of `Ashura’ (is of great merits), I hope that Allah will accept it as an expiation for (the sins committed in) the previous year.” (Muslim)
In the video here Sheikh Waleed Basyouni provides answers to these questions, while reflecting on this hadith …
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In Surat Az-Zumar, Allah calls upon us in a very unique way – not by our belief, but by our mistakes and sins – and then endearingly reminds us of such a beautiful truth: that every sin that anyone has ever committed – combined – cannot measure up to an ounce of Allah’s forgiveness and mercy.
Say: “O my Servants who have transgressed against their souls! Despair not of the Mercy of Allah: for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful”. (Az-Zumar 39:53)
What’s the step that will get us there?
Check out today’s episode…
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By Dr. Jasser Auda
(If you find yourself having less hope in God when you make a mistake, then realize you are only relying on your work.)
I have an intention to start a spiritual journey to God (Exalted be He), but the question is: where should I start? What are my necessary supplies and provisions in this journey? Should I recall the good deeds I have done and take them as my provisions in this journey?
The answer given by Ibn `Ata’illah in this word of wisdom is: No. I should not rely even on my good deeds. I should start my journey to God putting my trust on Him alone, and hoping only for His Mercy and Bounty.
One might ask: Is not receiving God’s Mercy a result of my good deeds? Does the Godly Mercy stop? Does the Godly Bounty end?
The answer is: No. “If God were to take men (immediately) to task for all the evil that they do (on earth), He would not leave a single living creature upon its face.” (An-Nahl 16:61)
Therefore, I should rely on God’s Mercy and Bounties despite my shortcomings. This is the right course for the right start.
The right start has to be accompanied also by offering repentance of sins and errors. According to God’s laws in His Universe, if I want to add something to any place, there should be a space for this addition. If I want to fill my heart with light and God’s remembrance, I should first completely empty my heart of filth, darkness, and sins.
Only then filling my heart with goodness becomes very easy or according to the Sufi expression, (one has to divest his heart of bad characteristics before filling it with good ones, then having peace in his heart deriving from unceasing devotion to God). Therefore, I start the journey with repenting to God of my shortcomings.
And (always), O you believers – all of you – turn unto God in repentance, so that you might attain to a happy state! (An-Nur 24:31)
In addition to repentance, there is another important meaning that Ibn `Ata’illah emphasizes in this word of wisdom, that is of hope. I have to take repentance and hope as my companions in my journey. As for the question on how to relate repentance to hope in this start, this is what Ibn `Ata’illah explains in this word of wisdom.
Ibn `Ata’illah (may God be merciful to him and be pleased with him) says: (If you find yourself having less hope in God when you make a mistake, then realize you are only relying on your work.) This means: among the signs, through which you know that you are relying and putting your trust on you deeds not on God’s Mercy and Bounty, is that your hope in God (Glorified and Exalted be He) decreases when you sin and err, then you start to repent to God.
There are some conditions attached to repentance. First, you should feel remorseful for the sin you have committed. Second, you should give up that sin. Third, you should have a strong will never to sin again. Fourth, if the sin you have committed has to do with people’s rights, you have to give this right back.
If you want to offer a sincere repentance, you have to meet these conditions.
The first condition is feeling sorry for the sin you have committed. Prophet Muhammad (peace be upon him) said; “Repentance means feeling sorry (for having disobeyed God)”. (Ibn Hibban & Ibn Majah)
The second condition is to refrain from committing the sin. You cannot continue committing the sin and at the same time you claim that you are demonstrating repentance. This is clear hypocrisy.
The third condition is to have a strong will never to sin again, i.e. you cannot feel regret about your sin and give it up, while you have an intention to commit the sin again next week or so. If happens that you committed the sin again, you have to renew the repentance, renew your deep feeling of regret and your will not to sin again.
God is Most-Forgiving and Forbearing, Most Merciful and Compassionate. He does not mind accepting one’s repentance again and again. On the contrary, God feels happy when His servant repents to Him every time he sins.
As for the fourth condition, scholars said that if the sin you have committed has to do with people’s rights, you have to give this right back. For example, if you unlawfully take something from someone, you have to give it back. If you do someone an injustice, you have to remedy this injustice. You have also to acknowledge people’s rights and seek their pardon if you take their money or speak ill of them.
