Seeking

Forgiveness

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Shaykh Al-Islam Tagiuddin Ahmad © Abdul-Halim

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Seeking
Forgiveness

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 grati
Seeking
Forgiveness

by
“Shaykh Al-Islam
Taqiuddin ‘Abdul- Halim I bn Taymiyyah

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DARUSSALAM
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| |@Maktaba Dar-us-Salam, 1416H |

King Fahd National Library Catalog-in-Publication Data
Maktaba Dar-us-Salam | |
Seeking forgiveness—Riyadh |
56p, 14x21 cm. |
ISBN: 9960-717-81-x
1- Repentance (Islam) H-Title |
| 243.dc | | 4809/21
| | Legal Deposit no. 4809/21
|
AGtp mg mo n nogo o TE Y KA Oo e JA
ISBN: 9960-717-81-x
a] KA a EE A a EY YS
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 _ Seeking foreivgngss |

Contents

Publishers Noferiniai 7

Repentance and Seeking Forgiveness is due to

Abandonment of the Commandments and Doing
WINGS FORBIN scia 9
Asking for Forgiveness and Repenting is for Deeds
Committed as well as Obligations Neglected ............................ 17
Alla’h Informs about the Disgraceful Deeds of the
Disbelievers before the Messenger Came to them.................... 21
Allah’s Commandment for People to Repent for
Whatthey Did ae cassia DG O GY OTO 23
There are Two Types of Punishment................... rin 36

What One should Ask Forgiveness for and Repent from ......... 43
Asking for Forgiveness is a Lasting Need of the Servant .......... 51
Asking For Forgiveness with the Tongue and the Heart........... 54
 Sggking Forgivengss

ali (Je. jil alllpma

In the Name ofAllah, Most Gracious, Most Merciful.

O My Lord, Most Generous! Grant ease and support (in this

work).

Shaykh Al-Islam, may Allah have mercy on him, said:

Praise be to Allah, we praise Him, seek His Help and ask His
Forgiveness. We seek refuge with Allah against the evils of our
souls and the evils of our deeds.
| Whomever Allah guides, there is no one to lead him astray, and
whomever He misleads, there is no one who can guide him.
I testify that there is none worthy of being worshipped except
Allah, Who has no partner, and I testify that Muhammad is His
Servant and His Messenger. May the peace and blessings of
Allah be upon him and his family.
 Seeking Forgivgngss
/

Publishers Note

All praise is due to Allah, and may He grant peace and blessings
upon His Last Messenger Muhammad #.
This is a translation of one of the smaller publications from the
works of Shaykh Al-Islam Tagiuddin Ahmad bin “Abdul-Halim
Ibn Taymiyyah. It has been published in Arabic with the title,
“Istagfar” or “Seeking Forgiveness”. |
This discussion deals with the different views that average people
and scholars alike have about the topic of seeking forgiveness:
¢ Does one seek forgiveness for doing something wrong or for
violating a prohibition?
¢ Is a person required to seek forgiveness for what he did
while unaware?

¢ Is one required to seek forgiveness for what they thought

about but did not act upon?
¢ If one repents for a sin and then commits it later, is his
original repentance invalid or not?
These questions and more are answered in Shaykh Al-Islam’s
“Seeking Forgiveness.”
We have verified our version to meet the source section of
Majmu‘Al-Fatawa (11:619) from where the original Arabic
publication has been taken. We have added a few brief references
to the text for some Hadiths. I would like to express gratitude

LE
 Sggking Forgivengss

to brother Ebrahim Aly Ma‘rouf for the original translation of

this booklet, and the Darussalam staff for their Paling and
layout work.
In the end all praise is due to Allah, and upon Him we depend.

Abdul Malik Mujahid

General Manager, Darussalam
 Sggking Porgivengss

Repentance and Seeking Forgiveness is due

to Abandonment of the Commandments
and Doing what is Forbidden

The first is that which most people are unaware of; Allah, the
Most High, says:
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“So be patient. Verily the promise of Allah is true, and ask

forgiveness for your sin and glorify the praises of your Lord by
day and by night.” (40:55)
He also says:

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“So know that none has the right to be worshipped except Allah,
and ask forgiveness for your sin, and also for the believing men
and the believing women. And Allah knows well your moving
about, and your place of rest.” (47:19)
And He says:
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“That Allah may forgive you your sins of the past and the
future.” (46:2) (Referring to Muhammad #)

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 Seeking Porgivengss

And His saying (on the tongue of our Messenger #8):

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(Saying) worship none but Allah. Verily, I am unto you from
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Him a warner and a bringer ofglad tidings.’ And (commanding

you): “Seek the forgiveness of your Lord, and turn to Him in
repentance, that He may grant you good enjoyment, for a
term appointed.” (11:2-3)
We say: Repentance and asking for forgiveness is for abandoning
a commandment and committing a forbidden action. Both of
these are from the evil deeds, faults, and sin.
According to everyone, the act of abandoning faith, 7awhid, or
the obligatory duties that Allah has imposed on the heart and
the body is undoubtedly a form of sin. Actually, it is in fact the
worse of the two (between abandoning commandments and
committing prohibitions). We have explained this in what we
wrote about the principles before my journey to Egypt.
So abandoning commandments is worse than committing pro-
hibitions, as abandoning faith, and 7awhid are classified under
the former. Whoever comes with faith and 7awhid will not abide
forever in the Fire, no matter what he did.
And whoever did not come with faith and 7awhid, will abide
forever in the Fire, even though his (other) sins were few; like the
ascetics and the worshippers among the polytheists and the people
of the Book, the worshippers among the Hindu polytheists, and
the Christian worshippers, and others. Such people neither commit

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 Sgeking Forgivengss

murder, adultery, nor do they oppress people. Yet, in the case

of the obligatory 7awhid and faith, they have neglected it.
It may be said: Abandoning the obligatory faith and Tawhid can
only occur by being preoccupied with its opposite. If its opposite
is disbelief, then they will be punished for that, and it is among
the prohibited things. If its opposite is one of the types of allowed
things, like being preoccupied with the soul’s whims and lusts,
such as eating, drinking, love of power and other things, instead
of the obligatory faith, then the punishment here is because of
the abandonment of faith. The punishment in this case is not
because of doing such prohibited actions.
It may be said also: “Whenever one abandons faith and Tawhid,
he only leaves them for disbelief and Shirk. The soul has to have
a god to worship. Thus, he who does not worship Ar-Rahman,
worships Shaytan.”
The reply is that worshipping Shaytan occurs in a general
manner. This is when he orders one fo indulge himself in what
prevents him from faith and Tawhid. Then, in such a case it is
said, “He (man) worshipped him.” Similarly, whoever obeys
Shaytan worships him. But this is a form of worship without
actually being worship. |
People are of two types: The seekers of religion and the seekers
of the world.
Shaytan commands the seekers of religion to commit Shirkand
innovation (Bid@h), like the worshippers among the polytheists
and the People of the Book.
He (Shaytan) commands the seekers of the world to (indulge
in) the physical lusts. In a Hadith, the Prophet £ said:

