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REPENTANCE AS DEMOLITION AND RECONSTRUCTION
PRESENTED BY
AL-BALAGH FOUNDATION
The Almighty, Allah says:
And whoever does evil or wrongs himself
and then seeks forgiveness from Allah, he shall find
Allah, All-Forgiving, All-Merciful.
Holy Qur'an (4:110)
Publisher's Note
All praise be to Allah, the Most Beneficent, the Most
Merciful. Peace and blessings be upon the Guide and
Saviour of mankind Muhammad, and his infallible progeny;
the lights of guidance and signposts of piety, and upon
the righteous warriors for Truth among his companions.
Allah, the Most High, Who created man, showed him the
two ways of righteousness and evil, by revealing the
Divine messages and sending down the prophets to guide
and lead mankind towards obedience, and peity and to warn
them against evil.
The Almighty Allah has bestowed His blessings and
favours upon mankind by leaving the door of repentance
open in the case that one is misted or gone astray or is
encircled by sins and crimes. He, Allah, made this door
(of repentance) open for those who repent and seek His
forgiveness and enter it without fear and, in addition,
their sins will be forgiven as if their mothers had newly
given birth to them.
Allah, the Exalted, not only accepts their repentance
without mediation, such as through a priest or clergyman,
(or introduction papers) but also promises to change
their evil deeds into those that are good.
Allah, the Most High, says:
Except him who repents and believes and
does good deeds; then these an they who, Allah changes
(their) evil deeds to good ones. And Allah is
Oft-Forgiving, All-Merciful.
Holy Qur'an (25:70)
Thus, repentance is an obvious way to reform man and
is considered among the most successful means of social
defence against crimes, because it confronts, with
righteousness, those who commit sins and offences and
constantly creates the hope in them, of attaining
righteousness which leads them towards good and virtue.
Repentance, also, creates the strong will in the sinner's
soul to revolt against the many deviations and offences.
It, also, means a genuine rejection of disobedience; a
great uprising against corruption and mischief; vices
which the enemies of Islam used to spread evil among
Muslim nations in order to cause deviation in their
beliefs, destroy their values and, also, to make their
glorious civilization fall.
Al-Balagh Foundation beseeches Allah, the Most High,
white presenting to its dear readers this booklet -
Repentance as Demolition and a
Reconstruction, to make all of us successful
and prosperous on the path of true repentance in order
that we may return towards the true Islamic Shari'ah.
Al-Balagh Foundation
Repentance in Language, Law and Meaning
Generally, repentance means to give up sin and is the
best way of expressing an apology. Thus an apology is of
three kinds:
Either the one apologizing says: 'I did not do'.
Or says: 'I did wrong and condemn the action'
and, indeed, gives it up. This last step is called
'repentance'.
Repentance in law means to give up sin for its
wickedness; to regret the committed sin and to make the
decision not to repeat to it. Thus, whenever these above
mentioned points are achieved, the conditions of
repentance will be complete.
When one repents to Allah, he should remember what to
do in return:
...and turn (repentant) to Allah all, O
believers, so that you may be successful.
Holy Qur'an (24:31)
Will they not then turn to Allah and ask
His forgiveness? And Allah is Oft-Forgiving, Most
Merciful.
Holy Qur'an (5:74)
Then Allah turned to them
mercifully...
Holy Qur'an (5:71)
This means before making his repentance to Him. A
repentant is one who seeks and accepts repentance. On the
one hand, man is the one who repents to Allah; on the
other, He turns towards man mercifully.
A repentant is one who repents much and gives up his
sins, gradually, until he leaves them, altogether. It may
also be said that Allah is He Who frequently accepts His
servants' repentance. He says:
Whoever repents, and does righteous deeds
has surely turned to Allah in goodly conversion.
Holy Qur'an: (25: 71)
i.e., an absolute repentance which means to choose
between giving up wickedness and the searching for
beauty:
On Him I have put my trust and unto Him is
my return. Verily
He is the Oft-Pardoning, the All-Merciful.
[1]
Holy Qur'an (13:30)
Repentance in the Arabic language, means to apologize
for doing wickedness, to confess committing it and, also,
to promise to give it up, and not return to it. It is the
best form of an apology, coupled with righteousness and
remaining innocent from doing it.
Repentance in jurisprudence means:
The return from disobedience to obedience
with the intention of seeking the absolute approach to
Allah, the Most High.
This return or change can be applied to all actions,
speech and behaviour emerging from man and which
influences his thoughts, sensations and feelings.
Repentance, in a factual analysis, means transition
and change in life and the nature of behaviour, because
it is the result of an essential, ideological and
psychological change which occurs deep within man.
The acceptance of repentance in its reality expresses
Allah's love for His servants and the perfectness of His
attributes of for giveness and mercy.
It, also, expresses Allah's good will and the
continuation of His eminence and goodness over man's way
of life and to be included in goodness as it came from
the 'hand' of its Creator; far from any deviation,
haughtiness and deterioration found in the labyrinths of
evil and corruption.
Repentance in legitimacy of its existence and man's
acceptance of the consequences resulting therefrom, as
well as the practical impacts produced by this existence,
indicates the greatness of Allah's power, and the
possibility of His estimation of the world; expresses the
Almighty Allah's ability to forgive in the sphere of
universal correlation and existential order without
causing an imbalance in the equilibrium of an action or
the consequences resulting therefrom.
He, the Exalted, through His wisdom, made the human
self a source for human action. Any action starts from an
imagination. Thus, the psychological tendency towards any
action that is to be done and, then, the choosing of it
and the deciding to perform it in preparation of its
occurrence, stipulates its regularity in the series of
causes and the general universal results.