Ibn `Ata’illah supposes that you have fulfilled these conditions. But here we are talking about one of the ethics attached to repentance, which is that of hope. Ethics are different from conditions. If you fulfill the conditions, you have also to fulfill the ethics. You should cherish hopes that God will accept your repentance.
These it is who may look forward to God’s grace: for God is much-forgiving, a dispenser of grace. (AL-Baqarah 2:218)
Sometimes, hope is lost when one asks himself: how should I look forward to God’s grace after committing such sins and how is God going to accept my repentance?
This feeling will affect one’s hope in God’s mercy and eventually may lead him to a state of despair and hopelessness.
And who-other than those who have utterly lost their way-could ever abandon the hope of his Sustainer’s grace? (Al-Hijr 15:65)
In this connection, Ibn `Ata’illah says that, no matter how grave one’s sins are, they should not affect his hope in God’s mercy. If one repents sincerely to God, God, surely, will accept his repentance. The Prophet is reported to have said “One who has repented of a sin (sincerely) is like one who has never sinned at all.” (Ibn Majah)
Rest assured that if you offer a sincere repentance, God will accept it no matter how grave your sins are. These sins are nothing in God’s sight. God says in the Divine Hadith: “O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were you to come to Me with sins nearly as great as the earth, I would forgive you.” (At-Tirmidhi)
Therefore, hope should not be affected by the gravity of the sin. Rather, one should make a sincere intention to repent to Allah of the sins and look forward to His Mercy. God says in the divine hadith: “I am as My servant expects Me to be. So, let him think of Me as he wishes.” (Al-Bukhari and Muslim)
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The article is excerpted from “Some of Al-Hikam Al-Ataiyyah” (The Path to God: A Journey with Ibn `Ata’illah’s Words of Wisdom In the Light of the Quran, the Prophetic Tradition, and Universal Laws of God- By Dr. Jasser Auda
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By Dr. Jasser Auda
Relying on God (tawakkul) is one of the important Islamic concepts that may be misunderstood and therefore might lead to undesirable results. This misunderstanding might also lead to some forms of deviation and introducing innovations in religion. Likewise, it might result in a state of failure in both religious affairs and worldly affairs.
When you leave worldly affairs to unreliable people, neglect the means, or quit your work completely, you are deviating from the path of relying on God and practicing apathy (tawaakul) not relying on God (tawakkul).
Ibn `Ata’illah says: (Save yourself from worrying (tadbir). Somebody else already took care of your affairs for you.) What is meant by tadbir here?
Tadbir in Arabic means considering the results and outcomes of a certain action. Therefore, tadbir is closely connected with outcomes. In their turn, the outcomes are connected with the concept of relying on God. God says:
… so that they answered, “God is enough for us; and how excellent a guardian is He! (Aal `Imran 3:173)
Then, when you have decided upon a course of action, place your trust in God: for, verily, God loves those who place their trust in Him. (Aal `Imran 3:159)
In God, then, let the believers place their trust! (Aal `Imran 3:160)
Thus, the virtue of relying on God is mentioned and highly praised in many Qur’anic verses and what is mentioned frequently in the Qur’an is of profound significance and takes high priority.
There is a considerable difference between relying on God and worrying which is the same difference between the means and outcomes. By this I mean that there is a difference between work represented in striving to achieve the goals, exerting efforts and devoting time and the outcome of this work represented in events, figures, and results.
Your role is to strive and rely on God. You do not have to worry about the process of governing such affairs. It is God who governs everything. “And who is it that governs all that exists?” (Yunus 10:31) , this is a clear question raised in the Qur’an.
God governs all that exists. You have to take the means and leave the outcomes to God because taking the means and causes is part of relying on God. When the Prophet (peace be upon him) wanted to give an example of relying on God, he said: “If you had all relied on Allah as you should rely on Him, then He would have provided for you as He provides for the birds, who wake up hungry in the morning and return with full stomachs at dusk.”
You are like the bird. The bird does not stand on one branch of a tree all the time waiting for the grains. But it moves from one branch to another until it gets the grains. The bird has to do its best to get the grains, and providing the bird with the grains is God’s work.
Therefore, you should take the means and leave out the outcomes to God. Some Muslims- even those who are on the path to God- do not take the means, stay at the mosque all the time and ask people for food and clothes. They argue that governing things is not their task. Their argument is correct, but they have to rely on God and relying on God necessities having recourse to the means and the causes of achieving goals.
