All praises and thanks be to Allah, Exalted be He, for the “tawba” (repentance) and istighfār (asking for Allah’s forgiveness) He endowed to His creations. He showered whoso turns to Him in repentance with His mercy, forgiveness and love of forgiveness and effacing of sins. Many people yearn to turn to Allah in repentance after committing a sin, whether minor or heinous. Nevertheless, many of those who would repent and ask Allah for His forgiveness do not know how they can do so. Should they repent to Allah or ask for His forgiveness? And if they decide to repent, how can they repent and turn to Allah? Shall Allah accept this repentance?
Many a time, Satan interferes in the human being’s repentance; either by preventing him from repenting or by making him delay it. What are the steps which a sinner should take on committing a sin? Should he repent or ask Allah for His forgiveness? Which of them comes first? With which of them one should start? And what is the difference between them?
What is the difference between istighfār (asking for Allah’s forgiveness) and tawba” (repentance)? This is a highly significant issue. The difference between the two terms lies in the co-mingling usage of them. A word acquires different denotation according to its common usage. For instance, when a person sins he says that he will ask Allah for His forgiveness! This is not permissible. We should understand the difference between the two words. Which of them comes first? What should a sinner do?
The Noble Qūr’an states in a conspicuous way more than once the difference between istighfār (asking for Allah’s forgiveness) and tawba” (repentance), and when one should ask Allah for His forgiveness and when one should repent.
Sūrat Hūd is the best example as it demonstrates manifestly the meaning and denotation of istighfār (asking for Allah’s forgiveness) and tawba” (repentance). When one disobeys Allah and commits major or heinous sins, he must repent and turn to Allah from sin. Asking Allah for His forgiveness (Istighfar) and repentance (tawba) overlap and intertwine because of the daily occurrences of life.
The Prophet (SAWS) said: “O people! Ask Allah for His forgiveness and repent to Him, for, verily, I ask Allah for His forgiveness and repent to Him a hundred times a day.” In another narration, he (SAWS) said: “more than seventy times”. For Arabs, the word “seventy” used to denote exaggeration and ampleness.
The first three ayahs of Sūrat Hūd contain a unique description of the Noble Qūr’an and the true essence of the Book in addition to instructions of the Prophet (SAWS).
Allah says: “Alif, Lam, Ra. (These are names of letters of the Arabic alphabet, and only Allah knows their meaning here) A book whose ayat (i.e., verses, signs) are set clear; thereafter expounded from very close to (Or: close to the Grace of) One Ever-Wise, Ever-Cognizant . (Saying), “Worship none except Allah.” Surely I (myself) (i.e., Muhammad) am to you a warner and a bearer of good things from Him. And (saying), “Ask forgiveness of your Lord, thereafter repent to Him, (and) He will make you to enjoy fair enjoyment to a stated term and He will bring of His Grace to everybody owning grace. And in case they turn away, then surely I fear for you the torment of a Great Day” (Sūrat Hūd “Hūd” (11) Verses1-3).
The Noble Qūr’an is a Book, the verses (or signs) of which have been made clear and perfected (i.e. mūhkam) and then explained in detail from Him, and close to Him, the Ever-Wise, Ever-Cognizant. This Book is from Him, the Ever-Wise as it is perfected and made clear, and this Book is from Him, the Ever-Cognizant as it is expounded and explained in detail.
When is a building or an edifice considered perfectly established? When it is void of any gaps or holes! The Arabic word “mūhkam”, which literally means perfectly established, denotes the perfect establishment of an edifice or a building.
Metaphorically, it is as if, and actually it is, this Book, which has been revealed and sent by Allah, Exalted be He, in addition to all the Islamic and Divine laws detailed therein, is perfect and flawless. Hence, on Doomsday, you will have no pretext. You will not be able to claim that you have not understood it and its ayahs. This is because the Qūr’anic verses have been perfected and then expounded. That’s why no one can ever claim his/her ignorance or inability to comprehend their meanings in the age of great scientific advancements and progress. With all the great developments and breakthroughs in all fields of life, the human being should realize that they will be an evidence and protest held against him. By attaining the zenith of all progress, how come you have not succeeded in knowing and understanding Allah’s Noble Qūr’an?
Allah, Exalted be He, says: “And with the Truth We have sent it down, and with the Truth it has come down; …” (Sūrat Al-Isrā’ “The Night Journey” (17), Verse 105).
The Noble Qūr’an was sent down to the lower heaven complete at one time in the same order we recite a copy of the Noble Qur’an nowadays. Then, from the beginning of the Revealed word: “Read!” (that is, the beginning of Sūrat Al-`Alaq (The Clot)) we take from this Book verses detailed and expounded in a certain way that accords and goes along with various occurrences. Allah, the Lord of the Cherisher, compiled the Noble Qur’an in the most perfect manner. The order accords with Allah’s will. No one could ever have made the order, and the description can not be made or depicted. That’s why the Prophet (SAWS) said: “Follow and contrive not innovative heresies for verily I brought with me what suffices you”. This alludes to Shari`ah (Islamic Law) only and not the worldly sciences and cultural knowledge. The Prophet (SAWS) said: “You are more familiar with the affairs of your lives!”
There is no harm in what is not legislated in the Shari`a
and does not contradict with traditions, norms or ethics. This is a
manifestation of Allah’s mercy.
Many people, whether educated or not, find great difficulty in contemplating the Qur’anic ayahs and comprehending them. The fault lies with people. Allah’s divine constitution is manifest as He says in Sūrat Al-Qamar says: “And indeed We have already made the Qur’an easy for remembrance. Is there then any that will recollect?” (Sūrat Al-Qamar “The Moon” (54), verse 17). So the fault lies with the one who recollects the one who will receive admonition and dhikr (remembrance of Allah). ‘Those who are firmly grounded in knowledge’ does not mean that they are well-versed and cognizant of everything. In fact, those who are firmly established in knowledge believe and have faith even if they do not understand and comprehend. They are aware that they should not encompass the knowledge of all things.
Allah says: “Said He, “Get down, you two altogether out of it; some of you an enemy to some (others); yet, in case ever there definitely comes to you from Me guidance, then whoever closely follows My guidance, so he will not err away, nor will he be wretched; and whoever veers away from My Remembrance, then surely he will have a cramped subsistence and We will muster him blind on the Day of the Resurrection.” (Sūrat Tāhā (20), Verses 123, 124).
These ayahs describe manifestly our state of affairs. Whoso follows Allah’s guidance will ask for His forgiveness with the aim of seeking and becoming in the Presence of Allah and not the forgiveness of his sins. Nevertheless, this does not mean that that person has not sinned. Allah says: “The ones who avoid the great (kinds) of vice and obscenities, except lesser offences;” (Sūrat Al-Najm “The Star” (53), verse 32).
This is the state of every Muslim. You should adhere to Allah’s orders, guidance and divine constitution. Whenever you are about to commit a sin or you feel that you have well-nigh committed an act of disobedience, whenever you feel remote from Allah, Exalted be He, you should hasten to turn to Him.
Allah says: “yet, in case ever there definitely comes to you from Me guidance, then whoever closely follows My guidance, so he will not err away, nor will he be wretched;” (Sūrat Tāhā (20), Verse 123). Whoso lives in the Divine Presence and Company of Allah, Exalted be He, will find great comfort and relief in his life. He will not be an inquisitive person, envying others, and spreading calumnies. Rather, he will thank and praise His Lord in good times, and on the other hand, he will thank His Lord and endure patiently in misery.
Back to Sūrat Hūd! Amongst Allah’s graces is His explanation in detail of the Qūr’anic verses, and this is outcome of perfecting them. He, Exalted be He, guaranteed the perfection and clarity of the Qūr’an as He expounded the verses and explained them in detail so that all people could comprehend them.
After reciting Allah’s saying: “Alif, Lam, Ra. (These are names of letters of the Arabic alphabet, and only Allah knows their meaning here) A book whose ayat (i.e., verses, signs) are set clear; thereafter expounded from very close to (Or: close to the Grace of) One Ever-Wise, Ever-Cognizant.” (Sūrat Hūd (11) Verse 1). That’s why we expect Allah’s order, ““Worship none except Allah.””, to follow it. This order, that is, monotheism was the first order the Prophet (SAWS) was sent with.
The following ayahs explain something that took place ever since Adam had been created. Did Adam raise any questions when he was ordered not to come near the tree? Did he object? No. This did not happen, and this is the essence of monotheism, that is, “We have heard, and we have obeyed.” (Sūrat Al Baqara “The Cow” (2), Verse 285).
Nevertheless, many occurrences would take place as Allah created inherent traits in the human nature. He says: ““Worship none except Allah.” Surely I (myself) (i.e., Muhammad) am to you a warner and a bearer of good things from Him.” (Sūrat Hūd (11), Verse 2). According to the verses of the Noble Qūr’an, shall there be a Reckoning for mankind? Yes, either bliss or torture. Allah says: “and in no way are We tormenting (anyone) until We have sent forth a Messenger.” (Sūrat Al Isra’ “The Night Journal” (17),Verse 15). This is a basic rule. That’s why, on Doomsday, all people will be asked, ““Has no Warner come up to you?” (Sūrat Al Mūlk “The Kingdom” Verse 8). And people will say: “Yes indeed, a Warner has already come to us; yet we cried lies and said, …” Allah says: ““Ask forgiveness of your Lord, thereafter repent to Him,…” (Sūrat Hūd (11), Verse 3).