Thus, man's endurance for the results of an action
remains permanent as long as there is a psychological and
ideological connection and bodily effort in its
personification to bring his essence into existence. Then
the connection between an action and its performer
remains due to the fact that the action makes its
impression on self with a negative and objective
achievement occurring outside the will of good...as an
extension for the action, itself, and his will.
Therefore, no one has the power to accept repentance;
that which nullifies the impact of an action, or to think
oneself exempt from responsibility after its occurrence
except the One Who created the worlds and their systems
and the one who can deal with it and overcome it and
removes what He wishes and sets what He wishes.
The Almighty Allah says:
His Command, when He intends anything, is
only to say to it, Be, and it is.
Holy Qur'an (36:82)
...Allah indeed does what He pleases.
Holy Qur'an (22:14)
The repentance from the Almighty Allah on His servants
means: The acceptance of man's apology and the removing
of the results which may occur upon him genetically and
penalty.
The Most High says:
...Surely good deeds tab away evil deeds.
Th is a reminder for the mindful.
Holy Qur'an (11:114)
Among the system of soul and behaviour, which the
Almighty Allah has made, is that the will of good and
behavioral extension are able in the factual world of
existence, to eliminate that which what was caused by the
will of evil and manifest it in the outside world with
His leave and will.
According to the logic of constitutional existence,
without the Almighty Allah's legislation through His
Mercy and Kindness, there would be no repentance, and
man's bearing the results of his deeds would be in
harmony with the rules of justice even in the case of
man's regreting or asking forgiveness or repentance.
How beautifully Imam Ali bin Al-Hussein (a.s.)
describes this idea, in detail, in one of his
supplications:
....he does not deny Your Justice, O Lord, if
You punish him,. He deems not Your Forgiveness too great,
if You forgive him and pity him for verily You, the
Gracious Master, Who does not deem it difficult to
forgive great sins...[2]
And, also, he (a.s.) say: ...I could not
deserve, thereby, the obliteration of a single sin out of
all my sins! And if You were to forgive me when I should
deserve Your Forgiveness and pardon me when I should
merit Your Pardon, verily it would not be due to me on
account of merit, nor do I deserve it on account of worth
for my recompense from You, for the first thing wherein I
disobeyed You, was Hell Fire. So, if You chatise me, You
would not be unjust to me.[3]
This is a fact attained by modern research and
scientific studies and, in which, it is proved that every
deed made by man or others, leaves traces and
distinguishable movements which are continually repeated
in this universe, as long as it exists, because this
universe acts like a recorder; recording every deed and
movement.
The Holy Qur'an records this fact, which is connected
with the universal existence, by saying:
And the book is placed, and you see the
guilty fearing for what is in it, and they say: O woe to
us! What a book is this! It leaves out neither a small
thing nor a great one, but numbers them (all), and they
find what they did confronting them. And your Lord wrongs
not anyone.
Holy Qur'an (18:49)
On the Day when Allah will raise them
altogether, then inform them of what they did. Allah
,words it, while they forget it, and Allah is witness
over all things.
Holy Qur'an (58:6)
Surely We give life to the dead, and We
write down that which they send before and their
footprints, and We record everything in a clear
writing.
Holy Qur'an (36:12)
This Our record that speaks against you
with truth. Surely We wrote what you did.
Holy Qur'an (45:29)
Thus, man is not eligible for such acceptance of His
repentance, nor is it obligatory for Allah to accept his
repentance because the foundation in the world of
existence, is that there should be regularity, which
coincides with Allah's way and adheres to His laws; while
deviation and irregularity both contradict this will and
remains an irregular declarative testimony for its
performer. Therefore, it is not also obligatory for
Allah, after sending down the messengers, heavenly Holy
Books, warnings and explanations, to eliminate for man
his sins or to remove their consequences and punishments.
But, Allah wished to bestow His blessings on His
servants through His kindness and His mercy, to eliminate
for them the outcomes of their deeds from the record of
existence.
He, the Almighty, addresses people thus:
Say: O My servants who have been prodigal
regarding their souls, despair not of the mercy of Allah;
surely Allah forgives sins altogether. He is indeed the
Oft-Forgiving, the Most Merciful.
Holy Qur'an (39:53)
How delicately Imam Ja'far as-Sadiq (a.s.) explains
this fact:
'If a man sincerely repents, surely Allah
will love and protect him.' Once, Imam Ja'far
as-Sadiq (a.s.) was asked on how Allah protects man (the
repentant). He (a.s.) responded: 'Allah will make His
angels (who records his deeds) forget to record his sins
and will order his organs and all areas of the land to
conceal for him his sins. Therefore, when he meets his
Creator on the Day of Resurrection, no one will bear
witness against him concerning his sins.'[4]
This saying and the two above mentioned verses lay
stress on the relationship of human action and its
genetic connection with universe and with the world
around it, in addition to the existence of psychological
and intellectual relation in respect to its performer.
Indeed, this saying expresses the force which records
and preserves the outcome by an angel[5] and, also, it
considers the bodily existence of man, as a natural
existence, and the areas of land as a spatial dimension
to the action. Verily, all these will be affected with
movement and action and, then, it will be recorded.
Through repentance, man's innocence with his Lord
against his evil deed is achieved. Thus, Allah eliminates
such a factual outcome after man's intellectual and
psychological root is confused and withdraws from it. It
will be eliminated from the record of existence by a
Powerful Divine Will; above the systems of existence and
the laws of his deed, and its outcome will be stopped;
inspite of its happening on the Day when the universe,
itself, will cast its own records and registers of human
activities and deeds and counts their outcome along with
other universal events, and then, again, repeats the
cycle:
And when the books (records) an
spread.
