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)