It is reported that a man used to stay at the mosque all the time arguing that he is devoting himself and his time to worship God. The Prophet asked about the one who takes care of him. The Prophet was told that the man’s brother takes care of him. The Prophet replied: “His brother is better than him.” `Umar ibn al-Khattab advised some people who stayed at the mosque and said “We are relying on God.” He said his common words: “The sky does not rain gold or silver.”
If one cannot attain success after having recourse to every necessary means, this is a proper situation to really rely on God. If the means you have taken fail you, you might say: O God, I have done my best and I left no stone unturned, what should I do? At this point, you are indeed putting your trust in God.
What is not conformable with relying on God is not to do anything or not to have recourse to every kind of means and causes of success. Some ignorant people ignore taking the necessary means intentionally. What is needed from you is to take all the means, and then rely on God.
Sometimes God might withhold form me the causes, the means and take from me my power so that I return to Him and rely on Him. This is a valuable God-given gift.
Relying on God is not inconsistent with what we call nowadays planning, making a feasibility study, studying the market, etc. All this is part of relying on God because by planning, organizing, studying, etc. we are having recourse to the means of success. If you are a trader, you have to make a feasibility study and do your calculations. If you lose, this is God’s decree. If you win, it is also God’s decree. You do not have to worry about the outcomes. To lose or to win, to succeed or to fail, is not your business.
Even in religious issues whether they have to do da`wah (Islamic call) issues, scientific issues, or worship issues, you do the thing and leave the rest to God. For example, you worship God by calling people to do good deeds but guiding those people is left to God. God says:
It is not for you (O Prophet) to make people follow the right path, since it is God (alone) who guides whom He wills. (Al-Baqarah 2:272)
Verily, you cannot guide aright everyone whom you love: but it is God who guides him that wills (to be guided); and He is fully aware of all who would let themselves be guided. (Al-Qasas 28:56)
Ibn `Ataillah says: (Save yourself from worrying. Somebody else already took care of your affairs for you.). What is meant by “somebody else”? Who provides you with the means of living? Who plans for your success? Who decides on the outcomes? It is God the Almighty. Therefore, if somebody else has done something for you, why you go and do it yourself?
This is a very simple rational issue. If there is a specialist in a certain field doing something for you, it is not proper to go and do it yourself. How about if the one who is taking care of this thing is God Himself!
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The article is excerpted from “Some of Al-Hikam Al-Ataiyyah” (The Path to God: A Journey with Ibn `Ata’illah’s Words of Wisdom In the Light of the Quran, the Prophetic Tradition, and Universal Laws of God- By Dr. Jasser Auda
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By Dr. Jasser Auda
“Bury yourself in the land of anonymity. A seed that is never buried underground will never produce. There is nothing more beneficial to the heart than an isolation that allows it to enter a state of reflection.”
If we want to understand well the meaning of awe, hope, relying on God, and sincerity and want to turn this rational understanding to a heart feeling, then the way, as Ibn `Ata’illah suggests, is to reflect.
Reflection is a marvelous form of worship that pushes people in their path to God. It helps people achieve their spiritual goals. The Prophet (peace be upon him) said: “Reflection for one hour is better than worship for sixty years.”
This is because the one who spends his time reflecting on God, His creation, His universal laws, His religion, and His legislation, is really converting the mere rational information to sincere conditions and spiritual lights.
Verily, in the creation of the heavens and the earth, and in the succession of night and day, there are indeed messages for all who are endowed with insight, (and) who remember God when they stand, and when they sit, and when they lie down to sleep, and (thus) reflect on the creation of the heavens and the earth: “O our Sustainer! You have not created this without meaning and purpose. Limitless are You in Your glory! Keep us safe, then, from suffering through fire! (Aal `Imran 3:190-191)
Those who are endowed with insight reflect on the creation of the heavens and earth and on the day and the night based on the knowledge and information they know about the universe. Many people possess such information in their minds only without reaching their hearts.