Holy Qur'an (81:10)
And as for him who is given his book in h
is left hand - he will say: O would that my book had not
been given to me!
Holy Qur'an (69:25)
Read your book Your own soul is Sufficient
as a reckoner against you this Day.
Holy Qur'an (17:14)
Repentance in Attributes and
Consequences
How beautiful and deep the meaning is of the saying of
the Messenger of Allah (s.a.w.) where he quoted it from
the Lord, Allah, the Great:
'There is no god but Allah '(i.e. none has
the right to be worshipped but Allah) is my fortress and
whoever enters My fortress is safe against My
punishment.'[6]
If a Muslim knows the true meaning of 'There is no
god but Allah' and comprehends its concepts and
contents and then recognizes its impact in his life and
the connection it has with his existence, surely he will
understand that everything in this existence is founded
on the phrase: 'There is no god but Allah' and
moves towards it.
Most people, including some of those who memorize the
names of Allah, blessed be His names which are considered
below His attributes, and actions, who study the science
of monotheism with its text and rules and speak about the
vividness of the essence of Allah and abundance of His
mercy and the relationship of the existence with His
power ... are unfamiliar with most facts and distinct
impacts of the phrase: 'There is no god but Allah.'
If the dimensions of the self are opened to these vast
horizons and if intellects would comprehend what the word
of monotheism carries in it of meanings and attributes
concerning the Divine Self and lived under its rays and
the outpouring of its lights, surely he would understand
that he lived under the impacts of these attributes. They
are facts which are obvious in the world of existence and
are in connection with the essence of man and his
existence. He would, also, understand that every distinct
Divine attribute filled a gap in the human self and,
also, created hope in him. Thus, happiness would
overwhelme him and he would absolutely feel the meaning
of existence if he lived while seeking inspiration from
its surplus and fills the gaps in his self with its
impacts.
What is important, in this research, is to study
repentance as an impact in our lives, occurring among the
impacts of these Divine attributes.
All fields of existence, including human existence,
have a connection with an attribute among the Divine
attributes.
Whatever exists in this universe like might, wisdom,
science, justice, mercy, kindness, power...etc. is but a
shadow in the unlimited Divine perfection, and the
distinctions of this perfectness is a secret which aligns
the world and the source of its existence and this
existence is adopted among His everlasting generous
abundance.
Indeed, the Holy Qur'an speaks about numerous Divine
attribute and the Almighty Allah describes and glorifies
Himself with them. Here, we discuss what relates only
with the subject of repentance for it is one of the
distinct impacts of visible Divine attributes in man's
life.
According to the logic of monotheism, repentance comes
as an impact which should be achieved in the system of
creation, and as long as its Creator is described with
these attributes, it is inevitable that the abundance of
good appear. These attributes are:
First: Verily, Allah, the Most High,
describes Himself with clemency and the attribute
'clemency' mentioned in most of the Qur'anic sources
always associated with forgiveness, because forgiveness
is an impact among the impacts of clemency and an
inevitable attribute to it, and no forgiveness comes
forth except from a clement nor can a clement be anything
but a forgiver.
The word clement (halim) is mentioned eleven
times in nine chapters Of the Holy Qur'an; where the
attribute of clemency (hilim) is associated six
times with forgiveness while the other five are
associated with the attribute of richness, science and
thankfulness.
Clemency, for man, means to restrain oneself from
anger and achieve patience in himself, but for Allah, the
Almighty, clemency means to grant a respite to man and
delay punishment and to give him both enough assistance
to review himself and an opportunity to return to
himself.
Forgiveness: It generally means elimination, covering,
protection and conservation against impurity.
But, forgiveness concerning Allah, the Most High, is
to purify His servants, eliminate their evil deeds,
protect them against chastisement, and guard them against
their shortcomings without disclosing them.
The Almighty, Allah says:
Allah will not call you to account for
what is vain in your oaths, but He will call you to
account for what your hearts have earned. And Allah is
Oft-Forgiving, the Most Forbearing.
Holy Qur'an (2:225)
...and know that Allah knows whatever is
(latent) in yourselves, therefore be careful of Him; and
know that Allah is Oft-Forgiving, Forbearing.
Holy Qur'an (2:235)
Allah, the Exalted is distinguished by His knowledge
of what is in human souls of good and evil and does not
disclose them but on the opposite He protects them and
gives them the opportunity to repent and return towards
truth. Indeed Allah, the Almighty, is distinguished by
this characteristic which is called clemency.
Verily, His distinguished with clemency, forgiveness
and protection opens the door of repentance to His
servants; as He does not deal with them through
punishment, but He embraces them with His clemency,
generosity, forgiveness and widespread mercy, and
promises them to take away their sins.
Secondly: The Almighty is attributed
with forgiveness and power. His being attributed by power
is the base upon which forgiveness is built and from
which repentance results, for no one forgives except the
Powerful and no one gives of anything except the owner.
If one follows the description of the Holy Qur'an for
Allah, the Almighty, and the attribute of forgiveness is
being related to Him, one wilt find that His being
attributed as a forgiver mostly accompanies forgiveness
and sometimes it is associated with clemency and might.
The Almighty, Allah says:
...and certainly Allah has pardoned them.
Surely Allah is Forgiving, Forbearing.
Holy Qur'an (3:155)
If you do good openly or keep it secret or
pardon an evil, Allah surely is ever Pardoning,
Powerful.
Holy Qur'an (4:149)
So, these, it may be that Allah will
pardon them. And Allah is ever Pardoning,
Forgiving.
Holy Qur'an (4:99)
In the above mentioned verses, one will see that all
these attributes are linked with each other.