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 Sggking Forgivengss

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“The thing that Ifear most for you are the lusts of temptation in
your bellies, private parts, and the misguidance of the trials.”
For this reason Al- Hasan Al- Basri said when this Hadith was
mentioned: |
“Every worker has his peak, and each peak has a period of time.
If one having such peak managed to be moderate and just (in his
deeds), then hope for him (salvation). But if he was one at whom
the people point with their fingers, do not consider him.”
They said: “When you (Al-Hasan) pass by in the market place,
the people point at you with their fingers.”
He said that he did mean this, but he meant the one innovating
in his religion, and the wicked person in his worldly affairs.
I have explained the positions of the two kinds of people im many
places, just as we have mentioned in Iqtidha” As-Sirat Al-Mustagim
when we spoke about Allah’s saying;
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“They had enjoyed their portion (awhile), so enjoy your portion
(awhile) as those before you enjoyed their portion (awhile),
and you indulged in play and postume as they mana in
play and pastime.” (9:69)

1 Ahmad in his Musnad, (4:420-423) with a Sahih chain.

2 Reported by At-Tirmidhi, no. 2453 and Ibn Hibban, no. 349.

rake
 Seeking Forgiveness

This is discussed in a different place. Thus, abandoning the

obligatory and committing the prohibited are intricately related.
Hence, it is said that whoever did what he has been prohibited
from doing, has disobeyed the commandment.
If a husband said to his wife: “If you disobey me you are
divorced.” And he forbade her, but she disobeyed him, there are
— two views:

The most correct of them is that she would be divorced.

Some Figh scholars justify this since it is counted among the
customs of people as disobedience. They make it fundamentally
of two kinds.
The truth is that every prohibited action comprises a desire and
a temptation to what the one prohibition intended. Thus, it is a
commandment, which comprises both this and that. Examples
of these are:

The saying of Al-Khidhr to Musa:

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“Verily, you will not be able to have patience with me. And
how can you have patience about a thing which you know not?’
(Musa) said: ‘If Allah wills, you will find me patient, and I
will not disobey you in aught.”” (18:67-69)
He said:

“He said, SÅ,YOU pra me, ask me not about

Mr till I
myself mention it to you.’” (18:70)

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 Seeking forgivengss

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“He said, ‘If you follow me, ask me not about

beb till I
myself mention it to you.” (18:70)
Refers to Musa's —

“I will not disobey you in aught.” (18:69)

Also the — of Musa to his brother:

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“He said, “O Harun! What prevented you when you saw them
going astray, that you followed me not (according to my advice
to you)? Have you then disobeyed my order?” (20:92,93)
Musa had told him:

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“Take my place among my people, act in the right way, and
follow not the way of the mischief-makers.” (7:142)
This is a prohibition, he blamed him because he did not follow
him, and said to him: “Have you then disobeyed my order?” The
worshippers of the calf were mischief-makers. All of this falls
under a commandment. The statement of Allah, the Almighty:
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“Over which are (appointed) angels stern and severe, who

disobey not (from executing) the commands they receive from
Allah, but do that which they are commanded.” (66:6)
(Referring to the gatekeepers of Hell). Thus, the angels do not
disobey Him when He prohibits them from something.
The statement of Allah, the Almighty, while speaking about the
Messenger 2:
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“And let those who oppose the Messenger's commandment

beware lest some disbelief should befall them or a painful
torment be inflicted on them.” (24:63)
Whoever does what he # has prohibited, opposes his command.
Allah, the Almighty said:
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“Thus did Adam disobey his Lord, so he went astray.” (20:121)

It was a prohibited action.
Allah's statement:

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“It is not for a believer, man or woman, when Allah and His
Messenger have decreed a matter that they should have any
option in their decision.” (33:36)
In the following Hadith the Messenger of Allah # stresses that
abandoning a prohibited action should be given priority to doing
a commanded one:

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 Sggking Forgivengss

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“Tf I prohibit you anything, stay away from it. And ifI nni
you anything, do as much of it as you are able to do.”
The statement of Allah, the Almighty:

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“On that day those who disbelieved and disobeyed the

Messenger will wish that they were buried in the earth.” (4:42)
So disobedience is an offense against a command, and the one
who violates a prohibition is disobedient since he is opposing a
commandment. The one committing a prohibition may be more
offensive than the one abandoning a command.
In summary, the two are interrelated: He who commands a thing,
prohibits the doing of its opposite. And he who forbids a thing, -
commands the doing of its opposite as explained somewhere else.
The term “command” includes both. A general term may be used
to specify one particular type while its name still includes the
other type. |
The word “command” is general, but one of the two things it
applies to is called a “prohibition”, when both terms are
mentioned together then they have distinct meanings. |
 Seeking Forgivgngss

Asking for Forgiveness and Repenting

is for Deeds Committed as well as
Obligations Neglected

What is meant here is that asking for forgiveness and repentance

is for both types. It also comprises what one committed (of the
prohibited actions) or abandoned (of commands) out of igno-
rance before being informed of their disgracefulness, before the
Messenger was sent to him, and before the proof is established
against him. Allah the Almighty, says:
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“And We never punish until We have sent a Messenger (to

give warning
).” (17:15)

A group of Ahl Al-Kalam and ABI Ar-Ra7 said that this applies
only to the obligations of the Shari'ah which are not otherwise
implied by reason. Similar was said by some of the Mu fazilah’
and others among the followers of Abu Hanifah and even others
like Abu Al-Khattab etc., they said that the verse is more general
to mean that Allah did not punish any people until after He had
sent the Messenger to them.

|. Ahl Al-Kalam, AAI Ar-Ra'i, Mu fazilah are Islamic theological philosophers,

Figh scholars who utilize reason for judgement, and the rationalists,
respectively.