On the other hand, those who reflect on the universe calling to their minds the Creator of the universe, or reflect on the heavens and the earth calling to their minds the Maker of the heavens and the earth, their reflection will eventually lead them to admit in their hearts “You have not created this without meaning and purpose.” Reflection will make them stand in awe of God, therefore they pray to God: “Keep us safe, then, from suffering through fire!”. Thus reflection has a significant influence on the heart. God says:
Only such as are endowed with (innate) knowledge stand (truly) in awe of God: (for they alone comprehend that). (Fatir 35:28)
In this word of wisdom Ibn `Ata’illah points to another concept that supports the concept of reflection that is of anonymity and isolation. This concept is one of the concepts that many people misunderstand and take them away from the true objectives of religion and the spirit of Islam.
By the Arabic word khumul, Ibn `Ata’illah does not mean laziness, however he means the state of obscurity from fame. This state is achieved when one isolates himself from people. This isolation is for a limited period, as isolation from the world for a long time without any kind of interaction is against the teachings of Islam. The Prophet is reported to have said: “There is no monasticism in Islam.”; “The Muslim who interacts with people and is patient when they harm him is better than a Muslim who doesn’t mingle and is not patient when people harm him.” (Al-Bayhaqi)
Therefore, a Muslim interacts with people, works, gets married, visits his relatives and his neighbors, enjoins good and forbids evil, befriend people, etc.
Then, what does Ibn `Ata’illah mean by “isolation”? Is there evidence in the prophetic tradition to support it? Or is it an innovation?
The clear origin of isolation, in addition to the Prophet’s isolation in the cave of Hira’ before and after the Revelation, is the Prophet’s staying in the mosque to worship God during the month of Ramadan and during other months.
Abu Hurairah (may Allah be pleased with him) reported that the Prophet used to perform I`tikaf (staying in the mosque to worship God) every year in the month of Ramadan for ten days, and when it was the year of his death, he stayed in the mosque for twenty days.
`A’isha (may Allah be pleased with her) reported that the Prophet used to perform i`tikaf in the last ten days of Ramadan until he died, then his wives continued to do i`tikaf after he died. She also reported that the Prophet performed i`tikaf for twenty days during the month of Shawwal.
Ibn `Ata’illah makes a connection between this prophetic tradition and a divine law which states that every plant or animal or even human being that is expected to grow and produce should be buried in the darkness and grow away from external factors.
Thus, a seed is planted in the darkness of the earth until its roots and branches begin to grow, then it splits the soil and comes to the surface. A fetus grows in the darkness of the mother’s womb until its organs and nerves are formed, then it comes to life.
Likewise, the heart and the mind grow through retreat in the mosque or through isolation from the creation until one gets into the state of spiritual and divine thoughts. When one reaches this state, he can travel from the world of the universe to the world of the Originator, from the word of the Creatures to the world of the Creator, from the world of the sings, rules and rituals to the world of meanings, wisdoms and objectives. How beneficial is this to the heart! How great is this isolation that takes one back to the purity of faith and the truthfulness of the connection with God!
Otherwise “a seed that is never buried underground will never produce”, as Ibn `Ata’illah says. This is a constant universal law that will never be changed.
Temporary isolation from the creation has other benefits. One benefit is that it helps one to avoid committing sins. This is because most sins are the result of mingling with people. He who is alone does not commit sins.
Another benefit of isolation is that it trains the servant to protect his tongue against its destructive vices. God says: “However, man is, above all else, always given to contention.” (Al-Kahf 18-54)
Isolation also trains the servant to purify his intention to God because he will not occupy himself with how people look at him and what they will say about him. Though showing off may find its way to one’s heart even if one is alone when one occupies himself with how people think about him.
Therefore, Ibn `Ata’illah says elsewhere: “Perhaps showing off in good works has entered upon you from where people do not see you.” At any rate, isolation involves a kind of training on how to make the intention purely for God and how to forget the people around you and how they think about it positively or negatively.
If the servant looks for what benefits his heart, he will make progress in his spiritual journey to God. Sometimes we forget the work of the heart and focus on the work of the organs. This hardens the heart and leads to forgetfulness, and puts some obstacles and difficulties in the course of one’s journey to God. However, temporary isolation from the people and reflection on God help one reach his destination quickly. There is nothing more beneficial to the heart than an isolation that allows it to enter a state of reflection.
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The article is excerpted from “Some of Al-Hikam Al-Ataiyyah” (The Path to God: A Journey with Ibn `Ata’illah’s Words of Wisdom In the Light of the Quran, the Prophetic Tradition, and Universal Laws of God- By Dr. Jasser Auda
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By Dr. Jasser Auda
Trying to discover the flaws within you is better than trying to discover the worlds hidden from you.