Allah is described as having the ability to forgive
what He wills to forgiveness, and repentance is shown as
a fact in the world of consequences; as a system in the
world of man; as a shadow for the attribute of
forgiveness and power and an impact coupled with the
human life.
Third: The Almighty being described with
kindness.
Divine Kindness: It means to treat people with
kindness and sympathize with them.
This Divine kindness appears in the way Allah
simplifies whatever makes people come near to obedience
and repels them from disobedience in order to show
sympathy over them and treat them with kindness. He never
charges people with things above their ability nor does
He close the door of repentance to them after their
disobedience lest their destination would be the
chastisement of Hell and aloofness from Allah, the Most
High.
Therefore, repentance is an aspect among the aspects
of Allah's manifestation with kindness and a state among
the states among its appearance in the world of man.
Allah, the Exalted says:
And remember that which is recited in your
houses of the messages of Allah and the Wisdom. Surely
Allah is ever Knower of subtleties, Aware.
Holy Qur'an (33:34)
In fact, the Holy Qur'an has mentioned the attribute
of 'kindness' in seven different places; five of them
associated with the meaning of 'cognizant', because of
having a spontaneous relationship existing between the
two attributes 'kindness and cognizant'. He, the
Almighty, is Aware of the weaknesses and feebleness which
exists in man's self and which makes him unable to hold
to the way of righteousness in what results from him.
The Almighty Allah says:
Does He not know, Who created? And He is
the Knower of subtleties, the Aware.
Holy Qur'an (67:14)
On the one side, man in his genetic nature stands
exposed to venture out of the bounds of behavioral
righteousness; while on the other hand, he wishes to
return towards righteousness in order to be integrated,
once again into the world of good and purity.
In order to do that, man needs tolerance and
forgiveness so that his return would be accepted and be
pleased with his repentance. Thus, Allah's kindness,
i.e., His clemency and His sympathy, is the Intercessor
for man for the acceptance of his return because Allah,
the Exalted likes His servants to approach Him and also
likes to see him as a fact which agrees with the will of
his creator and His pleasure.
The Most High says:
Surely Allah loves those who turn much (to
Him), and He loves those who purify themselves.
Holy Qur'an (2:222)
Fourth: His being attributed with
Affection and Mercy.
Affection means love, and mercy means to be charitable
and benevolent to the one who deserves pity.
And Allah, the Almighty, does not describe,
repeatedly, His Divine Self with an attribute nor does He
emphasize on it in the same way as describing Himself
with the word 'Mercy'. Even the attribute
of 'Mercy' used by the Holy Qur'an equals
the attribute of 'Divinity'; and is clear
when it allows the name of 'Rahman' (Merciful)
to be called on His Divine Self instead of calling His
Holy Self as 'Allah'. Thus the Holy Qur'an
considers the word 'Mercy' enough to be
used in invoking His Divine Self for having full
reference of it.
The Almighty Allah says:
Say: Call on Allah or call on the
Beneficent. By whatever (name) you call on Him, He has
the best names...
Holy Qur'an (17:110)
Both terms, Allah and Rahman
'Merciful' imply 'Self' characterized by Beautiful
Attributes. The influence of this Divine Attribute is
great on human life, for it is an eternal source
elaborating on the feelings of security, tranquility and
peace and also a source stiring up hope and expectation
in order to continue the relationship between Allah and
His creature in human self.
It acts a vessel of the attributes of nearness which
includes the meanings of love, affection, forgiveness,
charity and peace...etc.
It acts as a connection which fills up the gap of
farness and fleeing and which removes the alienation and
disinclination between man and his Creator.
It prepares psychological readiness in man to eulogize
his peaceful and sincere relation with Allah, the Most
High.
A mood of pleasure and tranquility overflows in man
and has the feeling of bliss and protection against
falling under the attributes of anger, omnipotence and
revenge.
And were it not for Allah's grace upon you
and His mercy, not one of you would have ever been
pure,…
Holy Qur'an (24:21)
And ask forgiveness of your Lord, then
turn to Him. Surely my Lord is Merciful,
Loving-kind.
Holy Qur'an (11:90)
And say: My Lord, forgive and have mercy,
and You are the Best of those who show mercy.
Holy Qur'an (23:118)
And your God is one God; there is no god
but He! He is the Beneficent, the Merciful.
Holy Qur'an (2:163)
Thus, the relationship between Allah and His creatures
is distinguished as the Almighty wills to be established
on the basis of mercy, kindness, love, forgiveness,
condonation, forbearance, and protection to revive man
while his heart is filled with tranquility, love and
peace and, also, so that his self be filled with hope and
expectation and the waiting of benevolence from a Lord
Who is characterized by the attributes of affection and
love.
Accordingly, the acceptance of repentance is a hope
which worries man's heart, and an expectation which lives
in him, as an expected result for this beloved relation
existing between Allah and His creatures.
Certainly, this hope is a fact and hope is a truth and
of which both are incorporated under the shadow of the
sacred attributes of the Almighty, Allah.
Say: O My servants who have been
extravagant unto their own elves, despair not of the
mercy of Allah; surely Allah forgives sins altogether. He
is indeed the Oft-Forgiving, the Most Merciful.
Holy Qur'an (39:53)
Therefore, the door of repentance is opened and its
rope is extended as Imam Ja'far as-Sadiq (a.s.) describes
it:
Repentance is Allah 's rope and an assistance
for His Divine providence.
Repentance Indicates the Truth of
Islam
Man is an addressee concerning jurisprudence, while
his diverse activities are fields in which Islamic laws
and legislation are practised. And Islam did not come but
to coincide between man's activities with his dimensions
in life, between the will of good and the will of mercy
in this existence. Therefore, this conformity needs
utmost accuracy in evaluating man's nature and his
readiness and capabilities lest this conformity becomes
impracticable, and demolishes the goal of the religion.