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 Sggking Forgivzngss

It also implies that ther is no punishment without sin, contrary

to the saying of the Jabiriyyah, the followers of Jahm who say
that Allah punishes without sin. A group followed this view like
Al-Ash'ari and others. This is the saying of Al-Qadhi Abu Ya‘la
and others who say: “It is possible that Allah, the Almighty may
torture children in the Hereafter with an endless punishment
without them having committed any sin.” These people argue
with the verse to invalidate the claim that reason necessitates
punishment without any action, but the verse is a proof against
them as well, since they consider it possible for punishment to
occur Without sin. So it is a proof against both of these groups.
There are other verses which state that Allah the Almighty does
not punish unless He sends a Messenger:

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“And never will your Lord destroy the towns (population) until
He sends to their mother town a Messenger reciting to them Our
Verses.” (28:59)
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“Messengers as bearers of good news as well as of warning, in
order that mankind should have no plea against Allah after
the (coming of) Messengers.” (4:165)

“Every time a group is cast therein, its keepers will ask: “Did
no warner come to you?” They will say: "Yes indeed, a warner

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 Sggking Torsivgngss

did come to us, but we rejected him and said: Allah never sent
down anything (of revelation), you are only in great error.”
(67:8,9) kk

What they had done before the Messengers were sent was
wicked, disgraceful, and evil, but the proof is not established
against them until a Messenger is sent to them. This is the view
of majority of scholars.
It is also said: “It is not disgraceful until it has been prohi-
bited.” This is the saying of those who affirm no good or evil
without commands or prohibitions, like Jahm, Al-Ash'ari, and
those who follow him that were associated with the Sunnah,
and the companions of Malik, Ash-Shafiti, and Ahmad like Al-
Qadhi Abu Ya‘la, “Abu Al-Walid Al-Baji, Abu Al-Ma ali Al-
Juwayni and others.
The majority of the predecessors and the successors say that the
Shirk, ignorant and disgraceful behavior that they practiced
before the Messenger came to them was a form of evil, but they
do not deserve punishment until after the Messenger has come.
For this reason the people have divided into three different views
with regard to their Shirk, oppression, lies, immorality etc:
I. They say that their disgracefulness is knowable by reason.
So they deserve to be punished for these acts in the Hereafter
even if a Messenger did not come to them. This is the saying
of the Mu fazilah, and most of Abu Hanifah's followers. It
is reported from Abu Hanifah himself and it is the saying of
Abu Al-Khattab and others.
2. They say that their deeds have no disgracefulness nor good
in them, there being no evil for them before the address.
There can be no disgrace without: “Do not do”, and there

JR
 | Seeking Forgivengss |

can be no good without “Do”, or what is permitted to be

done. This is the saying of the Ash “riyah and those who
agreed with them from the three groups.
3. They say that these are wicked, evil and disgraceful before
the coming of the Messenger, but punishment becomes due
only upon the coming of the Messenger. This is the saying
of most of the predecessors, most of the Muslims, and what
“the Book and the Sunnah prove. The Book and the Sunnah
clarify that what the disbelievers indulgedin was evil,
disgraceful, and wicked before any Messenger was sent;
and that they do not deserve punishment until the Messenger
was sent to them.
| It is narrated in the Sahih that Hudhayfah said: “O Messenger
of Allah! We had been in ignorance and evil, then Allah brought
us this good. Is there any evil after this good?” He % said:
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“Yes. Callers at the gates ofHell. Whoever responds to them, they

will cast him therein.”

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 Allah Informs about the Disgraceful |
Deeds of the Disbelievers before
the Messenger Came to them
Allah the Almighty, has informed us about the disgrace of the
deeds of the disbelievers before the Messenger came to them;
such as:
. His saying to Musa:

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“Go to Fir'awn, verily, he has transgressed all bounds. And

say to him: ‘Would you purify yourself?” And that I guide you
to your Lord, so you should fear Him?” (79:17-19)
And He said:

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“Verily, Fir'awn exalted himself in the land and made its
people sects, depressing (oppressing) a group amongst them;
killing their sons, and letting their female live. Verily, he was

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 Sgeking Porgivengss

of the mischief-makers. And We wished to do a favor to those

who were depressed (oppressed) in the land, and to make
them rulers and to make them the inheritors.
And to establish
them in the land.” (28:4-6)
This is about Fir“awn before the birth of Musa and while Musa
was still young, before the Message came to Fir“awn, yet he was
at that time a corrupt tyrant.

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“And indeed, We have conferred a favor on you another time.
When We inspired your mother with that which We inspired.
(Saying): “Put him (the child) into the box, and put it into
the river: then the river shall cast it up on the bank, and
there, an enemy of Mine and an enemy of his shall take him.”
(20:38-39)

This is Fir“awn, he was at that time called an enemy of Allah

although the Message had not come to him yet.

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 | Sggking Forgivgngss |

Allah's Commandment for People

to Repent for What they Did
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Allah the Almighty has commanded people to repent and ask

for forgiveness for what they have done. Had their deeds been
neutral deeds, or pardonable ones, or like the deeds of young
people and insane people, Allah would have never commanded
them to ask for forgiveness and repent. So it is known that these
deeds were disgraceful and evil; yet, Allah does not punish except
after establishing the proof. As He said: |

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“Alif Laam, Ra. Thisis a Book, the verses whereof are

perfected, and then explained in detail from One (Allah)
Who is All-Wise, Well-Aguainted. (Saying) worship none
but Allah. Verily, I am unto you from Him a warner and a
bringer of glad tidings. And (commanding) you: “Seek the
forgiveness of your Lord, and turn to Him in repentance, that
He may grant you good enjoyment, for a term appointed, and
bestow His abounding Grace to every owner of grace. But if
you turn away, then I fear for you the torment of a Great Day.”
(11:1-3)
 | Seeking Forgivgngss |
|

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“Say: 'I am only a human beinglike you. It is revealed to me
that your God is One God (Allah), therefore take the Straight
Path to Him, and seek forgiveness of Him.” And woe to the
| polytheists. Those who give not Zakah.” (41:6-7) |

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“Verily, We sent Niko hi people Cae: “Warn your

people before there comes to them a painful torment. He said:
“O my people! Verily, I am a plain warner to you. That you
worship Allah (Alone), be dutiful a Him, and obey me. He
(Allah ) will forgive you ofyour sins.” (71:1-4)
This proves that these were sins before they were warned against
them. He said about Hud:
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“And to “Ad We sent their BAGA Hud, Hesa: “O my

people! Worship Allah! You have no other God but Him.
Certainly, you do nothing but invent lies. O my people! I ask
of you no reward for it (the Message). My reward is only
from Him Who created me. Will you not then understand.