If a person lives aimlessly and carelessly he will never realize the words: “I ask Allah for His forgiveness”. Then it happens that he hears someone saying these words: “I ask Allah for His forgiveness”. By asking Allah for His forgiveness one acknowledges the Existence and Presence of Allah, our Lord. Saying “I ask Allah for His forgiveness means asking Allah to endow one with His shield of protection and forgiveness. As you realized His ever-existence and believed in Him, you should turn to Him in repentance. This means that tawbah (turning to Allah in repentance) comes after istighfar (asking Allah for His forgiveness) that, in its turn, comes in acknowledgement of the existence of our Lord Who should be asked for His forgiveness. Allah’s Messenger (SAWS) taught us that the best tawbah (repentance) a Muslim can make is to repent to Allah not from sin but from repentance (i.e. to repent and repent over and over without ever committing a sin). For although he (SAWS) was infallible, he used to ask for Allah's forgiveness and repent over and over again as he (SAWS) said: “O people! Ask Allah for His forgiveness and repent to Him, for, verily, I ask Allah for His forgiveness and repent to Him a hundred times a day.”
Repenting to Allah does not mean turning to Allah in repentance after committing a sin, because the grace of the believer’s knowledge of his Lord means that he will survive and live in His Presence and Gracious Company. Repentance means turning to Allah, and when you repent and turn to Him, beware not to slip back nor go back to your old ways. Beware of becoming deprived of being in your Lord’s Presence or company!
Allah, Exalted be He, says: “And with the Truth We have sent it down, and with the Truth it has come down; …” (Sūrat Al-Isrā’, “The Night Journey” (17), Verse 105).This ayah can be explained as follows: “And with the Truth We have sent it down complete and as a whole, as it is now to the lower heaven and with the Truth it has come down as a Qūr’an, to be recited and was revealed at different times and in different circumstances throughout 23 years. Allah says: “And (this is) a Qur’an; We have distinctly separated (its verses) that you may read it to man-kind staidly, (Or: at intervals)..” (Sūrat Al Isra’ “The Night Journey” (17), Verse 106). Let’s take as an example Sūrat Al-Mūgadala (literally, the Dispute). The disputing woman went to the Prophet (SAWS) who had no legislation for her. If the whole issue ended up that way many of the skeptics would have given the lie to the truthfulness of the message and raised doubts about it. Even the woman’s question to the Prophet (SAWS) brought a divine legislation from heaven.
Allah says: “Allah has already heard the saying of her that disputes with you concerning her spouse” (Sūrat Al Mujadala “The Dispute”, (58), Verse 1) Does this mean that Allah has heard her then at that moment? No, may Allah forbid! Allah, the All-Hearing, AEver-Cognizant, had heard her complaint before she even uttered it. In fact, Allah had predestined her to say it even before she was created. Let’s apply this to these ayahs “And in no way can you decide except “when” Allah “so” decides, The Lord of the worlds” (Sūrat At-Takweer “The Folding” (81), Verse 29). Allah’s will comes first. When Allah wills then, only then we will.
Allah says in Sūrat Āl-Imrān that he had sent down upon His Prophet (SAWS) the Book, whereof are clear signs (i.e. ayahs = verses) that are the Essence (Literally: the Mother) of the Book, and others ambiguous. Then Allah says: “So, as for (the ones) in whose hearts is swerving, they ever follow whatever (parts) of it are cosimilar, (inequitably) seeking temptation (to sedition), and (inequitably) seeking its interpretation;” (Sūrat Āl `Imran “The Family of `Imran” (3), Verse 7).
There are some people who aim to interpret the Noble Qūr’an and explain it so that people can follow its guidance and legislations Other people try to blemish the Noble Qūr’an. In doing so they try search the verses that have no well-established meaning and not the fundamental ayahs of the well-established meaning. They claim that they are trying to interpret them and in no way does anyone know its interpretation except Allah.
Allah says: “and in no way does anyone know its interpretation except Allah. And the ones firmly established in knowledge say, “We have believed in it; all is from the Providence of our Lord.” (Sūrat Āl-Imran “The Family of ‘Imran (3), verse 7). Those who are firmly established in knowledge believe in them even if they do not reach the borders of the realm of absolute knowledge. This was what Abū-Bakr (May Allah be pleased with him) did when Allah made the Prophet (SAWS) set forth on Alesra’ wal’oo’roj (the night journey to the Aqsa Mosque and his ascension to the seventh heaven).
When that great event took place, some believers said that they would not think about the event lest their belief be shaken or have doubts about their creed. Others mocked the Prophet (SAWS) and gave him the lie. As for Abū-Bakr, his response was totally different. He said that he used to believe him in what went beyond that even and was more miraculous than this, that is, the Revelation of heaven, then how could he give him the lie? A person can believe in an event or incident that he could not comprehend or find it beyond his mental powers. Hence, he directs his powers of perception to the powers of faith. Abū-Bakr applied the ayah: “We have believed in it; all is from the Providence of our Lord.” (Sūrat Al Imran “The Family of Imran” (3), Verse 7).
Allah says: “and He will bring of His Grace to everybody owning grace.” (Sūrat Hūd (11), Verse 3). The sinner should ask His Lord for His forgiveness and repent to Him so that He pardons and forgives him. To gain his Lord’s forgiveness, he should abstain from committing sins as He, Exalted be He, gives us the outcome of all this: “And (saying), “Ask forgiveness of your Lord, thereafter repent to Him, (and) He will make you to enjoy fair enjoyment to a stated term...” (Sūrat Hūd (11), Verse 3). So, what is the meaning of ‘fair enjoyment’?
The Prophet (SAWS) said: “Life is a Prison for the believer, but a Paradise for the non-Believer!” So is there any enjoyment or pleasure in a prison.
Life is the Paradise of the disbeliever. This is what we all see. The disbeliever leads this life recklessly without any restrictions or limits, doing whatever he would. Nothing whatsoever curbs him. What about the hereafter? It is as if you are jailed and imprisoned in this world because you are governed by Allah’s orders and prohibitions. You never do anything in your life without referring to the Divine Constitution and Your Lord’s orders and prohibitions. Hence, this resembles a siege or a barricade. These set limits are the prison but have a look at the coming bliss when one leaves and departs this world. This is the real delight and bliss, that is, of what will happen after death. You forbear in this world with the aim of attaining the everlasting and eternal bliss. The Prophet (SAWS) said: “Take from your passageway (i.e. the life of this world) to your abode (i.e. the hereafter)!” That’s why you should spend your life in this world according to Allah’s will and what He preordained you to do. Then, wait for the promised bliss.
Allah says: “The likeness of the Garden that is promised to the pious:…” (Sūrat Ar-Raad “Thunder” (13), Verse 35). The promise heralds bliss that surpasses all graces and felicities one can imagine, the insurmountable goodness. This is the antithesis of the threat.
The believer is awarded all pleasures by feeling content and satisfied with His Lord’s pleasure and contentment. He always tries to please Him throughout by day and by night. He even considers his grief and suffering a source of pleasure. Despite this prison, he pleases His Lord, the Lord and Cherisher of the worlds. Allah says: “Surely (the) patient will only be paid their reward in full without reckoning.” (Sūrat Az-Zūmūr “The Hordes” (39), Verse 10) because they forbore and endured patiently all hardships and this prison.
Allah says: “O you self (that is) composed, return to your Lord satisfied with Supreme Satisfaction! So enter among My bondmen! And enter My Garden!” (Sūrat Al-Fajr “The Dawn” (89), Verses 27-30).
The believer is satisfied with supreme satisfaction although he is sick, fatigued, trialed and poor and although he abandoned all worldly pleasures. It is as if he is living a life replete with pleasures because he is in Allah’s Presence and Gracious Company. This divine company is a great blessing and boon no one can ever know its true value except those who savored it. If any one abandoned and abstained from committing a sin in order to satisfy and please Allah, he would savor the gracefulness of faith and graces of the Lord’s contentment which would excel and surpass the pleasures he would have enjoyed on committing that sin. The prison will remain the haven of all pleasures. So, do not ever draw near any sin or act of disobedience and you will live in great felicity. The pleasures we see the disbelievers enjoyed and wallowing on are ephemeral.
Allah will tell them: ““You put away with your good things in your present life, (Literally: lowly life, i.e., the life of this world) and you enjoyed yourselves (in) them. So today you will be recompensed with the torment of degradation for that you used to wax proud in the earth untruthfully, and for that you used to be immoral.”” (Sūrat Al Ahqaf “The Sand Dunes” Verse 20).
That is why it is the paradise of the disbelievers. For how long will they live? Noah who lived for almost a thousand years, said: “Life is like an abode that has two doors; I entered from one and came out from the other!” Allah says: “yet, in case ever there definitely comes to you from Me guidance, then whoever closely follows My guidance, so he will not err away, nor will he be wretched;” (Sūrat Taha Verse 123). Whoso follows Allah’s guidance will never err away (by abstaining from committing heinous or major sins) because Allah will protect him. Hence, he will not be wretched in this world or in the hereafter.