Hence, the Islamic duties are obligatory according to
the human's readiness and ability.
The Almighty, Allah says:
Allah does not impose upon any soul a duty
but to the extent of its ability;...
Holy Qur'an (2:286)
O you who believe! follow you not the
steps of Satan; for whoever follows the steps of Satan,
he (Satan) enjoines (unto him) filth and evil; and were
it not for Allah's grace on you and H is mercy, not One
of you would have ever been pure, but Allah purifies whom
He wills; and Allah is All-Hearing, All-Knowing.
Holy Qur'an (24:21)
Have you not considered those who claim
themselves pure? No, Allah purifies whom He will; and
they will not be wronged the skin of a date-stone.
Holy Qur'an (4:49)
And I exculpate not myself; surely (one's)
self is wont to bid (him to) evil, except those on whom
my Lord has mercy. Surely my Lord is Oft-Forgiving,
All-Merciful.
Holy Qur'an (12:53)
And certainly We created man, and We know
what his mind suggests to him and We are nearer to him
than h is life-vein.
Holy Qur'an (50:16)
Verily Allah loves, among His servants, those
who turn towards Him when they are tempted.[7]
Certainly Allah, the Almighty gave three
qualities to those who repent,. if one of these qualities
are given to all people of the heavens and the earth,
they surely would be saved; the Most High [8]
says: 'Surely Allah loves those who turn too much (to
Him) (Holy Qur'an: (2:222)' and
Those who bear the Throne of Power and
those around it celebrate the praise of their Lord and
believe in Him and ask protection for those who believe:
Our Lord, You embrace all things in mercy and knowledge,
so protect those who turn (to You)- till He says-. surely
you are the Mighty, the Wise.
Holy Qur'an (40:7-9)
And those who call not with Allah upon any
other god, slay not a soul which Allah has forbidden
except for just cause, and do not commit fornication; for
whoever does these shall receive (the recompense) of the
sin. For him the punishment shall be doubled on the
Resurrection Day, and therein he shall abide forever,
disgraced. Except him who repents and believes and does
righteous deeds, for these are they of whom Allah changes
their evil deeds into good deeds. And Allah is
All-Forgiving, All-Merciful.
Holy Qur'an (25:68-70)
On the one hand, Islam aims at the process of
conformity between man's will and his activity; on the
other hand, between the divine will of good and mercy. It
takes into consideration that the human ability, includes
his psychological inclinations and limited bodily and
mental ability and what he suffers of the division
between the two ways in life; the way of good and evil,
cannot always harmonize with the will of Allah, the
Exalted, nor can he stand erect along a straight line
without any regression or transgression and deviation
because the nature of what he bears of capabilities,
motives, and tendencies, is unable to be the true shadow
on this land for the ultimate will of good and the
greatness of mankind.
Concerning this concept, Imam Ja'far as-Sadiq (a.s.)
says:
A believer looks like an ear (of wheat) which
sometime rises straight up and sometimes inclines to
itself.
It is inevitable for a believer to make mistakes
now and then.
Therefore, Islam, as it legislates laws, regulations,
and the rules of essential regularities for life, also
takes into consideration the fact that there is not a
perfect application and the occurrence of offense and
deviation from righteousness exists, so it made, for this
deviation and disobedience, a special solution and a
comprehensive legislation for organizing it in order man
return to the path of righteousness and coincide with the
will of good and the great goal of this existence which
is an integrative trend towards the public interest.
Accordingly, the Islamic legislation for repentance
came to emphasize that man cannot be a volitional essence
representing the wilt of good and ascend the ladders of
perfectness without Allah's mercy and His opening the
door of returning towards Him whenever he deviates or
goes stray. So, Islam is realistic and practical when it
deals with man in a way which fits his true nature as a
human who makes mistakes and. then goes straight or
deviates (from the right path) and then follows the right
way.
Therefore both the Holy Qur'an and the noble Prophetic
traditions emphasized this fact, for man, in order to
remind him about Allah's grace for him and also to
recognize why does he commits sin? Why does he repent?
And what is his relationship with Allah when he disobeys,
and then repents; deviates and then asks for forgiveness.
Consequently the following text explains and discovers
for man, his true nature, his relationship and the degree
of his harmony with the will of Allah, the Almighty:
...and wen it not for Allah's grace upon
you and H is mercy, not one of you would have ever been
pure...
Holy Qur'an (24:21)
Have you not considered those who claim
themselves pure? No, Allah purifies whom He wills; and
they will not be wronged the skin of a date-stone.
Holy Qur'an (4:49)
And I call not myself sinless; surely
(man's) self is wont to command evil, except those on
whom my Lord has mercy. Surely my Lord is Forgiving,
Merciful.
Holy Qur'an (12:53)
And certainly We created man, and We know
what his mind suggests to him and We are nearer to him
than his life-vein.
Holy Qur'an (50:16)
These verses declare that the human self is wont to
command evil and, also, inclines to be independent in
this existence and to be separated from Allah's will
since it succumbs to illusions, devilish insinuations and
Satanic temptations in order to be a god on this land,
but it is Allah's mercy which overshadows this miserable
creature and overwhelms it by Divine love and forgiveness
so that it may raise, once again, from its suppression
and collapse and continue on the way of perfection and
love of the good. It awakens, in its depths, the sense of
conscience and strives to go beyond the circle of
darkness into the world of light and to return towards
Allah to achieve its aims in reaching Him, and the
everlasting eternity and happiness.