One may start his journey to God the right way. But unfortunately, he might feel self-conceit or feel that he is doing God a favor and forget that he has many flaws. After setting the rules of how to perfect the beginning of the journey, Ibn `Ata’illah says: “Trying to discover the flaws within you is better than trying to discover the worlds hidden from you.”
“Human” Flaws
A servant, who does extra rituals, might think that is able to know the Unseen or that he has the piercing sight about which the Prophet said; “Beware of the piercing sight of the believer, for he sees with the light of God.” (At-Tirmidhi) Therefore, Ibn `Ata’illah is warning us saying: “Trying to discover the flaws within you is better than trying to discover the worlds hidden from you.”
If one thinks that he is free from flaws, surely he is mistaken, because this is the nature of human beings. God enjoys the perfect attributes, while humans suffer from flaws.
God is the Generous, but man is miser: “Say: “If you were to own all the treasure-houses of my Sustainer’s bounty, lo! you would still try to hold on (to them) tightly for fear of spending (too much): for man has always been avaricious (whereas God is limitless in His bounty).” (Al-Israa’ 17:100) God is the Mighty, but man is very weak: “God wants to lighten your burdens: for man has been created weak.” (An-Nisaa’ 4:28) God is Merciful, but man is cruel. God is much-forbearing, but man is angry. God is forgiving, but man does not forgive easily. God is patient, but man is prone to be hasty in his judgments. God is the Knower, but man is ignorant. God is the Just, but man does injustice to others.
One should do his best to discover the flaws within himself. This is much better than trying to discover the worlds hidden from him because one can not discover hidden worlds before purifying himself from flaws. Man will never purify himself completely, but he should do as much as he can to purify it. Purifying the inner self eventually helps one realize his nature and attain the quality of humbleness. Self-purification and humbleness make one spiritually elevated and bring about divinely bestowed knowledge and spiritual lofty status.
Scholars have identified several ways through which one discovers his flaws. This includes:
First, being criticized by people: if someone criticizes you, you have to think deeply about this criticism. Is it a constructive criticism that will help you discover your flaws? You have to take into consideration every criticism that comes from everybody even if it comes from those who are not in good terms with you. You have to ask yourself: does this criticism show me my flaws?
Second, a good friend; a good friend helps you discover your flaws when he offers you a sincere advice. `Umar ibn Al-Khattab (may God be pleased with him) said: “May God have mercy on the one who shows me my flaws.”
A sincere friend comes to you directly telling you about your flaws. From your part, you should listen to him and look within yourself for those flaws and try to amend them.
Third, God’s tests; when you are put to a test, this test will reveal your flaws and shortcomings. God says; “Are they, then, not aware that they are being tested year-in, year-out? And yet, they do not repent and do not bethink themselves (of God).” (At-Tawbah 9:126)
The verse here is talking about the hypocrites. God always puts them to tests, but they never repent to Him and they do not bethink themselves of God. If you are under pressure or put to test, you have to discover your flaws so that you will pass this test easily.
We pray to God to conceal our flaws and to help us amend them. We pray to God to grant us forgiveness in this world and the world to come.
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The article is excerpted from “Some of Al-Hikam Al-Ataiyyah” (The Path to God: A Journey with Ibn `Ata’illah’s Words of Wisdom In the Light of the Quran, the Prophetic Tradition, and Universal Laws of God- By Dr. Jasser Auda
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By Dr. Jasser Auda
After looking within oneself and discovering its flaws, one has to know the origin of these flaws so that he can get rid of them. This is self-criticism. In this connection, Ibn `Ata’illah says; “The origin of every sin, forgetfulness, and lust is in being self-righteous, and the origin of every good deed, awareness, and chastity is in being self-critical.”
The origin of flaws -sins, forgetfulness, lusts, etc. – is to feel self-righteous, i.e. one tells himself “I am a good believer, and I am doing good deeds. I do not have to worry.” God the Almighty swore by the “Nay! I call to witness the Day of Resurrection! But nay! I call to witness the accusing voice of man’s own conscience!” (Al-Qiyamah 75:1-2) The accusing voice of man’s own conscience is the one that does not feel content with what one does and always blames him.
