REPENTANCE AS DEMOLITION AND RECONSTRUCTION [Electronic resources] نسخه متنی

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