Allah says: “and whoever veers away from My Remembrance, then surely he will have a cramped subsistence and We will muster him blind on the Day of the Resurrection.” (Sūrat Taha Verse 124). This means that he will lead a life rife with hardships, void of any happiness. May be he has all means of happiness, yet still he is unhappy. Bliss is not part and parcel of this world. It is an integral part of the hereafter. Every bliss other than paradise is worthless, and every torture other than hellfire is tolerable. The believer praises his Lord and says: “O my Lord, the Cherisher of the worlds! All praises and thanks belong to You because You ordained our trial not to befall our True Religion!” The Prophet (SAWS) said: “All the people of my ūmma (i.e. the Muslim nation) will enter paradise save whoso refuses!” So his companions asked him: “And who does refuse?” The Prophet (SAWS) said: “Whoso obeys me will enter paradise and whoso disobeys me refuses!”
Hence, we should ask Allah for His forgiveness and repent to Him. The Prophet (SAWS), who was infallible and whose faults of the past and those to follow were forgiven, used to ask Allah for His forgiveness and repent to Him. What about us? Allah says: “Indeed you have already had a fair example, in the Messenger of Allah, for whoever hopes for Allah and the Last Day and remembers Allah much.” (Sūrat Al Ahzab “The Allied Parties” (33), Verse 21). The Prophet (SAWS) attached no importance to this ephemeral world. Yet, he gave all consideration to the hereafter when each slave will stand before his Lord on that Day when all affairs will be decided.
(Translated by sister Soad Naguib jazahaAllah kheiran on 4th June 2007)
Tawbah (Repentance), Istighfar (asking for Allah’s
Forgiveness) & Afoo (effacing sins)
Each of the three words” tawba” (repentance), istighfār (asking for Allah’s forgiveness) and afoo (effacing sins) has a denotation. Yet, we would find out the meaning and denotation as depicted by the Noble Qūr’ān. Allah says: Allah says: “And (saying), “Ask forgiveness of your Lord, thereafter repent to Him,” (Sūrat Hūd “Hūd” (11) Verse 3).
Astaghfir (Asking Allah for His forgiveness), the grammatical form of this Arabic verb denotes a request.
Maghfira (forgiveness) means our Lord’s shield He favors us with and this boon is general. Some scholars say that if a thief is caught while stealing, know for sure that he committed this sin repeatedly, as Allah does not reveal nor scandalize a sinner who commits the sin for the first time.
As for us, after obeying Allah or doing a righteous deed, each one of us should say: I ask Allah for His forgiveness. This means: “I ask Allah to augment His forgiveness and increase my forgiveness balance so that He veils me when I commit a sin. By asking Allah for His forgiveness, we come closer to tawba (repentance).
Istighfaār brings you closer to repentance because the one who asks Allah for His forgiveness is cognizant of the attributes of Allah, Exalted be He. That’s why it will be easy for him to turn to Allah and repent. After each prayer the Prophet (SAWS) used to say thrice: “I ask Allah for His forgiveness!” thrice. Hence, he (SAWS) invoked his Lord by His all-inclusive Name, that is, ‘Allah’. This Name encompasses all the epithets and attributes of Majesty and Grace. These epithets and attributes comprise the following names: Al-Ghaffar (the All-Forgiving), Ar-Razzak (the Great Provider), Al-Wahhab (the Great Grantor), At-Tawwab (the Superbly Relenting) Al-Qawyy (the Omnipotent) in addition to all other Names and attributes known and unknown to us. Similarly, the Prophet (SAWS) taught us to say and invoke Allah, Exalted be He, on leaving one’s house by saying: “In the Name of Allah”. In this respect it is note worthy that he did not say, “In the Name of the All-Merciful” or “In the Name of the Great Provider” because the moment we leave our houses we become in earnest need of all attributes of Allah, Exalted be He, the attributes we know and those we do not know.
The Prophet (SAWS) taught us to invoke our Lord in His Name ‘Allah’ in some situations as on saying: ‘In the Name of Allah’ and ‘I seek Allah’s forgiveness’. The grace and sweetness of Istighfār is savored after obeying Allah and on doing a righteous deed.
The Prophet (SAWS) taught us Sayyid al-Istighfar (the supreme supplication for forgiveness): "O Allah! Verily, You are my Lord. There is no God save You. You created me and I am Your slave and I will abide by my covenant and pledge to You as much as I can. I seek refuge with You from all the evil I have done. I acknowledge before You all the blessings You have bestowed upon me, and I I acknowledge before You all my sins. So I entreat You to forgive my sins, for no one forgives sins save You!"
This denotes that there are many wordings of istighfar (seeking Allah’s forgiveness) yet this is the most supreme supplication for forgiveness.
Tawba: (repentance) means turning to Allah penitently. The grace and sweetness of tawbah lies in holding fast to it without ever abandoning your Lord’s Presence and Company. As you turned to Allah in repentance, Exalted be He, abide by your repentance. This is highly significant because one should not belittle the sin he commits. By doing this, one will inevitably commit it again. Eventually, he will be obsessed with and addicted to sins. We should be aware that Allah, Exalted be He, will call us to account for each sin. If each one of us recalls that he will stand before his Lord on Doomsday and will be tortured for his sins, no one will ever dare commit a sin. We have previously said that Satan succeeds in making the sinner forget the chastisement and punishment for his sin the moment he commits it. If he recalls that he will be tortured for that sin, he will never dare commit it. Remember the Day of Judgment when you will stand before your Lord’s Hands, when He will ask you: “O My slave, why did you make me the most belittled of all the beholders of you? Did you feel ashamed to face people yet felt no shame to face me?”
The sinner tries by all means to hide himself from people lest he will be exposed. Satan is befooling hum and tries hard to delude him into thinking that Allah is the Ever-Forgiving, the Ever-Merciful. Allah says: “Fully inform My bondmen that I, Ever I, am The Ever-Forgiving, The Ever-Merciful, and that My torment is the (most) painful torment.” (Sūrat Al-Hijr “Thamûd's Habitation” (15), verse 49,50).
It is worth mentioning in this respect that in the Noble Qūr’an, the divine order ‘say’ is issued to the Prophet (SAWS) in his response to people’s questions and inquiries. Yet, on dealing with the scales that regulate our behavior with our Lord, Exalted be He, Allah uses the verb nabi` (that is, fully inform) because ‘say’ conveys a message yet the Prophet’s nubu`a (prophethood) precedes his mission as Allah’s Messenger. (N.B. nabi` is derived from nubu`a)The Prophet (SAWS) is the Messenger of Allah and the Seal of Prophets. Each Messenger is a Prophet, but not each Prophet is a Messenger. The divine order entails that the Prophet (SAWS) should fully inform people that Allah is the Ever-Forgiving, the Ever-Merciful and that His torment is the (most) painful torment. The repentant savors the sweetness and greatness of Allah’s forgiveness because His torment is the painful torment. Allah says: “So, whoever is moved away from the Fire and caused to enter the Garden, then he has already triumphed;” (Sūrat Al-‘Imran “The Family of ‘Imran (3), Verse 185). The verb ‘is moved away’ is in the passive voice. In fact, our deeds will make us enter hellfire yet Allah’s mercy ordains us be moved away from it and enter paradise. You invoke your Lord and ask Him for His forgiveness and your invocation is accepted no matter what your sins are. The believer fears his Lord, apprehends His Wrath in all his deeds, and fears that He might not accept his righteous deeds. It will not be easy for such a person to commit a sin.
How can we make people contemplate and realize the Greatness and Grace of the Creator and refrain from committing sins they consider minor?
We should not deem a sin or act of disobedience as minor. Rather, we have to consider the Greatness of our Lord Whom we disobey. Unfortunately, all concepts are mixed up, that is why some people do not commit a heinous deed before their parents, yet they do not hide themselves from their Lord.
We should fear our Lord, Exalted be He, more than our fathers. In fact, we have to abide by and observe the Divine Attribute of Allah, the Watcher. The pillars of tawbah are highly significant. The first pillar lies in deeming the sin as heinous and grave, no matter how minor it is. This is because deeming the sin as minor makes one commits it repeatedly. If Allah punishes the sinner for that sin once he commits it he will not commit it again. This applies to the life of this world, what about the hereafter, then? In the hereafter, one can not escape torture, as it will be everlasting. So long as there are no constitutional rules regulating one’s life and behaviors, then the most heinous sins will be committed. Sūrat Hūd sets forth many divine instructions that are perfectly clear, detailed and well ordered.
Allah says: “Alif, Lam, Ra. (These are names of letters of the Arabic alphabet, and only Allah knows their meaning here) A book whose ayat (i.e., verses, signs) are set clear; thereafter expounded from very close to (Or: close to the Grace of) One Ever-Wise, Ever-Cognizant . (Saying), “Worship none except Allah.” Surely I (myself) (i.e., Muhammad) am to you a warner and a bearer of good things from Him. And (saying), “Ask forgiveness of your Lord, thereafter repent to Him, (and) He will make you to enjoy fair enjoyment to a stated term and He will bring of His Grace to everybody owning grace. And in case they turn away, then surely I fear for you the torment of a Great Day” (Sūrat Hūd “Hūd” (11) Verses1-3).
How does one repent? Tawbah (turning to Allah
in repentance) is not a mere word. Rather, the repentant has to take a
special ritual bath just as that one takes from janabah (major ritual
impurity) and pray two raka’a
(one unit of Islamic prayer) which the
Prophet (SAWS) called ‘the two rak`as (rak`a is the unit of prayer) of tawbah’,
weep and invoke Allah to forgive his sins, and relieve him of all hazards and
acts of disobedience. It is not mere reiteration of words, rather, the repentant
should be aware of what he is saying during praying.