In another verse we read’ “And yet, I am not trying to absolve myself: for, verily, man’s inner self does incite (him) to evil, and saved are only they upon whom my Sustainer bestows His grace. Behold, my Sustainer is much-forgiving, a dispenser of grace!” (Yusuf 12:53) We notice that this statement was said by Prophet Yusuf (peace be upon him), then what about us?
The accusing voice of man’s own conscience will be saved from the Hellfire by God on the Day of Judgment. The inner self that does not blame itself may think that on the Day of Judgment it will be saved from the Hellfire.
In the story of the people of the Cave we read that the owner of the two gardens, who was very content with his inner self, said; “And neither do I think that the Last Hour will ever come. But even if (it should come, and) I am brought before my Sustainer, I will surely find something even better than this as (my last) resort!” (Al-Kahf 18:36) He hoped that on the Day of Judgment he will find a better garden than the one he had in this worldly life.
The original situation according to the Qur’an and the prophetic tradition is not to feel self-righteous. This is what the Prophet taught his companions. Therefore, they doubted even their faith. Hanzalah, one of the Prophet’s Companions, had knowledge about the names of the ten major hypocrites who were unknown to other companions. `Umar ibn al-Khattab used to ask Hanzalah if his name was among the ten people. Why did Umar ask Hanzlaha this question? Because he did not feel self-righteous. Abu Bakr As-Siddiq used to say: “I would not feel safe from God’s deep devising even if one of my feet was in paradise.” Why did Abu Bakr say that? Because he thought that he does not deserve paradise as a reward from God.
This is Abu Bakr about whom the Prophet (peace be upon him) said; “If the faith of Abu Bakr is put on one side of the scale and the faith of all people is put on the other side, the side of Abu Bakr will outweigh that of all people.”(AlBaihaqi, At-Tirmidhi, and Ahmad)
Feeling self-righteous is the origin of all sins. If you feel self-righteous and think that you have a special status in God’s sight, surely you will commit sins. If you fear God and think that you are a normal believer, you will avoid committing sins.
Ibn `Ata’illah is talking in this word of wisdom about the forbidden lust, i.e. arrogance, miserliness, greed, extravagance, etc. Feeling self-righteous is the origin of every forbidden lust. If you avoid this feeling, you will keep yourself away from committing sins. This was the practice of the prophets, messengers, and righteous people.
However, the believer blaming himself should not come under self-criticism. Self-criticism means that you always blame yourself until you feel desperate. For example, if you keeping telling yourself that you are not a good person, you are not doing good deeds, etc., you will feel hopeless and will abandon everything. This course of action is rejected in Islam.
Moderation is a virtue that lies between two vices, one of blaming oneself until one feels desperate, and the other not blaming oneself at all until one feels self-conceited. With moderation, our inner self will improve and we will advance in the course of our spiritual journey to God.
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The article is excerpted from “Some of Al-Hikam Al-Ataiyyah” (The Path to God: A Journey with Ibn `Ata’illah’s Words of Wisdom In the Light of the Quran, the Prophetic Tradition, and Universal Laws of God- By Dr. Jasser Auda
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By Dr. Mohammad Ratib Al-Nabulsi
Allah’s Beautiful Name, Al-Ghaffar, comes in the Qur’an under three forms, first of which is “Ghafir”. Allah, All-Mighty, says:
Man’s sins and wrong-doings are by no means infinite, but Allah’s Divine Forgiveness is really Infinite.
Ghafir-i-dhamb (the Forgiver of sin), the Acceptor of repentance, the Severe in punishment, the One Who Bestows (Favors). There is no god but He, to Him is the Final Return. (Ghafir 40:3)
The second form is “Al-Ghafour”, as in Allah’s words:
And your Lord is Al-Ghafour (the Oft-Forgiving), the Owner of Mercy. Were He to call them to account for what they have earned, then surely, He would have hastened punishment for them; but they have their appointed time, from which they will find no escape. (Al-Kahf 18:58)
In His words:
And He (Allah) is Al-Ghafour (the Oft-Forgiving), the Compassionate. (Al-Buruj 85:14)
Declare (O Muhammad) unto My slaves that truly, I am Al-Ghafour (the Oft-Forgiving), the Most Merciful. (Al-Hijr 15:49)
Say to My salves who have transgressed against themselves: ‘Do not despair of Allah’s Mercy. Verily, Allah forgives all sins. Truly, He is Al-Ghafour (the Oft-Forgiving), the Most Merciful. (Az-Zumar 39:53)
The third form of this Divine Name is “Al-Ghaffar” as in Allah’s words:
And verily, I am Al-Ghaffar (the All-Forgiving) for him who repents, believes and does righteousness and is moreover rightly guided. (Ta-Ha 20:82)
I said: ‘Ask forgiveness of your Lord, (for) verily, He is Ghaffar (All-Forgiving). He will send rain to you in abundance, and give you increase in wealth and children, and bestow on you gardens and bestow on you rivers. (Nuh 71:10-12)
In short, “Ghafir”, “Ghafour” and “Ghaffar” are all used to the same purport in the Qur’an, for they are derived from the same root, “Al-Maghfirah” (i.e. Forgiveness).