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 Seeking Porgivengss

And O my people! Ask forgivenessof your Lord and then

repent to Him.” (11:50-52)

Allah the Almighty informed at the beginning of the address

that they fabricated lies in most of their dealings. As He says about
them in another verse:
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“Dispute you with me over names which you have named -

you and your fathers - with no authority from Allah? Then
wait, Iam with you among those who wait.” (7:71)

Similarly, Salih said (to his people):

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“O my people worship Allah: you have no other God but Him.

He brought you forth from the earth and settled you therein,
then ask forgiveness of Him and turn to Him in repentance.
Certainly, my Lord is Near, Responsive.”” (11:61)
Lut said to his people:

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“Do you commit immorality such as none preceding you has
committed among mankind?’” (7:80)
Thus, it was “immorality” among them even before he prohibited
them; contrary to those who say that it was neither immorality,

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 Sggking Porgivengss

disgraceful,nor an evil deed until they were prohibited from it.

As He says:

“Verily, you practice sodomy with men, and rob the wayfarer
(travelers)! And practice the evil and wicked deeds in your
meetings” (29:29)
This was an address to those who knew the wickedness of their
deeds, so they were being warned against the punishment for
it. |

Shu‘ayb said to his people;

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“Give full measure and weight in justice and reduce not the
things that are due to people, and do not commit mischief in
the land causing corruption.” (11:85)
Here it is explained that they would not give people their due, and
that they were spreading mischief and corruption throughout
the land. This contradicts the saying of the Jabiriyah, that their
wrong was not evil until they were prohibited, and that before
they were prohibited such behavior was like any other behavior,
like eating or drinking etc. This is the same as what they claim
about all of the other cases of Shirk, wrong, and immorality that
the Messengers forbade. O
Here is mention of Ibrahim, the intimate friend of Allah:

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 Seeking Forgivgngss

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“And mention in the Book Ibrahim. Verily, he was a man of
truth, a Prophet. When he said to his father: “O my father! Why
do you worship that which hears not, sees not and cannot
avail you in anything?” (19:41-42)
This is rebuke for his people before the prohibition.
In another verse:

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“And remember Ibrahim when he said to his people: "Worship

Allah (Alone), and fear Him: That is better for you ifyou but
know. You worship besides Allah only idols, and you only
invent falsehood.”” (29:16,17)

Thus, Allah, the Almighty, informs that the claim they invented
was falsehood even before the prohibition. Similarly Ibrahim said
to his people:

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“What is that which you worship? Is it a falsehood - (gods)
other than Allah - that you desire? Then what do you think
about the Lord of all that exists?’” (37:85-87)
Until;

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 Sggking Forgivengss

"He said: "Worship you that which you (yourselves) carve?

While Allah has created you and what you make!” (37:95,96)
All of this clarifies the disgrace of what they were doing before
their Messenger prohibited them from it and before he condemned
their conduct. So he said: |

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“Worship you what you (yourselves )carve. While Allah has

created you and what you make!” (37:95,96)
Meaning Allah has created you and created what you carve.
How then, do you worship (idols) what you yourselves made
with your own hands, and call them the lord of the worlds.
If it were not that the goodness of Tawhid, worship of Allah
alone, ascribing no partners with Him, and the disgrace of
polytheism, were (deeply implanted in the nature of man) and
perceived by reason, Ibrahim would not have addressed them
in such a manner. This is contrary to the allegation of the
Jabiriyah that they were not doing anything to be blamed for.
Rather what they were doing was just the same as their eating
and drinking, it was only disgraceful after the prohibition, it
was disgraceful only when it was prohibited, not because it is
disgraceful by nature.
In this way there are many verses in many places of the Qur'an
clarifying the disgrace of their Shirk and other deeds with
rational evidences, parables and examples for them:

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 Seeking Porgivengss

“Say: “Whose is the earth and whosoever is therein? If you

know?’ They will say: ‘It is Allah’s.’ Say: “Will you not then
remember?” (23:84,85)

And:

“Will you not then fear Allah?”” (23:87)

And:

“How then are you deceived and turn away from the truth?”
(23:89)

This implies that they recognized that Allah is the only Creator,
which should compel them to stop worshipping such false gods.
It also implies that such worship is objectionable and shameful.
But these people think that Shirkis to believe that there is another
creator besides Allah. This is false, since Shirk is worshipping
other than Allah, while even the polytheist recognizes what he
worships is a creature.
His saying (the polytheist saying): “All is Allah’s” shows the
falsehood of his claim, since he says: “It is a creature.” The like
of this occurs often in the Qur'an. Such as:
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"Is not He (better than your gods) Who created the heavens
and the earth, and sends down for you water (rain) from the
sky, whereby We cause to grow wonderful gardens full of beauty
and delight? It is not in your ability to cause the growth of their
trees. Is there any god with Allah? Nay, but they are a people
who ascribe equals (to Him). Is not He (better than your gods)
Who has made the earth as a fixed abode, and has placed
rivers in its midst, and has placed firm mountains therein,
and has set a barrier between the two seas (of salty and sweet
water)? Is there any god with Allah?” (27:60-61)
This is repeated in section after section:

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“Is there any god with Allah?”
It is a denial of what they worshipped besides Allah, and what
they treated as gods while they recognized that none but Allah
the Almizhty created all things, and that it was He, only He, Who
created everything. |
As for his saying;

“Is there any god with Allah?”