Therefore, the angels glorify and praise Allah and ask
forgiveness for him (the repentant) and his Creator, Who
counting his disobedience and rebellion will be pleased
with his return and love his closeness:
Surely Allah loves those who turn to Him,
and loves those who keep themselves pure.
Holy Qur'an (2:222)
Whoever repents of his sins has no sin for
the repentant is Allah's friend [9]
Accordingly, the repentant finds the doors of return
lawful and the horizons of repentance wide lest despair
overcomes him; hopelessness dominates him and continues
in committing sin; and thus says farewell to the life of
righteousness...without return.
The psychological and Social Impacts of
Repentance
Repentance with all its external consequences like
giving up sin, performing what he had missed in the past,
and not returning to it again, all these indicate an
eternal psychological behaviour which starts to grow in
man's self and which extends out in the form of
behavioural correctness and upright human manners.
The repentant also finds, in Islamic Shari'ah, the
encouragement towards repentance such as is found in the
saying of the Messenger of Allah (s.a.w.):
Indeed a man who commits sins enters
Paradise, when he repents.
People asked him: O Messenger of Allah, how that could
be?
He (s.a.w.) replied:
The sin will be before his eyes, and
repenting from it, he will run away till he enters
Paradise.
As the Almighty, Allah says:
Surely Allah loves those who turn to Him,
and loves those who keep themselves pure.
Holy Qur'an (2:222)
The Messenger of Allah, Muhammad (s.a.w.), says:
Whoever repents is Allah's beloved friend and
the repentant from sin, has no sin.[10]
And, also, says:
The expiation of a sin is regret.[11]
Imam Ja'far as-Sadiq (a.s.) also says:
If a man sincerely repents, Allah will love
him and then protect him.[12]
These collections of Islamic texts; which are great in
their content, open the doors of hope and return, before
the deviated, criminal man, who inclines towards vices
and deviations then commits crimes and sins, and who
becomes accustomed to such kind of life, the life of
deviation and crimes in order not to lose hope in himself
or become despaired.
A criminal or a deviated one should realize, even for
a while through conscience, that man who dissents against
the tradition of this existence; a disobedient and
mischievous, harmful being, understands that the society
around him dislikes him and looks at him as rubbish of
the society and a secretion of a dangerous sickness which
poisons the life of mankind and which forms a danger
against their security and peace. This concept leaves the
sense of deficiency to grow. Therefore, to open the door
of repentance is more helpful for such a man and more
beneficial, which returns confidence to him and which
saves him against feeling that a society has pressure on
him and dislikes him.
Certainty, the society has an enormous psychological
impact on the nerves of a criminal and a deviated one.
It, also, looks down upon the one who commits sin or who
falls to the abyss of vices; so its regulations remain as
a basis for evaluating and dealing with this criminal.
Whoever is known as a lier or has an aggressive
behaviour: such as committing adultery, stealing,
kidnapping or is famous for treachery and bribery and
blood shedding or is known as a habitual drunkard, the
society looks at such man with this viewpoint and deals
with him on the basis of this evaluation.
If a deviate looks at himself and sees that the law
runs after him and the society around him disrespects and
refuses to deal with him, surely he will be full of
vindictive feelings against such a society, and, thus,
continue to exceed the bounds of deviation if he finds no
hope to reform or correct the concept of such a society
concerning him.
But, Islam deals with this deviate and disobedient
through mercy and kindness and gives great importance to
him and devotes a number of its laws, regulations and
instructions to guide and reform this man.
Allah, the Most High says:
And whoever does evil or wrongs himself
and then seeks forgiveness from Allah, he shall find
Allah, All-Forgiving, All-Merciful.
Holy Qur'an (4:110)
So, the door of repentance is open and the horizons of
mercy are wide for this man if he is watchful, wakes up,
and wishes to return to the life of purity and
righteousness.
As a result of this, Islam has built its position,
regarding the repentant, on an essential foundation and a
practical evaluation for the truth of behaviour and the
consequences resulting from it; this attitude is a
deviated one, it is a fact which happened; and man's
connection with it and his responsibility for it still
exists, but, Allah, through His forgiveness, gave man an
opportunity to put an end to this vicious connection and
delivered him from its consequences.
Thus, he will not be considered responsible for it as
long as his psychological and mental connection is cut
off from it:
The expiation of a sin is regret.[13]
Thus the repentant is innocent before himself; and his
society which surrounds him, from each and every action
he commits and then repents therefrom; because Islamic
society recognizes the meaning of repentance and believes
in the consequences resulting from it. If the repentance
of a criminal or a disobedient one is known, he will be
forgiven from that which he is known by because Allah,
the Owner, is the One Who can forgive in this creation.
Indeed, for him, the door of returning and entering, for
a righteous and pure life, shall be opened:
Whoever repents (from his sins) has no sin
and is Allah 's beloved friend.[14]
On the basis of this new feeling, new human feelings
will be born in him. He will be changed from a man who
felt he was disliked and refused by society, to a man who
feels dignified by Allah and the society in which he
lives; thus, his movement will sincerely be directed
towards doing good and reforming himself after suffering
much under the experience of deviation and the bitterness
of being far from Allah and expelled from His mercy and
feeling the pricking of the conscience, and the criticism
of the society to which he belongs.
The Almighty says:
Say: O My servants who have been prodigal
regarding their souls, despair not of the mercy of Allah;
surely Allah forgives sins altogether. He is indeed the
Forgiving, the Merciful.
Holy Qur'an (39:53)
The Necessity of Repentance
Since repentance is a decisive human decision to
return from wrongdoing, to keep away from evil and
depravity and to return to the life of uprightness and
obedience, and since its practical consequences are
serious in man's life and his destination, repentance is
an obligatory duty for every disobedient, criminal and
deviated one on the basis of reason and the understanding
of the danger of wrongdoing and the harm of deviation and
crime.