Some scholars said: “A person who disobeys Allah, All-Mighty, is described in the Qur’an as being “dhalim”, “dhaloum” or “dhallam”. For example, Allah says:
Then We gave the Book (the Qur’an) as inheritance to such of Our slaves whom We chose. Then, of them are some who are “dhalimun linafsih” (i.e. wrong themselves), and of them are those who follow a middle course, and of them are some who are, by Allah’s Leave, foremost in good deeds. That is indeed a great Grace. (Fatir 35:32)
Another example is Allah’s words:
Truly, We did offer the Trust to the heavens and the earth and the mountains, but they declined to bear it and were afraid of it. But man bore it; verily he was “dhalouman” (i.e. unjust to himself) and ignorant. (Al-Ahzab 33:72)
A third example is:
Say to My slaves who “asrafou” (have transgressed) against themselves: ‘Do not despair of Allah’s Mercy. Verily, Allah forgives all sins. Truly, He is All-Forgiving, Most Merciful. (Az-Zumar 39:53)
Thus, the way man commits sins or does wrong to himself determines the way in which Allah responds and forgives such sins or wrong-doings.
The delicate point in this context is that man’s sins and wrong-doings are by no means infinite, but Allah’s Divine Forgiveness is really Infinite. Therefore, only those who disbelieve in Allah despair of His Infinite Divine Forgiveness! Only those who are ignorant despair of Allah’s Infinite Divine Mercy! Only those who are ungrateful despair of Allah’s Infinite Divine Grace!
If your sin is finite but Allah’s Divine Forgiveness is Infinite, then it is most unwise, most ignorant, and most ungrateful to despair of Allah’s Infinite Divine Mercy. Therefore, a desperate person is an ignorant ungrateful disbeliever.
Another delicate point with regards to this Divine Name “Al-Ghaffar” is that the verses in which this Name is mentioned include verbs in the past form, as in Allah’s Words:
He (David) said: ‘He has wronged you in demanding your ewe in addition to his ewes; and verily, many partners oppress one another, except those who believe and do righteous good deeds – and such are few.’ And David guessed that We have tried him and he sought Forgiveness of his Lord, and he fell down prostrate and turned (to Allah) in repentance. So, We forgave him that, and verily, for him is a near access to Us and a good place of (final) return (Paradise). (Sad 38:24,25)
They also include verbs in the present form, as in Allah’s words:
Verily, Allah forgives not that partners should be set up with Him, but He forgives other than that to whom He wills. And whoever sets up partners with Allah has indeed invented a tremendous sin. (An-Nisaa’ 4:48)
They also come in the imperative form:
Our Lord! Verily, we have heard the call of one (Muhammad) calling to Faith: ‘Believe in your Lord!’, and we have believed. Our Lord! Forgive us our sins and expiate from us our evil deeds, and make us die as pious and righteous. (Aal `Imran 3:193)
They also come as verbs in the root form:
The Messenger (Muhammad) believes in what has been sent down to him from his Lord, and so do believers: each one believes in Allah, His Angels, His Books, and His Messengers, saying, ‘We hear, and we obey. (We seek) “Ghufranaka” (i.e. Your Forgiveness), our Lord! And to You is the Final Return.’ (AL-Baqarah 2:185)
This means that Allah, Most Gracious, forgives you your previous, present and future sins, for He is the Oft-Forgiving. Whenever you commit sins, He is Oft-Forgiving. He, Most Gracious, also forgives all kinds of sins. In other words, for any sin or misdeed, He is the All-Forgiving. If you wrong yourself or other, He forgives you, but of course, after you have turned to Him with true repentance and sincere devotion. He, Most Merciful, forgives all kinds of sins everywhere and at all times, for He, Glory to Him, is the Oft-and-All-Forgiving, the Most Merciful.