To view it as an inquiry is incorrect, meaning to think it means
“Are there any gods that exist along with Allah?” This is wrong
because they made gods besides Allah, and they also testified to
this, but they never claimed that they did anything. Thus, they
confess that these gods-never created anything, but they do not
confess that there is no god besides Him. Allah the Almighty, says:

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“Can you verily bear witness that besides Allah there are
other gods? Say: “T bear no (such) witness.” Say: “But in truth
He (Allah) is the only one God. And truly I am innocent of
what you join in worship with Him.” (6:19)
Allah the Almighty, said:
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“When those who believe in Our Revelation come to you, say:

“Peace be on you; your Lord has written (prescribed) Mercy
for Himself, so that if any of you does evil in ignorance, and
thereafter repents and does righteous good deeds, then surely,
He is Oft-Forgiving, Most Merciful.” (6:54)
He also said:

“Allah accepts only the repentance of those who do evil in

ignorance and foolishness and repent soon afterwards.” (4:17)
Allah says:
— | Sgeking Toreivengss |

“Then, verily! Your Lord, for those who do evil in ignorance

and afterward repent and do righteous deeds, verily, your
Lord thereafter, (to such) is Oft-Forgiving, Most Merciful.”
(16:119)
Thus, although the companions and those who followed them
say: “Each disobedient person is an ignorant person,” as has
been explained in another place, this saying includes those who
knew it was unlawful as well.
This is a proof that one is a doer of an evil deed, even though
he did not hear the address that clarifies the prohibited action.
If he repents of it, Allah the Almighty forgives him and has mercy
on him. He does not deserve punishment except after the address
has been conveyed and the proof established.
If repentance and asking for forgiveness are for abandoning
obligations, and for the action which one commits not knowing
it is a sin while committing it, then this clarifies the many things
that repentance and seeking forgiveness would cover. When
repentance and asking for forgiveness are mentioned before
many people, they recall the disgraceful deeds they have done.
Common knowledge tells them that such acts are disgraceful,
like immoral behavior and open oppression.

As for following religion without knowing it is sinful - with the

exception of those who are aware of their falsehood like the —
religions (creeds) of the polytheists, and the distorted beliefs
of the people of the Book - then repentance and asking for
forgiveness in such cases is obligatory, even though their
followers think that they follow guidance. The same applies to
the innovators.

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 Sggking Forgivengss |

This is why a group of the predecessors - Ath-Thawri is one of

them - said: “Innovation is dearer to Iblis than disobedience.
Because one repents from the act of disobedience and it is liable
to be forgiven, while the innovator does not repent.”
This is the meaning of what has been narrated by a group: “Allah
the Almighty has withheld repentance from each innovator.”
Meaning that the innovator will not repent for it, because he
thinks that he is following guidance. But if he repents, Allah
the Almighty accepts his repentance as He accepts the repentance
of the disbeliever.
Whoever says that Allah will not accept the repentance of an
innovator at all, he is severely mistaken. As for what is said
that: “Allah the Almighty does not allow the innovator to repent.”
It means that as long as he adheres to what he innovated and
sees it as good, then he does not repent from it (thinking that
he is guided). But if Allah, the Almighty, shows him its evil,
(and he repented from it), Allah, the Almighty will accept his
repentance, in the same way as when the disbeliever sees that
he is in error. It is well known that many of those who were
innovating in the religion of Allah the Almighty came to know
that they were in manifest error and repented from it, and
Allah accepted their repentance. None knows their true number
but Allah.
When Ibn “Abbas # went to the Khawarij to debate with them,
about half or more of them repented. Others repented in the
presence of ‘Umar bin ‘Abdul-‘Aziz and others. Many of them
heard the knowledge and repented. Such a portion of people
who do not know the evil they commit represent a large number
of the people of the Qiblah, and the number is even greater
among other people.

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So there are a great many cases of people abandoning what is

obligatory, while they do not Know that it is obligatory. Then
when one comes to know that what he abandoned was some-
thing good, part of faith and 7awhid, that it is something for
which he was commanded to repent and ask for forgiveness, as
he repents for what he had done of evil deeds, (he would repent
and ask for forgiveness).
Thus, the repentant repents for what he abandoned, missed,
and neglected of the rights of Allah, the Almighty, just as he
repents from what he committed of evil deeds; even if he
committed this or abandoned that before the Message reached
him. Once the Message reaches him, punishment for abandoning
and committing becomes due. As for him being a doer of blam-
eworthy deeds, and abandoning good deeds for which one would
be blameworthy, he is still considered repentant as previously
clarified; where we mentioned the two views, the view of those
who negated the blame and punishment and the view of those
who affirmed both the blame and the punishment.
If it is said: “If if is not punishable, it is not disgraceful.”

Then the reply can be from two views:

I. It is a cause for punishment, but this depends upon a
.condition, and that condition is the proof. Allah, the Al-
mighty, says:

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“And VOR were on the brink of a pit of Fire, and He saved you
from it.”(3:103)

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 | Sgeking Porgivengss |

If He did not rescue them they would have fallen. Whoever

stands at the brink of the Fire, then his destruction depends
upon falling into if. The case differs if one is far from the brink,
because he is far away from perishing. Thus, those people were
close to destruction and torment.

2. They are blameworthy, deficient, and old a lower position

because of this. If it is preordained for them not to be
punished then they do not deserve what the safe person
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form of depriving them from good, and it is one of the two
forms of punishment.
If is Known that everyone who misses a desirable action, misses
its reward; but there is a difference between what he misses
because he could not obtain it, and what he neglects which he
|already had. This falls under the category of the sins for which
one is not punished.
As for the one whom a Messenger was not sent to during his
life, there are some narrations that Messengers will be sent to
them at the gathering places on the Day of Judgement, as
explained elsewhere.
People disputed about obligation and prohibition. Can these be
realized without punishment for abandonment?
Here there are two views:

1. It cannot be achieved, since if it is not punished for, it is as

if it were allowed. | |
2. It can be achieved, since one can be blamed even though he
is not punished.

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 n Serling forgiveness LL
There are Two Types ofPunishment:
1. The deli ofpain. The threat of this is removed ‘a
the increase of good deeds.
2. The decrease in rank, and the deprivation of what he would
have otherwise deserved. This happens when the former
does not occur. Allah the Almighty covers the evil deeds of
their doer; since he says:
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“If you avoid the major sins which you are Fn to do,
We shall expiate from you your (small) sins, and admit you
to a noble entrance.” (4:31)
He may sometimes cover them by misfortunes; thus, the rank
stays as if was or becomes higher. They are also covered by acts
| of obedience. |
Whoever does not commit such evil deeds then his rank will be
higher. These evil deeds will reduce the reward of the acts of
obedience for whoever committed them. For such evil deeds,
the one who does not want to lose (its reward wholly or partly)
should repent. The one who missed some of the desirable actions
must repent to compensate for the reward he missed. Thus,
repentance covers all ofthese.
Human repentance in regard to good deeds is of different
categories:

1. Repent and ask for forgiveness for not performing them

perfectly.