O Allah, may You set us free from our fetters of sin!
It is as if Satan has shackled the disobedient to his disobedience so he becomes addicted to his act of disobedience because he deems it minor. How can we set ourselves free from these fetters? The only way-out is at-tawbah al-nasuh (i.e. the pure repentance that advises the penitent to uproot his sins and never commit them again. This is attainable only by feeling great regret for committing sins). Sincere repentance is the only way-out. Can one unshackle these fetters?
Allah legislated repentance, so we should grasp its meaning and denotations. Back to Adam’s sin! In the very start Adam said to his Lord that he heard (His orders) and did obey them. Allah says: “And indeed We already covenanted with Adam earlier, yet he forgot and We found in him no resolve.” (Sūrat Taha (20), Verse 115).
In fact, your forgetfulness of Allah’s attributes, following your desires and gratifying your lusts make you disobey Him.
This means that the human being should adhere to his Lord’s Presence and Company, and then when he gets remote by committing a sin, he has to turn to Him penitently. Allah says: “surely He, Ever He, is The Superbly Relenting, The Ever-Merciful.” (Sūrat Al-Baqarah “The Cow” (2), Verse 37).
Allah says: “Then Adam received (some) Words from his Lord; so He relented towards him;” (Sūrat Al-Baqarah “The Cow” (2), Verse 37). Our Lord, Exalted be He, refers and attributes the grace to Adam though all grace is attributed to Him. Allah has made Adam the one who received his Lord’s Words. Let’s broach an important question here: shall we wait for Allah’s repentance? For instance, when one calls a young woman to repent to Allah and wear the veil, she says: “Oh, yes, of course I will when Allah grants me His guidance!” Some people claim that mankind bear part and parcel of Adam’s sin. This allegation is refutable. Allah says: “And no encumbered self (can) be encumbered with the encumbrance of another.” (Sūrat Az-Zumar “The Hordes” (39), Verse7). When Adam received his Lord’s repentance, all mankind received it as well.
Some people fast the month of Ramadan yet they do not keep up prayers. They do not know whether their fasting is accepted (and rewarded) or not. To those people I say that their fasting will be accepted (and rewarded) if they observe it appropriately.
Angels record each deed separately without mixing them up. If that fasting person performs prayers, it will be better for him. Keeping up prayers is the prop of religion, and the backbone of the Pillars of Islam. Surely prayer forbids obscenity and malfeasance. In this respect, I warn Islamic preachers from putting too many restrictions on people. I ask them not to scare people away nor fill them with an aversion to religion. Instead of making people attached to their Lord’s presence you are driving them away from His religion. It is as if those Islamic preachers are the keepers of paradise and hell. Actually, Allah is (The One) Whose help is to be sought. Allah says: “Call (This is addressed to the Prophet) to the way of your Lord with wisdom and fair admonition, and dispute with them in the way (which is) fairest.” (Sūrat Al-Nahl “The Bees” (16) Verse 125).
The Islamic preacher has to encourage the Muslim who fasts the month of Ramadan and does not keep up prayers, and then he has to approach him and exert all efforts in making him keep up prayers.
A Muslim has to perfect his relation with his Lord. By performing and keeping up prayers, he gets remote from sins. Allah, Exalted be He, describes the Prophets by saying: “Those are they whom Allah has favored among the Prophets of the offspring of Adam, (Adam) and of the ones We carried with Nžûh, (Noah) and of the offspring of Ibrahîm (Abraham) and Israel) and of the ones We guided and selected. When the ayat (Verses or signs) of The All-Merciful were recited to them, they collapsed constantly prostrating and weeping. (A prostration is to be performed here)” (Sūrat Maryam “Mary” (19), Verse 58).
Then He, Exalted be He, says: “Then there succeeded even after them a succession who wasted the prayer and closely followed lusts; so they will eventually meet misguidance. Except him who repents and believes and does righteousness; so those will enter the Garden and they will not be done injustice in anything.” (Sūrat Maryam “Mary” (19), Verse 59, 60).
Allah describes Adam’s disobedience by saying “yet he forgot” (Sūrat Taha (20, Verse 115). So Adam forgot but he never disbelieved in Allah and He, Exalted be He, legislated repentance for him.
We should have taken Adam’s story and repentance into consideration. Hence, for instance, a Muslim who performs and keeps up prayers should abstain from committing adultery as Allah says: “Surely prayer forbids obscenity and malfeasance; and indeed the Remembrance of Allah is greater, and Allah knows whatever you (The pronoun is plural) work.” (Sūrat Al-Ankabûžt “The Spider” (29), Verse 45). Keeping up prayers makes the Muslim remember his Lord so he should abstain from committing sins.
Let’s review our prayers, how do we pray? If we keep up the prayers perfectly an appropriately, we will never commit a sin. ‘Iqamet as-Salah’ (i.e. Keeping up the prayers’ is mentioned many times in the Noble Qūr’an, yet (the mere) ‘performance of prayers’ is neither mentioned in the Noble Qūr’an nor Sūnnah (the Prophetic tradition). This means that we have to perfect our performance of prayers. Each one of us should understand Allah’s saying: “Then Adam received (some) Words from his Lord; so He relented towards him;” (Sūrat Al-Baqarah “The Cow” (2), Verse 37). When Allah, Exalted be He, legislated tawbah (repentance), this has been an implicit acknowledgement that all sons of Adam are erroneous and that Satan should not besiege them in the dungeon of sins.
Allah says: “Yes indeed, whoever has earned an odious deed and his offense(s) have encompassed him, then those are therein the companions ( (i.e. inhabitants) of the Fire; they are therein eternally (abiding).” (Sūrat Al-Baqarah “The Cow” (2), Verse 81). Such sinners who commit odious deeds will not break the vicious circle of disobedience as they will be “the companions (i.e. inhabitants) of the Fire”. Whenever a sinner resorts to Allah and asks Him to grant him His forgiveness, he will be restored to his Lord’s Grace and Divine Presence no matter how great his sins are. Allah will never refuse the repentant. Allah, Exalted be He, comes down every night to the lowest heaven in the last third of the night and then says: "Is there any repentant that I restore to My Grace? Is there anyone seeking (My) forgiveness that I forgive? Is there anyone calling upon Me that I may grant (My endowments)?"
Imagine what the Muslims are doing while their Lord comes down to the lowest heaven in the last third of the night. Actually, they are sleeping and snoring. Dawn prayer may bear witness for this on Doomsday. Muslims have wasted the chance and neglected the perfect keeping up of their prayers though they might be performing them.
The pious are the only ones who will be granted their Lord’s forgiveness and will have their sins effaced, that is, those who repent and turn to Allah penitently. Many terms used in the Noble Qūr’an to reveal manifestly the essence of the true Muslim. Allah says: “Surely Ibrahîm is indeed constantly forbearing, most plaintive, and constantly penitent.” (Sūrat Hūd (11), Verse 75).
No one has been described with this attribute except Ibrahîm. In the Noble Qūr’an, Ibrahîm is described as awah. The Arabic word awah is derived from aha (a moan or sigh). For Arabs, aha is measles because it makes the diseased moan and sigh for being feverish and in great pain.
Idiomatically it denotes that Ibrahîm prayed and called upon his Lord frequently, used to glorify Him and fear for his people. Allah says: “And in no way was Ibrahîm’s (Abraham’s) asking forgiveness for his father (for any reason) except for a commitment he had promised him; so, as soon as it became evident to him that he was an enemy of Allah, he declared himself quit of him; surely Ibrahîm was indeed most plaintive, constantly forbearing.” (Sūrat At-Tawbah “Repentance” (9), Verse 114).
He dreaded his Lord, feared for his people because he was aware of the perdition that awaited them. Moreover, ‘Most plaintive’ means that he used to turn to his Lord penitently, praise Him, moaning and suffering deep down and dreaded his Lord lest he failed to convey his message in the most appropriate way.
This description was not attributed to the Prophet (SAWS) because this was his permanent state and his wont throughout all his life.
Allah says: “And (saying), “Ask forgiveness of your Lord, thereafter repent to Him, (and) He will make you to enjoy fair enjoyment to a stated term and He will bring of His Grace to everybody owning grace. And in case they turn away, then surely I fear for you the torment of a Great Day.” (Sūrat Hūd (11), Verse 3). It is worth mentioning here that the Day of Judgment is described as Great. When the polytheists refused his Message and disbelieved in their Lord, the Prophet (SAWS) said to them: “then surely I fear for you the torment of a Great Day.” (Sūrat Hūd (11), Verse 3). When he (SAWS) called someone to Islam and he did not respond he feared for him.
So, awah (most plaintive) was the attribute of the Prophet (SAWS) the moment someone turned away from him and his message. When a Jew died, the Prophet grieved because he had not embraced Islam nor professed the Prophet’s Message. The Prophet (SAWS) comprised all the epithets of perfection and flawlessness of all Prophets as Allah says: “Those are they whom Allah has guided; so emulate their guidance.” (Sūrat Al-An`am “The Cattle” (6), Verse 90).