In fact I say such words so that brother believers may not despair of Allah’s Infinite Divine Mercy, for only ignorant desperate disbelievers despair of Allah’s Infinite Divine Mercy.
Now the question is: why does this Divine Name come in such different forms? This is a very reasonable question.
The answer is: Linguistically speaking, such variation of word-forms of Allah’s Beautiful Name “Al-Ghaffar” denotes differences in both quantity, quality and frequency of occurrence, for Allah is Ghaffar in the sense that He is both Oft-Forgiving and All-Forgiving. In other words, whatever sins mankind commit, regardless of quality or quantity of such sins, or time or place of their occurrence, Allah forgives such sins, except for one unforgivable sin, namely associating other gods with Him in worship, which is by no means forgivable, as He, All-Mighty, says:
Verily, Allah forgives not that partners should be set up with Him, but He forgives other (sins) than that to whom He wills. And whoever sets up partners with Allah has indeed invented a tremendous (unforgivable) sin. ((An-Nisaa’ 4:48)
In this context, Allah says
Whosoever does deeds of righteousness, it is for (the benefit of) his own self; and whosoever does evil, it is against his own self. And your Lord is by no means unjust to His slaves. (Fussilat 41:46)
In other words, Allah, Most Gracious, Most Merciful, never does injustice to any of His slaves, all of whom enjoy being under His Infinite Divine Justice.
Another thing: Linguistically speaking, the Arabic word “Ghafara” means “to cover or hide”, but when Allah speaks about Moses (peace be upon him):
He (Moses) said: ‘My Lord! I have wronged myself, so forgive me!’ Then, He (Allah) forgave him. Verily, He is the Oft-Forgiving, the Most Merciful. (Al-Qasas 28:16)
…and also about His Messenger, Muhammad, (peace be upon him):
That Allah may forgive you your sins of the past and the future, and complete His Favor on you, and guide you on the Straight Path. (Al-Fath 48:2)
He, Glory to Him, means that He pardons and forgives, i.e. He, Most Gracious, does not punish His Prophets and Messengers but rather forgives them.
The problem is that when we read one part of the Qur’an, we forget another. For example, when we read Allah’s words:
Say to My salves who have transgressed against themselves: ‘Do not despair of Allah’s Mercy. Verily, Allah forgives all sins. Truly, He is the All-Forgiving, the Most Merciful.’ (Az-Zumar 39:53)
Here, we should not stop but rather continue reading:
And turn you in repentance and in obedience with true Faith to your Lord and submit yourselves to Him before the Torment comes upon you, and then you will not be helped. (Az-Zumar 39:54)
In other words, Allah, is Ghafour (All-Forgiving) for those who turn to Him, for those who repent, for those who abstain from committing sins and misdeeds, for those who reform, for those who ask for Forgiveness, not for those who insist on their sins and misdeeds and never think of repenting from them, thinking, wrongly and naively, that Allah, All-Mighty, is Oft-and-All-Forgiving, Most Merciful. To this effect, Allah, Glorified and Exalted, says
Declare (O Muhammad) unto My slaves that, truly, I am the Oft-Forgiving, the Most Merciful, and that My Torment is indeed the most painful torment. (Al-Hijr 15 :49,50)
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Source: nabulsi.com
Dr. Al-Nabulsi is an outstanding Syrian Islamic scholar. He has written a number of Islamic books, most remarkable of which are: “Encyclopedia of the Beautiful Names of Allah”, “Encyclopedia of Scientific Miracles of the Holy Quran and Prophetic Sunna”, “Outlooks on Islam”, besides articles for some Syrian, Arab, Islamic, and Western magazines and newspapers. He also delivers a number of lessons, symposiums and interviews on Arab, Islamic radios and TVs.
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In this 8-episode series, Sheikh Abdurraheem Green talks about the major sins which have been forbidden by Allah in the Qur’an and by His Messenger (peace and blessings be upon him) in the Sunnah and which have been made clear by the actions of the first righteous generation of Muslims, the Companions of the Prophet.
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Taken with kind permission from iera.org.
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