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 Sggking Porgivøngss |

2. To repent for what he did thinking they were good deeds

while they were not. Like in the case of innovators.
3. To repent for his arrogance and display when doing them,
and for thinking that it was by his power alone that he was
able to accomplish them, forgetting Allah’s favor and kind-
ness to him, and forgetting that He is the only One who
gives these favors. This repentance is the same as that for a
blameworthy action and abandoning a commanded one.
For this reason, it is said that: “Purifying the deeds from what
spoils them is harder for the workers than exerting the utmost
struggle.” This demonstrates me dire need of people for
—
repentance. |

It is also said: “It (repentance) is an activity one must adhere to

from his first day till the end of his life.” It is necessary for all
the creatures, all of them have to repent, and they must repent
constantly. Allah the Almighty, says:

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“But man bore it. Verily, he was unjust and ignorant. So that
Allah will punish the hypocrites, men and women who are
polytheists, and Allah will pardon (accept the repentance of)
the true believers, men and women. And Allah is Ever Oft-
Forgiving, Most Merciful.” (33:72,73)
Thus, repentance is the regular task of every believer. Allah the
Almighty said to the best of His Prophets:

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“Allah has forgiven the Prophet, the emigrants, and the

supporters who followed him in the time of distress, after the
hearts of a party of them had nearly deviated (from the Right
Path), but He accepted their repentance. Certainly, He is
unto them full of Kindness, Most Merciful.” (9:117)
Among the last of what Allah revealed was:'

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“When there comes the Help of Allah. And you see the people
enter Allah's religion in crowds. So glorify the praises of you
Lord, and ask His Forgiveness. Verily, He is the One Who
accepts the repentance and Who forgives.” (110:1-3)

It is compiled in the Two Sahihs that he z used to saya in his

=- bowing and prostration:

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‘O Allah! Glory be to You, and Praise be to You. O Allah! Forgive
me. »2

1 Muslim no. 3024.

2 Al-Bukhari nos. 794, 817, 4293, 4967, and Muslim no. 484.

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In the narration of Muslim, ‘A’ishah le said: “The Messenger

of Allah #8 used to say before his death:
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“O Allah! Glory be to You, and Praise be to You. I ask Your

Forgiveness and I repent to You.”
So I said: “O Messenger of Allah! I see you saying: “O Allah!
Glory be to You, and Praise be to You. I ask Your Forgiveness and
repent to You too much.” He said:

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“Allah informed me that I will see a sign among my nation. When

I see this, I should say: “O Allah! Glory be to You, and Praise be
to You. I ask Your Forgiveness and I repent to You.’ I have already
seen tt, it is:
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“When there comes the Help of Allah. And you see the people
enter Allah's religion in crowds. So glorify the praises of you
Lord, and ask His Forgiveness. Verily, He is the One Who
accepts the repentance and Who forgives.”” (110:1-3)
His Command (Allah’s Command) to the Messenger % to glorify
Him, praise Him, and ask His Forgiveness, does not mean he

! Muslim no. 484.

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= Seeking Porgivengss

was not commanded to do this in times other than that, and it

does not mean that people other than him (the Messenger 3)
are not commanded the same. It only means that this was the
cause for the command, yet, he was commanded the same at
all the other times. As man is in need of praising Allah for His
favors and blessings, as he is in need of repenting for a
particular sin, then he is in need at all times to repent and ask
forgiveness in general. Just as Allah’s Messenger % used to ask
for forgiveness three times after every prayer.”
Allah, the Almighty said:
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"And those who pray and beg Allah's pardon in the last
hours ofthe night.” (3:17)
They would stand in prayer throughout the oh then they
would sit before dawn asking for forgiveness.
Allah concluded Surat Al-Muzzamil with:

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“And seek Forgiveness of Allah. Verily, Allah is Oft-Forgiving,

Most Merciful.” (73:20)
He also concluded Surat A/-Muddathfhir with:

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“He (Allah) is the One deserving Taqwa, the One Who forgives.”
(74:56)

1 Muslim no. 591.

 Sggking Forgivgngss

Allah the Almighty said that He is the only One deserving Taqwa.
He did not say - that He is most deserving of it, but the Only One
worthy of it. Meaning none except Him deserve to be feared.
He also said:

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“To Him belongs all that is in the heavens and all that in the
earth, and the perpetual sincere obedience is to Him alone.
Will you then fear any other than Allah?” (16:52)
Allah says:
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“And whoever obeys Allah and His Messenger, fears Allah,

and keeps his duty (to Him), such are the successful.” (24:52)

He is the One worthy of forgiving sins. None but Him forgives

sin. As He said: —

"And none can forgive sins but Allah.” (3:135)

In many Hadiths the Prophet # said:
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“Indeed, none but You forgives sins.”

He is the only One Who deserves to be feared, and the only One
Who is able to forgive sins.
Allah the Almighty has mentioned 7awhid and asking for for-
giveness together in many places; such as:

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“So know that none has the right to be worshipped except
- Allah, and ask forgiveness for your sin, and also for (the sin
of) believing men and women.” (47:19)

So the believers ask for forgiveness for the Tawhid, and worship
of Allah that they had abandoned before Islam. Even though
there had not been a Messenger to come to them; while the
Messenger asks for forgiveness of what he had left (before he
received the Message). Allah the Almighty says:

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“You knew not what is the Book, nor what is faith.” (42: 52)
If one adheres to this, he would never receive any punishment.
When the believer becomes aware of neglecting some of the
rights of his relatives, or anyone else, he would ask for the
forgiveness of Allah and repent to Him, the same is the case if
he becomes aware that what he used to do was blameworthy.

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 What One should Ask
Forgiveness for and Repent from

One should ask for forgiveness and repent for anything he

finds within himself that he knows he would be punished for
saying or acting upon it. |
Allah, the Almighty says:

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“And whether you disclose what is in yourselves or conceal it,

Allah will call you to account for it. Then He forgives whom
He wills and punishes whom He wills.” (2:284)
He forgives those who repent from what they find in them-
selves without speaking it nor acting upon it. This is like one
who was about to do something evil but he did not do it. If he
leaves it for the sake of Allah, it is recorded as something good
for him. This is one of the things that one should seek forgiveness
for and repent from, since asking for forgiveness and repentance
apply to all causes of blame and punishment. For although it
may not result in punishment or blame, it is still liable to lead
to it. Thus, one repents from it, meaning to refrain from it, so it
would not lead to any evil, and he seeks Allah's forgiveness so
that He does not make him among the deprived due to it,
because even if one is not punished for such action, his status
would be lowered.