The Prophet (SAWS) was ordered to emulate their guidance and follow their example of perfection. The Prophet’s character comprised all excellences and perfections. Aisha (may Allah be pleased with her) described the Prophet (SAWS) and his manners by saying: "Verily, his manners were but (complying with) the Qur'an."
Allah, Exalted be He, endowed him with Musa’s (Moses’) bravery, Dawud’s (David’s) courage, Harun’s (Aaron’s) sympathy and Solaiman’s (Solomon’s) sovereignty. Actually, it suffices us that our Messenger is Muhammad (SAWS).
First and foremost, the repentant sinner should not deem the sin as minor. The repentant should exert strenuous efforts to have his repentance accepted
The penitent sinner says: “I turn to Allah in repentance!” but does he understand what this means? If he feels great regret and remorse for committing the sin, and thinks a lot about his sin he will abstain from committing it again. Repentance is an integral process.
As for praying, one has to perform and keep up prayers as the Prophet (SAWS) did. He said: “Pray as you found me praying!”
The Prophet (SAWS) ordered us to pray the same way we found him (found here applies to those who witnessed him during his lifetime and those who came after them and were informed of this).
He (SAWS) used to lessen (or curtail) the prayer in jama`a (congregation prayer) yet he used to prolong the prayer if praying by himself.
Try to contemplate and meditate on performing two rak’as, then kneel down till you feel composed, as the Prophet (SAWS) ordered us. This means kneel down till you feel composed and have no doubt about your kneeling down. If we perform prayers in the best and perfect way set forth for Muslims, then no Muslim will have any problems or sufferings. We should reflect on and contemplate the Qūranic verses and ayahs we recite during our prayers. The point is the one who is performing prayers should ponder and reflect on what he/she is reciting. On reciting ayahs, one has, for instance, to reflect on them in an attentive way without repeating them absentmindedly.
Unfortunately, sometimes we find someone asking whether a sinner who committed a heinous sin can repent and have his repentance accepted.
Similarly, some people ask whether the killer’s repentance can be accepted. Nobody can ever say that his repentance will not be accepted as Allah, Exalted be He, says: “Surely relenting from (Literally: upon, i.e. Allah relents) Allah is only towards the ones who do any odious deed in ignorance (and) thereafter they repent shortly; so Allah relents towards those and Allah has been Ever-Knowing, Ever-Wise.” (Sūrat Al-Nisa` “The Women” (4), Verse 17).
The preposition “from (Literally: upon)” shows manifestly that it is as if Allah, Exalted be He, obligates himself to accept repentance though nothing whatsoever obligates Him, Exalted be He.
The preposition “upon” is used in many ayahs in the Noble Qūr’an in great issues. Allah says: “And it is (a duty) upon mankind towards Allah (to come) to the Home on Pilgrimage, for whomever is able to make a way to it.” (Sūrat Al-Imran “The Family of Imran" (3), Verse 97) and He says: “And in no way is there any beast in the earth except that its provision (depends) on Allah; and He knows its repository and its depository. All is in an Evident Book.” (Sūrat Hūd (11), Verse 6).
The Prophet (SAWS) said that the son of Adam will not be able to escape from his means of subsistence because they will reach him despite him. The Prophet (SAWS) said that if the son of Adam rode the wind to escape from his livelihood, then his livelihood would ride lightning until it fell in the mouth of the son of Adam and that if the son of Adam escaped from Allah’s decree, then, verily, he would be escaping from Allah’s decree to Allah’s decree.
Blessed are those who performed the two rak`as and repented from sin! Blessed are those who performed the two rak`as and repented without committing a sin! The point is the repentant should not turn to sins again. Allah says: “then whoever closely follows My guidance, so he will not err away, nor will he be wretched;” (Sūrat Taha (20), Verse 123).
Our Lord states that this is conditional upon adherence to Allah’s Guidance and compliance therewith. On the other hand, the counter-situation is horrible, as Allah says: “And whoever veers away from My Remembrance, then surely he will have a cramped subsistence and We will muster him blind on the Day of the Resurrection. He will say, “Lord! Why have You mustered me blind, and I was already constantly beholding?” Said He, “Thus it is. Our signs came up to you, yet you forgot them; and thus today you are forgotten.” ( Sūrat Taha (20), Verse 124-126). It is as if we do commit sins because of our veering away from Allah’s Remembrance. We have to lead a life delighted in Allah’s Presence and Divine Company. Only then we will be repentant incessantly so we will never err away nor be wretched.
‘Remembrance’ (dhikr) is a great term. Praying is dhikr, invocation is dhikr and glorifying Allah is dhikr. Allah says: “The ones who have believed and whose hearts (feel) composed with the Remembrance of Allah -verily in the Remembrance of Allah the hearts are composed!” (Sūrat Ar-Raad “Thunder” (13), Verse 28). This means that it is the believer’s heart first that remembers Allah and feels composed with the Remembrance of Allah. The Noble Qūr’an mentions the believer’s keeping up prayers except after mentioning the solemnity and submissiveness the believer shows during praying. Allah, Exalted be He, says: “The believers have already prospered. The ones who show in their prayer all solemnity and submissiveness.” (Sūrat Al-Muminžûn “The Believers” (23), Verse 1,2). Then He says: “And they are the ones who preserve their prayers.” (Sūrat Al-Muminžûn “The Believers” (23), Verse 9). Performing prayers in their appointed times is beyond question.
In fact, we disobey Allah because we are remote from him.
Allah says in Sūrat Taha on describing the disbeliever: “And whoever veers away from My Remembrance, then surely he will have a cramped subsistence and We will muster him blind on the Day of the Resurrection. He will say, “Lord! Why have You mustered me blind, and I was already constantly beholding?” Said He, “Thus it is. Our signs came up to you, yet you forgot them; and thus today you are forgotten.” ( Sūrat Taha (20), Verse 124-126).
The disbeliever will receive in the hereafter what he did in the life of this world. “And thus today you are forgotten.” This means that he will be forgotten and deprived of Allah’s Mercy. This is not utter forgetfulness, rather, this ‘forgetfulness’ denotes that the disbeliever is deprived of Allah’s Mercy. Allah, Exalted be He, calls us into Reckoning as per His Grace and Generosity. In fact, if He calls us into Reckoning as per His all-encompassing Justice we will be lost and annihilated.
In Sūrat Al-Araaf, Allah says: “Surely the ones who are pious, when a visitation of Ash-Shaytan (the all-vicious (one), i.e., the Devil) touches them, remind themselves, then, only then are they (clear) beholders.” (Sūrat Al-Araaf “The Battlement” (7), Verse 201). They are clear beholders who are guided by their insight. Those who will be mustered blind on doomsday will feel surprised because he was not blind in the life of this world. So, Allah, Exalted be He, “Thus it is.” This means that what they did during their lifetime in the life of this world will incur all this on them. Allah says about them: “And they say, “If we had heard or had considered, in no way would we have been among the companions of the Blaze”. (Sūrat Al-Mūlk “The Kingdom” (67), Verse 10). They accused themselves that they had neither heard nor considered. Neither their sense of hearing, mentalities nor eyesight did avail them
This episode was aired on 11/4/2006.
Translated by sister Soad Naguib jazahaAllah kheiran
Tawbah (Repentance) & Istighfar
(Asking Allah for His Forgiveness)
We are still discussing the concept of tawbah (turning to Allah in repentance) and istighfar (asking Allah for His forgiveness) or the concept of turning to Allah in repentance from sin and becoming restored to Allah’s Presence and Company. Allah, Exalted be He, bestowed His bountiful graces on us by legislating tawbah and stighfar. He did not treat us as Adam who got out of paradise on committing the first sin. This is due to Allah’s bountiful graces He bestows on us. We, as human beings, err and sin, forget and commit acts of disobedience. Some people are shackled by disobedience as Satan seized them in the dungeon of sins. Nevertheless, Allah legislated tawbah (turning to Allah in repentance) and istighfar (asking Allah for His forgiveness) to enable us to be set free from these shackles and get out of that vicious and closed circle, becoming restored again to Allah’s presence and company.
That’s why we should not forget this bountiful grace and know how to turn to Allah sincerely. Many people commit a sin repeatedly after repenting to Allah. Satan will make use of this and whisper evil to the sinner that he will never be able to repent to Allah because he has committed the sin repeatedly. Hence, the sinner will despair of having his repentance accepted. This is a mere evil whisper of Satan who wants the sinner to wallow in sins and despair of his Lord’s mercy until the moment of his death. Actually, Satan wants him to die a sinner, even if the sin he commits is minor.
Many people follow the devilish whispers and satanic temptations because it is far easier for them. Turning to Allah penitently will burden them with many commitments and commandments. For example, some men do not perform the major ritual ablution after having sexual intercourse with their wives. Accordingly, they do not perform wudoo (ablution) nor pray. Evidently, one act of disobedience leads to many acts of disobedience. By committing these acts of disobedience, one becomes so remote from Allah.
Allah legislated tawbah (repentance) because Adam became remote from his Lord by falling into the abysmal precipice of forgetfulness. He did not disobey his Lord; he did not refuse an order as Iblis did. Rather, he forgot that order. He accepted the whole order with complete obedience and submission. In fact, this accords with the original disposition Allah ordained His creation upon. Allah says: “(this religion is) the original disposition from Allah upon which He originated mankind.” (Sūrat Ar-Rūm “The Romans” (30), Verse 30). Each newly born baby is born naturally disposed for the original disposition just as Adam. This original disposition means Islam, that is, submission to Allah. All the sins we commit thereafter is a deviation from it. Then after saying: “So set your face upright to the religion, unswervingly upright; (this religion is) the original disposition from Allah upon which He originated (Literally: constituted) mankind. There is no exchange for the creation of Allah. That is the most upright religion, but most of mankind do not know.” (Sūrat Ar-Rūm “The Romans” (30), Verse 30), Allah says: “(and remain all always) turning penitently to Him;” (Sūrat Ar-Rūm “The Romans” (30), Verse 31).