Both deviation and wrongdoing are dangerous for the
life of mankind and cause harm to its benefits of social
life; the transgression of the guilty and the criminals
against the life system, the exceeding the principles of
morals and right behaviour, the threatening the security
of mankind and their living and exposing its life to
danger.
Through deviation and disobedience man exposes himself
to Allah's wrath and, thus, he sells his happiness for
pain and torment and ends his life with a sorrowful and
dreadful.
Therefore, the disobedient one not only loses both the
present life and the hereafter but also causes harm both
to himself and to others.
No wise man desires such a disastrous result to occur
to himself or is pleased with it, without striving to
refuse and change it.
That is why repentance is obligatory for every Muslim
and every human on the basis of reason and the
comprehension of human interests.
The judgement of the reason for the necessity of
repentance coincides with the laws of the Divine
Religions, altogether. It purifies man from sins,
liberates him from the mazes of deviation and evil and
calls him to a life of purity and righteousness. Starting
from the principles, Islam considers repentance among its
main pillers and a decisive step towards the way of
salvation and guidance for the whole of mankind. Thus,
the Holy Qur'an and the Prophet's traditions (sunnah)
focuses on the necessity of repentance and the return to
Allah, opening a new page in man's record; turning away
from the detestable past which is full of rebellious
deeds, and which blackens the clear pages by guilty acts
and corrupted the beautiful life with the stamp of shame.
So the Holy Qur'an has always taken a firm stance
against the disobedient and declared its forgiveness by
opening the door of Divine repentance and forgiveness to
them. Thus, the Holy Qur'an addresses them:
...and turn to Allah all of you, O
believers, so that you may be successful.
Holy Qur'an (24:31)
...He brought you forth from the earth and
made you dwell in it, so ask forgiveness of Him, then
turn to Him. Surely my Lord is Nigh, Answering.
Holy Qur'an (11:61)
O you who believe, turn to Allah with
sincere repentance...
Holy Qur'an (66:8)
Consequently, it becomes man's duty to respond to this
Divine call and make use of this unique opportunity
before the Day of Regret and Remorse in which man will
say:
...O woe is me, that I fell short of my
duty to Allah; and surely I was of those who laughed to
scorn.
Holy Qur'an (39:56)
Elements of Repentance
Repentance is a turning point of behaviour, an
ideological alternation and a change which occurs in the
life of an individual or a group. Thus it cannot be
achieved in the life of an individual unless other main
elements are obtained. Among them are:
1. Knowledge:
Man, in order to distinguish his diverse behavioral
positions and coincide with them, evaluate them and give
final decisions upon them and choose what should be
chosen, should know its truth and have full ideological
lucidity through which he can differentiate between what
is right and what is wrong or what is good and what is
bad and, also, differentiate between righteousness and
deviation and recognize between good and evil. The
ignorant man cannot achieve this condition as long as the
way is not clear and right to him.
Both knowledge and consciousness are the right ways
which lead him towards the Almighty Allah. They are the
ideological means by which man is directed to the right
path and the guide towards the welfare of humanity and
its perfection. They are both two guides which save him
against the pit of collapse and the labyrinths of
deviation. As tong as this condition is not achieved,
repentance can never occure.
Thus, it becomes obligatory for everyone to bid what
is right and forbid what is wrong and, also, teach the
ignorant in order repentance complete all its necessities
and nullify all the excuses, under which the disobedient
or criminals, may hide themselves.
For the same purpose, it is obligatory for man to
learn every necessity of faith and the obligations upon
which his guidance and destination depend; and, also to
ensure the relation between faith, guidance and
knowledge.
On the one side, the Holy Qur'an condemns ignorance;
on the other, it praises knowledge and learning. In
various places, it makes a connection between ignorance,
misguidance and deviation.
The Almighty Allah says:
They said: Have you come to us to turn us
away from our gods? Then bring us that with which you
threaten us, if you are truthful. He said: The knowledge
is only with Allah, and I deliver to you that wherewith I
am sent, but I see you are an ignorant people.
Holy Qur'an (46:22-23)
As the above mentioned verse refers to both ignorance
and deviation, it, also, refers to both knowledge and
faith.
Allah, the Most High, says:
And those who were given the knowledge
said: Woe to you! Allah's reward is better for him who
believes and does good, and none is made to receive this
except the patient.
Holy Qur'an (28:80)
...those of H is servants only who are
possessed of knowledge fear Allah...
Holy Qur'an (35:28)
Surely knowledge is the source of every psychological
and ideological motivation which man holds in the way of
repentance:
Through knowledge, he realizes how to fear of Allah.
Through knowledge, it creates in him the feeling of hope
and desire to meet Allah.
Through knowledge, the light of the loving Allah shines
in him.
Through knowledge, his conscience is awakened and to him
returns his consciousness.
2. Feeling one sinned (caution of conscience):
When the truth of an action is discovered by man and
his outer truth is distinguished before his consciousness
and pure inner feelings, he starts to understand in truth
and, thus, a balanced action is to be found in him
between what he owns of good human values and his bitter
and painful reality, and his responsibility of its bad
role will be explained in its truth. Thus, the embers of
refusal and disgust will be gathered in him and the
attitude of refusal and protest will grow in him, thus,
transformed into a psychological conflict of bitter
conscious remorse as a first means to impose punishment
upon himself.
Then, the fires of consciousness will rise till he
puts it under his control and becomes victorious because,
man, in his inborn nature dislikes deficiency and tries
to get rid of it; and always strives for self perfection
and wishes to reach for it by different ways and means.