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a | Seeking Porgivengss

Thus, the one who is about to do something evil, even though

an evil is not recorded for him, yet it distracts him from what
benefits him, so he is affected by an act even though he did not
commit it, because it isSPO him from what iis beneficial
for him. | i | |
As we have explained elsewhere, both the sayings and the actions
of man are either for him or against him, it is only this way or
that way. Thus, he asks for forgiveness and repents for what is
against him, and in case he has evil thoughts, even if he does not
utter them, when he perceives this, he should ask for forgiveness
and repent. |
Wronging oneself occurs by abandoning an obligation just as it
does by committing something unlawful. Thus, the saying of
Allah:
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“And whoever does evil or wrongs himself.” (4:110)

Here there is a connection between what is particular (wronging
oneself) to what is general (whoever does evil).
The statement of Allah:

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“And those who, when they have committed an immoral act

— (Fahishah) or wronged themselves with evil, remember Allah
and ask forgiveness for their sins; and none can forgive sins

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 Søgking Forgivenzss

but Allah - and do not persist in what (wrong) — have done,

while they know.” (3:135)_
As for His saying;

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"And those who, when they have committed an immoral act
(Fahishah) or wronged themselves with evil.” (3:135)
They say this includes: adultery, and any major sin. As for,
“wronged themselves,” they say it refers to: any evil deed, and
minor sins. This is in accord with the interpretation of one who
says that A/-Fahishah is the major sin. Thus, the wording of the
verse comprises both the major and minor sins. Those who
interpret A/-Fahishah as a sexual offense, say that wronging
oneself includes the remainder of the prohibited things.
It is also said that A/-Fahishah is a sexual offense, while wronging
oneself is what is less than that, like kissing, touching, or
hugging.
Then others say that all of that is A/-Fahishah and wronging
oneself refers to the other acts of disobedience.
And it is said: A/-Fahishah refers to actions, while wronging
oneself refers to sayings. |
The reality is that wronging oneself is a general category
comprising all sins. In the Two Sahihs it is recorded that Abu
Bakr4 said: “O Messenger of Allah! Teach me an invocation to
recite in my prayer.” He said:

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— Sggking forgivengss

“Say: ‘O Allah! I have wronged myself much, none but You

forgives sins, so forgive me, forgiveness from You, and have Mercy —
upon me; since You are the Most Gracious, Most Merciful.” a
In Sahih Muslim and other compilations, it is recorded that the
Messenger of Allah # used to recite in the opening of his
prayer:

“O Allah! You are my Lord. And I am Your servant. I have

wronged myself, and confessed my sin, so forgive me, since none
but You forgives sins. And guide me to the best of character,
none but You guides to the best of characters. And make the
worst of them advert me, none but You can make the worst of
them advert me.”
Adam, the father of mankind and his wife said:
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“Our Lord! We have wronged ourselves. If You forgive us

not, and bestow not upon us Your Mercy, we shall certainly
be of the losers.” (7:23)

| Al-Bukhari (834, 6326, 8387, 8388) and Muslim (2705).

2 Muslim: 771. | |
 Musa said:

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“My Lord! Verily, I have wronged myself, so forgive me. 27”

(28:16)

Bilgis said:
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| “My Lord! Verily, I have wronged myself and I submit (in

Islam) with Sulayman to Allah, the Lord of all that exists. 7”
(27:44)
It is reported in the Two Sahihs that the Prophet # said about
the population of the ruined towns (as Allah said):

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“We wronged them not, but they wronged themselves.” (11:101)

As for His saying;

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“Our Lord! Forgive us our sins and our transgression.” (3:147)

It is said that the sins here refer to minor sins, and the trans-
gression refers to the major sins.
The truth is that Adh-Dhunoob “sins” refers to a general
category, while A/-Israf “transgression” is exceeding the set
limits, and transgressing the just boundaries; as in the words
AI-Ithm and AI- Udwan. Sins are similar to A/-Jfhm, and trans-

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gression is similar to A/-Udwan; as occurs in the saying of

Allah the Almighty:

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“(but if one is forced by necessity) without willful disobe-
_ dience nor transgressing the due limits.” (2:173) |

So Adh-Dhunoob “sins” are like following one’s whims without

guidance from Allah. All these are sins; like the one who is
satisfied only if his wishes are fulfilled, and only becomes.
angry if his wishes are not fulfilled. This is the parable of one
following his whims. |
Al-Israf “transgression” is like the one who becomes angry for
the sake of Allah; but when he punishes, he exceeds the limits
(imposed by Allah). The remainder of the address narrates
what happened in the fighting with the polytheists, and what
befell them on the day of Uhud. | |
In the preceding verse, Allah the Almighty mentions the narration
of the preceding generations, saying:

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“And many a Prophet fought and alone with him large bands
of religious learned men. But they never lost heart for what |
befell them in the Way of Allah, nor did they weaken or degrade —
themselves. And Allah loves the patient.” (3:146):
The sound interpretation of this verse shows that the Prophet
meant in the verse is the Prophet Muhammad # although he
was not killed, but many Messengers were killed before him.

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“But they never lost heart for that which did befall them in
the Way of Allah, nor did they weaken nor degrade them-
selves. And Allah loves the patient. “Our Lord! Forgive us our
sins and our transgression (in keeping our duties to You).
(3:146-147)

So they were both patient and asking for forgiveness. This is

what is commanded in cases of misfortune, to be patient and to
ask for forgiveness for the sins that were the cause for the
misfortune.
Many a man fights for reasons other than the sake of Allah,
like the one fighting to show his courage, out of anger, or to
show off. All of these are sins. Even the one who fights for the
sake of Allah may transgress the due limits and murder who is
not to be murdered, or punish the disbelievers in a way more
severe than commanded. Allah, the Almighty says:

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“And whoever is killed wrongfully, We have given his heir the

authority to demand the law of equity in punishment or to
forgive. But let him not exceed limits in the matter of taking
life. Verily, he is helped.” (17:33)

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“And those who, when they spend, are neither extravagant nor
stingy, but hold a medium (way) between those (extremes J”
(25:67)
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“And eat and drink, but waste not by extravagance. ” (7: 31).
Thus, transgression is exceeding the due limits.