“(And remain all always) turning penitently” is a circumstantial expression or phrase in Arabic grammar. It is an implementation of the Prophet’s saying: “O people! Ask Allah for His forgiveness and repent to Him, for, verily, I ask Allah for His forgiveness and repent to Him a hundred times a day.” In another narration, he (SAWS) said: “more than seventy times”. One should remain always turning penitently to Allah even if he does not sin.
The Prophet (SAWS) used to say after getting out of the toilet: “I ask You (Allah) for Your forgiveness! I ask You (Allah) for Your forgiveness!” The human being gets remote from his Lord not by disobeying Him, rather, but by not being able to remember him. He yearns to be restored thereto. Bilal, may Allah be pleased with him, is a good example for inabah (turning penitently and repeatedly to Allah). The Prophet (SAWS) heard the rustle of Bilal’s shoes in paradise and asked him about this he said: “Whenever I become in ritual impurity, I perform ablution, and whenever I perform ablution I pray what ever my Lord ordains me to!” So he was always turning to Allah penitently.
That’s why one should ask Allah for His forgiveness after doing anything that has made him kept remote from Allah even if he has not committed a sin.
The Prophet (SAWS) used to ask Allah for His forgiveness after performing prayers. When one does something that is religiously lawful and righteous, he yearns to turn to Allah again. One does not ask His lord for His forgiveness only because he sinned but because he was kept remote from his Lord. Istighfar (asking Allah for His forgiveness) means turning to Allah penitently and becoming restored to Allah’s grace.
This applies to two groups: those who turn to their Lord from sin and those who turn penitently to Him without committing a sin. The latter group repents to Allah penitently repeatedly. This was what the Prophet (SAWS) used to do. As he was infallible, his heart used to remain awake when he was asleep. Even in his sleep, he used to turn to Allah penitently.
Before going to sleep the Prophet (SAWS) used to say : ‘In Your name, o my Lord, I lie down and I in Your name I rise!’ After waking up he used to say: “I bear witness that there is no god but Allah and Muhammad is the Messenger of Allah”. These were incidents of inabah (turning penitently and repeatedly to Allah) and amidst them his heart was remembering his Lord.
Another example is Hanzala, the righteous Companion. He met Abū-Bakr and told him: “Hanzala has become a munaafiq (hypocrite)”. When Abū-Bakr asked him why he said this, Hanzala said: “Whilst we are with the Prophet (SAWS), listening to him we see paradise and hellfire as if they are before our eyes. But when we leave him we become overwhelmed and preoccupied with our children and head to the markets!” On hearing this, Abū-Bakr said that the same happened to him. Both of them then went to the Prophet (SAWS) and told him this. He (SAWS) told them that if they had persisted in doing what they used to do when they were with him then the angels would have shaken hands with them on their beds and on their paths, but, verily, this should take place occasionally, this should take place occasionally.
The believer should yearn to enter paradise and
fear hellfire. Although he does not see paradise he strives for it and will be
rewarded therewith. Hanzala used to be in a high state of inabah (turning
penitently to Allah) when he was with the Prophet (SAWS). Yet he used to lose
this state on returning to his family. That’s why he considered this hypocrisy.
Adam was in paradise, that is, this earth’s paradise where he was taught all things. He was not mandated with anything save obeying Allah in not drawing near the tree. As Allah says: “and (both of) you should not draw near this tree,...” (Sūrat Al Baqarah “The Cow” (2), Verse 35). Nevertheless, he forgot the order and became wretched. Allah says: “Then We said, “O Adam, surely this is an enemy to you and to your spouse; so definitely do not let him drive you both out of the Garden, so that you (The Arabic pronoun here is singular) be wretched.” (Sūrat Taha (20), Verse 117).
Wretchedness here denotes wretchedness of being commissioned with Allah’s orders and prohibitions. Disobedience is much easier than adherence to Alalh’s Straight Path. Allah favored us by legislating tawbah (repentance) because when Adam was enjoined to obey his Lord’s order he did not refuse or object. Rather, he forgot the order. Allah says: “(this religion is) the original disposition from Allah upon which He originated (Literally: constituted) mankind. There is no exchange for the creation of Allah. That is the most upright religion, but most of mankind do not know.” (Sūrat Ar-Rūm “The Romans” (30), Verse 30).
Allah says: “So set your face upright to the religion, unswervingly upright; (this religion is) the original disposition from Allah upon which He originated (Literally: constituted) mankind. There is no exchange for the creation of Allah. That is the most upright religion, but most of mankind do not know, (and remain all always) turning penitently to Him; and fear Him, and keep up the prayer, and do not be of the associators, (Those who associate others with Allah). Of the ones who have caused disunity in their religion and become sects, each party exulting with what they have close to them.” (Sūrat Ar-Rūm “The Romans” (30), Verse 31, 32).
Allah says: ‘So set your face upright to the religion’. In this respect, it is worth mentioning that Allah, Exalted be He, does not say ‘‘So set your face upright to Allah’. The verb is in the imperative. The order was issued to the Prophet (SAWS) as he is the leader of this ūmma (Muslim nation). Nevertheless, this order was not restricted to him, rather, it encompasses all his ūmma! That’s why Allah says: “(and remain all) turning penitently to Him;” in the plural and does not say: “(And remain) turning penitently to Him;”
We should derive the denotation of the orders and commandments mentioned in the Noble Qūr’an. Allah says: “Then, as for the orphan, then do not subdue (him),” (Sūrat Ad-Duha “The Forenoon” (93), Verse 9). This order encompasses all Muhammad’s ūmma.
On saying: “So set your face upright to the religion, unswervingly upright;” the order was issued to the Prophet (SAWS) but this encompasses all his ūmmah. When one feels that he has become remote from his Lord, and that life has drifted him away from Him, then he has to set his face upright to the religion, unswervingly upright. The term ‘hanif’ means becoming purely remote from something. This was Ibrahim’s state, for he was far away from falsehood and went out seeking the True God. Hence, by getting away from falsehood and deviation he became upright.
The term hanif maintains its idiomatic meaning in the Noble Qūr’an, that is, to be unswervingly upright, remote from all falsehood because this is your the original disposition from Allah upon which He originated. May be life will dissuade us from this original disposition, yet you should turn to Him and set your face to this religion. That’s why Allah legislated tawbah so that people be restored to the original disposition from Allah upon which He originated.
Allah says: “And (remember) as your Lord took from the Seeds (Or. sons) of Adam, from their backs, their offspring, and made them bear witness concerning themselves, “Am I not your Lord?” They said, “Yes indeed, we bear witness.” (So) that you should not say on the Day of the Resurrection, “Surely we were heedless of this, (Sūrat Al Ara`af “The Battlements”, (7), Verse 172).
This was the very start; nevertheless, we might get far away from this pledge: “So set your face upright to the religion, unswervingly upright; (this religion is) the original disposition from Allah upon which He originated (Literally: constituted) mankind. There is no exchange for the creation of Allah. That is the most upright religion, but most of mankind do not know. “
Many non-Muslims protest against this ayah: And (remember) as your Lord took from the Seeds (Or. sons) of Adam, from their backs, their offspring, and made them bear witness concerning themselves, “Am I not your Lord?” They said, “Yes indeed, we bear witness.” (So) that you should not say on the Day of the Resurrection, “Surely we were heedless of this, ”. they claim that if they are certain that the True Religion is Islam they would embrace it. Their claim might be right if none of them embrace Islam. The one who converts to Islam will be an evidence against those who don’t embrace Islam on Doomsday. Hence, this fulfills Allah’s saying: So set your face upright to the religion, unswervingly upright; (this religion is) the original disposition from Allah upon which He originated (Literally: constituted) mankind. There is no exchange for the creation of Allah. That is the most upright religion,” (Sūrat Ar-Rūm “The Romans” (30), Verse 31). Whoso embraces Islam sets his face upright to the religion, unswervingly upright; turning to the original disposition.
On the other hand, some Muslims adopt Christianity or become a Jew in corroboration of Allah’s saying: “There is no compulsion in the religion; right-mindedness has already been evidently (distinct) from misguidance” (Sūrat Al Baqarah “The Cow” (2), Verse 256) No person can ever embrace Islam nor convert to Islam by force or compulsively. Islam respects the freedom of creed. As Allah is the True God, He wills not to be worshipped forcibly.
Allah says: “so whoever decides, then let him believe, and whoever decides, then let him disbelieve.” (Sūrat Al Kahf “The Cave” (18), Verse 29).
This means: ‘resort again to the original disposition from Allah upon which He originated (Literally: constituted) mankind’. This is dictated by logic. If a six-year-old child dies, he will enter paradise on Doomsday as he did not attain his puberty, when he is free to choose and has a free will of his own. Any child falls under the yoke of his parents’ influence, they make him either adopt Christianity or Judaism or even profess Islam.