Man through his ignorance, yields to various unreal
factors in which he tries to satisfy his psychological
inclinations through deviated ways, but, soon this
deviated inclination will be disclosed to him through
consciousness and knowledge. Thus, he regrets his evil
deeds and tries to separate himself from his crimes and
get rid of the impacts of his deviation. For he reatizes
that what is done by him (of crimes and sins) does not
fit with what true human existence.
When this regret begins; he starts to feel pain for
his evil deeds and his desir to remove this deviated
existence, which takes its role as a new force towards
change and repentance, moves him to separate from the
disliked past in order to make another existence for
himself which suits his good human form.
3. Strong-Will:
Strong will is an important and active element in the
process of repentance, because it is the power which
limits the situation; takes a decision after achieving
the right conclusion and ideological lucidity, which are
provided by knowledge. It is an axis on which one takes
action in the process of a psychological and ideological
revolution. If one ventures towards repentance,
particularly when one faces psychological conflict, and
tries to destroy this behavioral abnormality, taking the
direction to Allah; the disobedient and criminal, while
are involved in such odd connections with the motives of
deviation, need a determination and firm will which
enables them to cut off this relation and change their
self-direction towards the right path. Without such a
will and sincere determination, it is impossible for a
man to change from disobedience to obedience. Both
sincere determination and firm will are among the
psychological starting points for man to take a decision
and specify his behavioral position.
How beautifully Imam Ja'far as-Sadiq (a.s.) describes
the role of a firm will and its importance in man's life:
A man never gets weak if he is strengthened
with a firm intention (will).
Consequently, firm will is a power capable of changing
a man's route and, also, correcting his direction in
life.
Achieving Repentance
In order to achieve repentance, express his sincerity
in return towards Allah, man should change his repentance
into action and achieve his remoteness against his evil
deeds; make for the better in himself; and prove his true
love for Allah by fearing Him in all his decisions and
actions. To achieve these, he should have:
First: Regret: It means that the repentant
feels pain and sorrow about his past sins and have an
urgent psychological desire to avoid them and fill the
gaps resulting from his previous behavioral attitudes
which become odious and disliked.
Second: To give up sins and evil deeds which he
used to practise, in the past, and promises himself not
to return to them again, i.e., by eradicating the impact
of a deviated, psychological impulse which prevented him
from expressing himself in any other way.
Third: To avoid what can be avoided of his
sinful acts and fulfill what can be fulfilled of them.
For instance, if he stole or transgressed against others
or did an evil to others by oppressing them, it is
obligatory for him either to give back what he stole to
their rightful owners or to make an apology for his evils
and compensate what can be compensated for the oppressed
and the transgressed...etc.
It is, also, obligatory for him to perform every
neglected duty in case of being able to do so, at the
time; such as, praying, fasting, pilgrimage (hajj)
and filial devotion to parents...,otherwise his
repentance is meaningless and there is no achievement in
the realms of actions and intentions.
How delicately Imam Ali (a.s.) explains the concept of
repentance. Once someone said before him: 'astaghfirullah'
(I ask Allah's forgiveness), then Imam Ali (a.s.) said:
Your mother may lose you! Do you know what
'istighfar'(asking Allah's forgiveness) is? 'Astighfar'
is meant for people of a high position. It is a word that
stands on six meanings.
1. To repent over the past.
2. To make a firm determination never to revert to
it.
3. To discharge all the rights of the people so
that you may meet Allah quite clean with nothing to
account for.
4. To fulfil every obligatory which you ignored (in
the past) so that you may now do justice with it.
5. To aim at the flesh grown as a result of
unlawful earning, so that you may melt it by grief (of
repentance) till the skin touches the bone and a new
flesh grows between them.
6. To make the body taste the pain of obedience as
you (previously) made it taste the sweetness of
disobedience. On such occasion you may say:
'astaghfirullah'[15]
Endnotes
1. Al-Raghib Al-Esfahani, al-Mufradat fi Gharib
al-Qur'an, Chapter On Repentance.
2. Al-Sahifah Al-Sajjadiyah, p. 282, Englsih Version.
3. Ibid, Supplication No. 16, p. 60, section 31.
4. Muhammad Mehdi Al-Naraqi, Jami' al-Sa'adat (The
Collector of Felicities), vol. 3, p- 60.
5. The existence of two angels who are responsible for
recording man's actions is among the essential principles
of Islamic Ideology; supported by the Holy Qur'an and
Prophetic Tradition (sunnah).
6. Al-Muhajabah al-Baidha'e, Book on Al-adkar and
al-Da'awat, p. 274.
7. Prophetic Tradition (hadith)
8. Muhammad Mehdi Al-Naraqi, Jami' al-Sa'adat (The
Collector of Felicities), vol. 3, p. 65 narrated by Imam
Ja'far al-Sadiq (as.) through his grandfather the
Messenger of Allah (s.a.w.).
9. Muhammad Mehdi Al-Naraqi, Jami' al-Sa'adat (The
Collector of Felicities), vol. 3, p. 65
10. Muhammad Mehdi Al-Naraqi, Jami' al-Sa'adat (The
Collector of Felicities), vol. 3, p. 65
11. Ibid, p.67
12. Ibid, p. 17
13. Al-Naraqi, Jami' Al-Sa'adat, vol. 3, p. 67
14. Muhammad Mehdi Al-Naraqi, Jami' al-Sa'adat (The
Collector of Felicities), vol. 3, p. 65
15. Muhammad Mehdi Al-Naraqi, Jami' al-Sa'adat (The
Collector of Felicities), vol. 3, p. 78.