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 Sggking Forsivengss

Asking for Forgiveness is a

Lasting Need of the Servant

Shaykh Al-Islam Ibn Da — may Allah have mercy upon

him said:
Asking for i removes the servant from hateful
deeds to those that are loved, from the defective deeds to the
complete deeds. It raises the servant from the lower status to
the higher and more complete one. Indeed, the worshipper
of Allah, the knower of Allah, increases every day, every hour,
nay every moment in knowledge of Allah, insight in His religion
and servitude. He finds this in everything; his eating, drinking,
sleeping, waking, speaking, and doing. He sees the shortcomings
of his heart's attendance to its highest possible status — fulfill-
ment of the duties of his servitude.
He is in need of asking for forgiveness during the last hours of
the night and at the ends of the day. He is eternally coaxed to it
in his sayings and doings, in what is visible and in what is
invisible, because of the benefit of it, the good that comes from
it, and the harm it repels. He seeks to strengthen the acts of his
heart, and the acts of his body, to increase his faith and certitude.
Seeking forgiveness encircles the people of Tawhid. It accompanies
the testimony that none has the right to be worshipped except
Allah, among the first of them to the last of them, and the last
of them to the first, and the highest of them to the lowest. The
ring of Tawhid and seeking forgiveness encircles all creatures,

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according to it they are variously ranked before Allah. By it

every worker derives his status. The testimony that none is worthy
of worship except Allah with faith and certainty removes all
Shirk, its smallest and its largest part, its intentional and its.
unintentional, its first and its last, its hidden and its manifest,
and it is replaced by all of its attributes, its most subtle and
meaningful.
Seeking forgiveness wipes away what remnants of it, and it
wipes away the sins that are the branches of Shirk, for all sins
are branches of Shirk.
So Tawhid removes the roots of Shirk while seeking forgiveness
removes its branches. The most eloquent form of praise is:
“None has the right to be worshipped except Allah.” And the
most eloquent invocation is: “I ask the forgiveness of Allah.”
So the servant orders himself to abide by Tawhid and seeking
forgiveness, as he orders his brothers among the believers.
Beware and be on guard against the writings of the philosophers
who claim that all that strengthens the light of truth and its
proofs in the heart only prevents it from awareness, just as bats
whose eyes are dazzled by the light of the sun.
Beware of the like of these people, and accompany only the
followers of the Messengers, those who are supported by the
light of guidance and the evidences of faith. Those who are
granted pure insight for sceptical matters and lusts. Those who
distinguish easily between the commandments of Ar-Rahman
and the temptations of Shaytan. Those who work in conformity
with true knowledge. Allah the Almighty describes them:
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 ‘Seeking Forsivgngss

“They are the party of Allah. Verily, it is the party of Allah

that will be the successful.” (58:22)
Repentance is the best of g00d deeds. Sincerity to Allah, confor-
mity with His commands by following His Messenger are the
prerequisites for all good deeds, and seeking forgiveness is of
the greatest of good deeds and their widest gate. Whoever senses
a deficiency in his speech, actions, circumstances, provisions,
or an instability in his heart, then he must resort to Tawhid and
seeking forgiveness. These are the cure when accompanied by
sincerity and truthfulness.
So if the servant finds that he is deficient in fulfilling the rights
of his relatives, his wives, his children, his neighbors, his brothers,
then he must supplicate for them and seek forgiveness. Hudhayfah
bin Al-Yaman said to the Prophet: “I have a sharp tongue with
my family.” The —— #2 said to him:

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“Why don't you seek forgiveness! I ask for forgiveness more

than seventy time a day.” (Ahmad, Ibn Majah, and its basis is
with Al-Bukhari)

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— Seeking Forgiveness |

Asking For Forgiveness with

the Tongue and the Heart

He, may Allah have mercy upon him, was asked about his #
saying: De
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“Whoever asks forforgiveness, is not persistent even ifhe returns

more than seventy times in the day and the night.” (Abu Dawud
and At-Tirmidhi)

Does it mean merely asking for forgiveness? Or is one

commanded, if he asks for forgiveness, to intend in his heart
not to return to the sin? And if one repents for a sin and is
resolved in his heart not to return to it, then a period of time
passed, but he committed the same sin, is the earlier sin added
to the second one? Or was it forgiven because of the earlier
repentance? And the repentant of drinking wine and wearing
the silk clothes, will he drink of that in the Hereafter, and wear
that in the Hereafter? And what are the conditions of sincere
repentance?

He, may Allah have mercy on him, answered:

What is meant here is asking for forgiveness with both the heart
and the tongue. Since the one who repented from a sin is like
one that has no sin. There is another Hadith which says:

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“There is no major sin as long as one asks for forgiveness. And

there is no minor sin as long as one persists.” (Ad-Daylami)
If he persists on committing the minor sin, it changes into a
major one. But if repents of it, it is forgiven. Allah, the Almighty
says:
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“And those who, when they have committed an evil deed or
wronged themselves with evil, remember Allah and ask for-
giveness for their sins.” (3:135)
So when his repentance is correct then his sins are forgiven. If
he returns to the sin, he has to repent once again; since if he
repents again, Allah will also accept his repentance (for that).
The scholars have differed over repentance from Kufr, if one
apostatizes after Islam, then he repents after his apostasy and
accepts Islam, does he get his previous good deeds back? Here
there are two views, either the apostate ruins all of his deeds,
or they are ruined if he dies upon thaf.
1. The Madhhab of Abi Hanifah and Malik is that apostasy
utterly destroys them.
2. The Madhhab of Ash-Shafi'i is that the reward is ruined if
one dies upon that.
Apostasy is the opposite of repentance. There is not an evil that
wipes out all good deeds except apostasy. Allah the Almighty says:

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“Turn to Allah with sincere repentance.” (66:8)
Umar bin Al-Khattab 4 said: “Sincere repentance is fo repent
then not return to it. This is the obligatory and complete
repentance.” |
As for he who repented from drinking wine or wearing silk, he
will wear this in the Hereafter, as is narrated in the Hadith in
the Sahih:

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“Whoever drank intoxicants but didnot repent it, then it; will be
unlawful for him (in the Hereafter)” (Al-Bukhari and Muslim in
- meaning)

Some of the people, like some of the companions of Ahmad, held

the view that he must have not drunk it ever, but this is mistaken,
what is correct is what the majority of the Muslims have said.
The other view is that of Ahmad's followers who say: “He will
never drink it.” These people had missed the truth on which the
majority of the scholars are.

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