That’s why I always advise Muslims to profess their faith and rejuvenate it. We are born Muslims and this obligates us to thank Allah and attribute all praises to Him. He should prostrate gratefully to Him for being favored with Allah’s graces and born to Muslim parents. We did not exert the efforts of choosing between religions, comparing between Judaism and Christianity, the incompatibility between Gospels, and the Old Testament as the one who converted to Islam did.
Allah says: “(and remain all always) turning penitently to Him; and fear Him, and keep up the prayer, and do not be of the associators, (Those who associate others with Allah).” (Sūrat Ar-Rūm “The Romans” (30), Verse 31).
“And fear Him” means that each person should beware his Lord on turning to Him penitently.. There is nothing whatsoever like unto Him. One should not think that he became among those who are near to Allah, nor pride in his prayers, fasting and faith lest Satan makes him slide back from obedience and commit a sin which has never occurred to him before.
In order to turn to Allah penitently you should know Him and His essence, Exalted be He. Therefore, when you turn to Him penitently you should fear Him. Whoso knows Allah should fear Him. Whoso does not know Him does not fear Him, hence commits sins becomes lost.
“And fear Him” means that you will not be able to turn penitently to Him and maintain this state of repentance save by effectuating your fear of Allah.
In the Noble Qūr’an, we will find: “fear hellfire” and “fear Allah”. We should fear Him and His hellfire, and find out the outcomes of the two fears. Whoso fears Allah will enter paradise and whoso fears hellfire will also enter paradise.
“Fear Allah” means ‘make a protection for yourself from Allah’s wrath. You will not make a protection for yourself from the All-Merciful because you want His mercy. Rather, you will make a protection for yourself and keep apart from Allah’s attributes of Majesty: (the Compeller, the Subduer, the Inflictor of vengeance (and not the Avenger because Allah inflicts His vengeance on the disbeliever but not the believer)). You are not seeking a protection for yourself from the Divine attributes of Grace (the All-Merciful, the Ever-Merciful, the Forgiving) because you need them. You are shielding yourself against His wrath. Similarly, you are shielding yourself against hellfire by locking all gates and paths that lead to it.
“And keep up the prayer,” why does this ayah mention ‘the prayer’ in specific? There is a great difference between the Pillars of Islam and the Muslims’ Pillars. There are some rites that cease to be valid in certain cases (poverty-senility-illness). For instance, a poor person who has no means should not go on pilgrimage. The Pillars of Islam are five yet the Muslims’ Pillars are two: ash-shahada (the Profession of the testimony (that is, to bear witness that there is no god but Allah and Muhammad is the Messenger of Allah)) and the performance of prayers. These two pillars do not cease to be valid by any means. Whether he is poor, ill, suffering, senile, he has to adhere to these two pillars. Whoso does not perform prayers will have no excuse, as the performance of prayers is the prop upon which religion rests, and with which piety is perfected.
Translated by sister Soad Naguib jazahaAllah kheiran
Tawbah (Repentance) & Istighfar
(asking for Allah’s Forgiveness)
The presenter stats the episode by raising a significant question: How can repentance stem from the heart? How can it be the repentant’s means to attain the most perfect of all goals, that is, being restored to Allah’s Grace, Presence and Divine Company? How come a person be a Muslim and associating others with Allah at the same time?
Allah, Exalted be He, says: “So set your face upright to the religion, unswervingly upright; (this religion is) the original disposition from Allah upon which He originated (Literally: constituted) mankind. There is no exchange for the creation of Allah. That is the most upright religion, but most of mankind do not know. (Be) turning penitent to Him; and fear Him, and keep up the prayer, and do not be of the associators, (Those who associate others with Allah). Of the ones who have caused disunity in their religion and become sects, each party exulting with what they have close to them.” (Sūrat Ar-Rūm “The Romans” (30), Verses 30-32).
This means: “O Muhammad, you should set your face upright to the religion and the same applies to your ūmma and those who will follow you! You (all) should be unswervingly upright! You and your ūmma should abide by the original disposition which Allah endowed you with, and always turn penitently. On being restored to your Lord’s Grace and this original disposition, you will be turning to Him penitently. Whoso gets remote from this original disposition, that is, Islam and complete submissiveness to Allah, the lord and Cherisher of the Worlds should turn to Him and be restored to His Presence and Divine Company.
“And fear Him,” whenever you intend to turn to your Lord penitently you should intensify your penance with piety and keeping up prayers with all perfection and submissiveness and offering these prayers in their early fixed stated times. Allah says: “surely the prayer has been a timed prescription (Literally: book) for the believers.” (Sūrat Al-Nisa’ “Women” (4), Verse 103). Delaying the performance of prayers after their early fixed stated times and performing it at a late period is not a facilitation endowed to people as people think except for those who have a legal excuse. The Muslim should know that he does not possess nor hold a sway over the period between various prayers. It is not a coincidence that the call to the `asr (afternoon) prayer be at 15:25 pm in one country and five minutes later in another country. The whole universe and all the peoples therein should remain prostrating to Allah, Exalted be He, and subjugated to Him round-the-clock. Throughout the day, there will be a group of people prostrating in one place and a second group kneeling down in another place, and a third group glorifying Allah, and others calling to prayer and reciting the Noble Qūr’an. This is the perfect iqama performance and keeping up of prayers.
Under certain circumstances, people may delay offering prayers after their early fixed stated times. The reason behind this is the fact that fiqh (Islamic Jurisprudence) is not a general term comprising a number of halal (religiously lawful) and haram (religiously unlawful) issues and topics. Rather, some exceptional cases that should be taken into consideration. These cases come under the ‘necessities’ concept that make the prohibited deeds lawful. To apply this on the offering of prayers, when a Muslim hears al-adhan (call for prayer) at a certain place he should offer the prayer immediately
We have previously said that keeping up prayers differs from its mere performance. Let’s take an example for this: a person heard al-adhan (call for payer) while walking in the street or driving his vehicle on the highway and is unable to stop to offer prayers, and another one who is sitting at ease in his home and heard the adhan of the noon prayer, shall they be equal on Doomsday when they will be called to account?
l-Iqamah commences with Takbīrah of consecration (i.e. by saying Allahu Akbar). A Muslim who commences his praying by saying Takbīrah of consecration and saying Allahu Akbar he should feel the meanings of this takbeerah profoundly and experience this feeling incessantly from one takbeerah to another, and from one obligatory prayer to another.
Allah says: “Surely prayer forbids obscenity and malfeasance;” (Sūrat Al-Ankabūt “The Spider” (29), Verse 45). Whoso offers prayers and commits obscenity or a sin (steals, or commits adultery or even lies) after offering prayers then he has not really prayed. Our prayers should forbid us from committing obscenity and ward off the devilish insinuations and evil whispers of Satan.
Allah says: “Recite what has been revealed to you (i.e., the Prophet) of the Book, and keep up the prayer. Surely prayer forbids obscenity and malfeasance; and indeed the Remembrance of Allah is greater, and Allah knows whatever you (The pronoun is plural) work.” (Sūrat Al-Ankabūt “The Spider” (29), Verse 45)
Each word we say during our prayers should have a great impact on the Muslim. In fact, remembrance of Allah is greater than everything and all thing, remembrance of Allah is greater than any sin you commit after performing prayers, greater and far superior than your being carried away or lured by the devilish insinuations of the devil or the evil whispers of one’s soul. A Muslim who commits a sin after offering prayers then he has merely performed it as a religious rite. On the other hand, whoso offers prayers piously will never commit a sin.
Allah, Exalted be He, says: “And (by) the afternoon! (Or: time).
Surely man is indeed in (sheer) loss, Except the ones who have believed, and done deeds of righteousness, and enjoin each other to the Truth, and enjoin each other to patience.” (Sūrat Al-`Asr “The Afternoon” (103), Verses 1-3). Muslims overlook this Sūrah. People neglect their offering and keeping up of the ‘isha` (evening) prayer so they delay offering it. Muslims should enjoin each other to the Truth and patience. They should remind each other of offering prayers. A Muslim has to lead his brother in Islam on the Path of True Guidance. So, he might take him to the mosque more than once until he becomes used to frequent the mosque solely for Allah’s Sake.
Then the presenter raises a question: Allah says: “So set your face upright to the religion, unswervingly upright; (this religion is) the original disposition from Allah upon which He originated (Literally: constituted) mankind. There is no exchange for the creation of Allah. That is the most upright religion, but most of mankind do not know. (Be) turning penitent to Him; and fear Him, and keep up the prayer, and do not be of the associators, (those who associate others with Allah). Of the ones who have caused disunity in their religion and become sects, each party exulting with what they have close to them.” (Sūrat Ar-Rūm “The Romans” (30), Verses 30-32). Allah forbids mankind to associate others with Allah. Religion is a relationship established between the slave and his Creator, then how come Muslims cause disunity in their religion and become sects? And how can we follow this instruction and be keen never to associate others with Allah?
Allah says: “So set your face upright to the religion, unswervingly upright; (this religion is) the original disposition from Allah upon which He originated (Literally: constituted) mankind. There is no exchange for the creation of Allah. That is the most upright religion, but most of mankind do not know. (Be) turning penitent to Him; and fear Him, and keep up the prayer, and do not be of the associators, (those who associate others with Allah). Of the ones who have caused disunity in their religion and become sects, each party exulting with what they have close to them.” (Sūrat Ar-Rūm “The Romans” (30), Verses 30-32).
The prohibition here does not encompass those who do not pray. Rather, it applies only to the pious repentants who keep up prayers as we should fear for them.
Those who do not keep up prayers are in the company of the devil. When the pious repentants who keep up prayers reach this stage Allah warns them from associating others with Him. Allah says: Of the ones who have caused disunity in their religion and become sects, each party exulting with what they have close to them.” (Sūrat Ar-Rūm “The Romans” (30), Verses jhjhj30-32).
So this proves that they are professing and embracing Islam. Islam, the True religion, has been exposed to disunity, that’s why the at-Tūrūq as-Sufia (Sufi Orders or Doctrines) emerged. After the Prophet (SAWS) had passed away, Muslims never heard about religious orders or sects. When Abū-Bakr became the Caliph he said: “Verily, I am a follower (i.e. of the Prophet) and not an originator of unlawful innovations!”
It is heart-rending that nowadays we preoccupy ourselves with disputes and debates without ever trying to cooperate or coordinate efforts to support Islam. As per the Prophet’s hadith, what is Halal (religiously lawful) is manifest and what is Haram (religiously unlawful) is manifest, and midway between them are things which people can not discern and which they do not know whether they are Halal (religiously lawful) or Haram (religiously unlawful). This is inappropriate, for Islam is Allah’ religion and His religion is one religion. We have to refer to the Noble Qūr’an and the Prophet’s Sūnnah. The point is when Muslims dispute there must be a group that seeks truth and true guidance. Each sect would vie with the other and conquer it. Some ahadith that are widely spread among people are not authentic as the hadith of the Farewell Pilgrimage. Many Muslims reiterate this ahdith as: “I have left among you that which if you hold fast thereto you will never go astray after me, that is, Allah’s Book and my Sunnah.”
This narration is not authentic. The authentic version is mentioned in Sahih Muslim. In hijjat al-weda’ (the Farewell Pilgrimage), the Prophet (SAWS) said: “I have left among you that after which you will never go astray if you hold fast thereto, that is, Allah’s Book. And you will be asked about me what will you say?” They (i.e. his Companions) said: "We bear witness that you have conveyed (the message), and have performed your duty and given wise (sincere) counsel." So the Prophet then raised his forefinger toward the sky and pointed it at the people (and said): "O Allah, may You bear witness! (thrice).”[This narration is the authentic one report is from Sahih Muslim]. There are many ahadith that are widely spread among Muslims yet they are not authentic. That’s why I ask all Muslims and Muslim scholars to refer to the true and authentic sources of our religion, to refer to Allah’s Noble Qūr’an and the authentic Sūnnah of His Prophet (SAWS).
The sinner repents to his Lord and resolved sincerely never to commit it again yet he commits it again. On turning to your Lord penitently, you should have sincere and true intention and determination never to recommit a sin again. If his determination was sincere and true when he turned to his Lord and then he committed the sin then Allah will forgive him as the Prophet (SAWS) said: “The reward of deeds depends upon the intentions and every person will get his reward as per what he has intended!” Scholars differed about the repentance of a sick person or a disabled person. If a thief becomes disabled, may he repent? Yes, of course! Although he stopped committing sins and stealing because of his physical disability, Allah may accept his repentance. It is Allah, Exalted be He, Who will call him to account, as He knows whether or not he would have committed the sin again if he had not become disabled!
Allah, Exalted be He, knew and knows what did take place in the past, what is taking place in the present and what will take place in the future, all things that no one whosoever knows. He, Exalted be He, with His all-encompassing omniscient knowledge, knows whether a disabled person would have committed a sin or not if he had not been deprived of his physical ability and strength. That’s why even a disabled person may turn to his Lord penitently and repent. Nevertheless, if that disabled person gains back his health he has to beware lest he commits the sin again.
Similarly, a young woman might take upon herself to put on the veil because of a sudden illness that befell her, yet she puts it off and forsakes the Islamic dressing and veil when she recovers. Nevertheless, the gates of repentance are wide open for her and she may repent and turn to her Lord penitently. Allah, Exalted be He, stretches forth His hand by night to accept the repentance of those who sinned during the day, and He stretches forth His hand by day to accept the repentance of those who sinned during the night."
If a believer commits a sin during daytime, he should not wait until nightfall to repent, rather, he should not leave the setting or place where he sinned without repenting and tuning to his Lord.
Allah says: “Surely relenting from (Literally: upon, i.e.’ Allah relents) Allah is only towards the ones who do any odious deed in jahala (i.e. foolishness) (and) thereafter they repent shortly; so Allah relents towards those and Allah has been Ever-Knowing, Ever-Wise.” (Sūrat Al-Nisa’ “Women” (4), Verse 17).
Moreover, Allah says: “And when adversity touches man, he invokes Us to his side, or sitting, or upright, then as soon as We have lifted off him his adversity, he passes on, as if he had not invoked Us to an adversity that touched him. Thus, whatever they were doing was adorned (i.e., made attractive) for the extravagant.” (Sūrat Yunus (10), Verse 12).
Many people supplicate and pray humbly to Allah, Exalted be He, and try to come closer to their Lord by performing supererogatory prayers when they are sufferingor when an adversity touches them. Yet, when they are relieved of it, they forget all this and stop performing righteous deeds or supererogatory prayers to get closer to their Lord.
Committing sins repeatedly is due to the sinner’s jahala mentioned in Allah’s saying: “Surely relenting from (Literally: upon, i.e. Allah relents) Allah is only towards the ones who do any odious deed in jahala (i.e. foolishness) (and) thereafter they repent shortly; so Allah relents towards those and Allah has been Ever-Knowing, Ever-Wise.” (Sūrat Al-Nisa’ “Women” (4), Verse 17). In fact, Allah obligated Himself (though nothing whatsoever can obligate Him) to accept the repentant’s repentance. For linguists and interpreters, jahala means foolishness or stupidity. This means that he knows exactly the punishment for the sin he is committing, yet he commits it.
Owing to Allah’s all-encompassing mercy, He uses the word jahala. If He used the word jahl, that is , ignorance. Had this been the case, then the meaning would have been totally changed. In that case, the sinner would be committing sins because he did not know the punishment for them and that he will have no excuse when he knows it and consequently, his repentance would not be accepted.
Allah says: “And relenting is not for the ones who do odious deeds until, when death is present to one of them, he says, “Surely now I repent, ” neither (for) the ones who die (while) they are steadfast disbelievers; for those We have readied a painful torment.” (Sūrat Al-Nisa’ “Women” (4), Verse 18).
The gates of repentance will be closed only if sinners do not repent. Allah the Great Lord calls the ones who obligate themselves to repent al-tawwaben , that is, the ones who repent constantly, As Allah says: “Surely Allah loves the ones constantly repenting,” (Sūrat Al-Baqarah “The Cow” (2), Verse 222).
‘At-Tawwaben’ has two definitions, they either repent constantly because they repent from a sin, or they repent constantly are constant without committing a sin, and this is the best repentance. A believer should repent and turn to his Lord whether he committed a sin or not. The Prophet (SAWS) taught us Sayyid al-Istighfar (the supreme supplication for forgiveness): "O Allah! Verily, You are my Lord. There is no God save You. You created me and I am Your slave and I will abide by my Covenant and pledge to You as much as I can. I seek refuge with You from all the evil I have done. I do acknowledge before You all the blessings You have bestowed upon me, and I do acknowledge my sins. So I entreat You to forgive my sins, for no one forgives sins save You!"
Covenant here means the original disposition, and the pledge Allah took from sons of Adam when He made them bear witness concerning themselves
Allah says: “And (remember) as your Lord took from the Seeds (Or. sons) of Adam, from their backs, their offspring, and made them bear witness concerning themselves, “Am I not your Lord?” They said, “Yes indeed, we bear witness.” (So) that you should not say on the Day of the Resurrection, “Surely we were heedless of this”.” (Sūrat Al-Araf “The Battlements” (7), Verse 172).
“I seek refuge with You from all the evil I have done”: this means “I can resort to no one save You to erase and relieve me from the evil deed I committed”.
“I acknowledge before You all the blessings You have bestowed upon me”: this means “the most supreme of all these blessings is my tuning to my Lord penitently by being wholly submissive to Him”.
“And I acknowledge my sins So I entreat You to forgive my sins, for no one forgives sins save You!": This is Sayyid al-Istighfar (the supreme supplication for forgiveness):. The human being turns to his Lord penitently with his sins, and uses a great and wondrous excuse, that is, the covenant and Pledge Allah took from sons of Adam when He made them bear witness concerning themselves, and that he embraced Islam and submitted humbly to Allah before his birth.
Allah says: “O you have believed, be pious to Allah with His true piety, and definitely do not die except as Muslims.” (Sūrat Al-Imran “The Family of Imran” (3), Verse 102). We wonder who can be pious to his Lord with true piety. No one can ever be pious to his Lord and fear Him the way that becomes Him. The believer should make a shield between himself and the Divine attributes of Majesty. Allah says: “So be pious to Allah as best as you can, (Literally: as much as you are able to)” (Sūrat At-Taghabun “Mutual Fraud” (64), Verse 16). This means “be pious to your Lord as best as you can in the most becoming way”.
Let’s take an example. Allah says: “And it is (a duty) upon mankind towar