forgive and be healthy.....
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umm-sulaim
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I'm not saying its easy sals, but change your mindset...what i mean is don't look at the negative side of it, think oh ok this persons hurt me by doing that, insha Allah i won't do the same...
and after every museebah you become wiser right...so its not 100% negative,
But its not nice when you're reminded, just say a3udhubillahi mina ashaytaani rajeem (i seek refuge in Allah from the cursed satan) his whisperings are always evil, if its not trying to make you do something bad its trying to make you feel depressed...
rememebr Allah ...
and rememeber this ayah "a laa tuhibbuna an yaghfira Allahu lakum" and would you not like Allah to forgive you?
TC sis
wassalaam
and after every museebah you become wiser right...so its not 100% negative,
But its not nice when you're reminded, just say a3udhubillahi mina ashaytaani rajeem (i seek refuge in Allah from the cursed satan) his whisperings are always evil, if its not trying to make you do something bad its trying to make you feel depressed...
rememebr Allah ...
and rememeber this ayah "a laa tuhibbuna an yaghfira Allahu lakum" and would you not like Allah to forgive you?
TC sis
wassalaam
Salaam all,
Heres part of an assignmane I had to do in relation to ethics, justice and forgiveness.
This looks at forgiveness from a sciological POV.
The work of Deridda in relation to potmodern ethics and the question of
whether postmodernism can indeed have ethical implications is also extremely important to put into consideration.
In cosmopolitanism and forgiveness, written in 2001, Deridda talks about the possible implications of forgiveness. One issue which he particularly highlights is that of the dilemma of reconciliation, a term which he feels is necessary to substitute for the term ‘forgiveness.’
The main dilemma which Deridda highlights is that of the impossibility of true forgiveness which he terms as forgiving the unforgivable. (Deridda, 2001, Preface.)
Here the issue arises of whether if this was indeed the case that the idea of forgiveness would disappear. From this point of view, postmodernism can be said to have no ethical implications since it does not agree with the idea that forgiveness can indeed be unlimited with no boundaries and limits.
However, the work of Deridda, places a limit on forgiveness so that only certain acts can be forgiven. However, as long as forgiveness exists it is important not to rule out the fact that forgiveness can indeed be all encompassing and not necessarily limited.
This in itself is dependent on the act from which forgiveness needs to be sought, the circumstances in which the act occurred as well as the parties involves, he who is seeking to forgive or not, and he who may or may not be on the receiving end of that potential forgiveness.
A prime example of an ‘unforgivable crime’ is that of the holocaust which resulted in the murder of millions of Jews, women and children also. In the eyes of Deridda, such crimes against humanity are cases where ‘forgiveness announces itself as impossibility.’ (Deridda, 2001, p32.)
This is indeed in line with the views of Hegel who argues that, ‘all is forgivable except the crimes against the spirit.’ (Deridda, 2001, p32.) Thus we see that from these kinds of arguments that forgiveness has its limits and that it is not unlimited.
It is questionable therefore that coming from a potmodern writer such as Deridda, that postmodernism has ethical implications. From this point of view, forgiveness has no meaning if the crimes that warranted it were out of proportion to human measure. (Deridda, 2001, p37.)
Another feature defining forgiveness in the eyes of Deridda is that of it only being considered if it is asked for. However this is a view that must indeed be contested.
For even if forgiveness is granted without it being requested, on an unconditional basis, this is indeed the strongest form of forgiveness as it is not based on the condition that the criminal be changed in any way. In this respect, the crime is not being forgiven but the human spirit is.
In opposition to is the kind of forgiveness whereby one seeks to forgive on the condition that the other is changed and feels regret at his action. In the case of those who have committed crimes against humanity, this may indeed prove extremely difficult.
A good example is that of dictators such as Saddam Hussein who justify their crimes and the killing of millions of innocent civilians in some way or another. Such people are unlikely to seek forgiveness because in their eyes they have done no wrong and have acted in a just manner.
It is for this reason that if forgiveness is granted to such a person it becomes seriously undermined if the criminal has no sense of remorse or regret in his heart. Therefore, not only must one seek forgiveness, but for it to be validated, the criminal must feel some regret with regards to his action.
In such cases where forgiveness becomes impossible, reconciliation can act as a viable alternative. In this case, even if forgiveness is not an option, if a mutual understanding can be reached with the other this can in some way lead to some sort of reconciliation, where, although the crime is not forgiven, an understanding can be reached with the other with respect to why he committed the crime and whether he feels remorse.
Reconciliation can thus indeed be a means towards forgiveness for if one can understand the other and look him face to face and establish the truth of the situation, an increased understanding can be reached from which forgiveness may indeed be possible. From this point of view, forgiveness is deprived of meaning if an understanding is not reached with the other.
Despite the fact that complete forgiveness is not recognised as possible by Deridda, postmodernism here can be seen to have ethical implications through reconciliation acting as an alternative to forgiveness.
Another issue that arises with regards to forgiveness is that forgiveness is only possible if the crime can be punished. (Deridda, 2001, p37.) From this point of view the way that justice can be achieved is if the criminal is put to justice through some sort of a deterrent. Thus postmodernism can be argued to distinguish what is right from wrong and so punish those who go beyond the boundaries of what is accepted in society. Here, postmodernism can be seen to have ethical implications.
Heres part of an assignmane I had to do in relation to ethics, justice and forgiveness.
This looks at forgiveness from a sciological POV.
The work of Deridda in relation to potmodern ethics and the question of
whether postmodernism can indeed have ethical implications is also extremely important to put into consideration.
In cosmopolitanism and forgiveness, written in 2001, Deridda talks about the possible implications of forgiveness. One issue which he particularly highlights is that of the dilemma of reconciliation, a term which he feels is necessary to substitute for the term ‘forgiveness.’
The main dilemma which Deridda highlights is that of the impossibility of true forgiveness which he terms as forgiving the unforgivable. (Deridda, 2001, Preface.)
Here the issue arises of whether if this was indeed the case that the idea of forgiveness would disappear. From this point of view, postmodernism can be said to have no ethical implications since it does not agree with the idea that forgiveness can indeed be unlimited with no boundaries and limits.
However, the work of Deridda, places a limit on forgiveness so that only certain acts can be forgiven. However, as long as forgiveness exists it is important not to rule out the fact that forgiveness can indeed be all encompassing and not necessarily limited.
This in itself is dependent on the act from which forgiveness needs to be sought, the circumstances in which the act occurred as well as the parties involves, he who is seeking to forgive or not, and he who may or may not be on the receiving end of that potential forgiveness.
A prime example of an ‘unforgivable crime’ is that of the holocaust which resulted in the murder of millions of Jews, women and children also. In the eyes of Deridda, such crimes against humanity are cases where ‘forgiveness announces itself as impossibility.’ (Deridda, 2001, p32.)
This is indeed in line with the views of Hegel who argues that, ‘all is forgivable except the crimes against the spirit.’ (Deridda, 2001, p32.) Thus we see that from these kinds of arguments that forgiveness has its limits and that it is not unlimited.
It is questionable therefore that coming from a potmodern writer such as Deridda, that postmodernism has ethical implications. From this point of view, forgiveness has no meaning if the crimes that warranted it were out of proportion to human measure. (Deridda, 2001, p37.)
Another feature defining forgiveness in the eyes of Deridda is that of it only being considered if it is asked for. However this is a view that must indeed be contested.
For even if forgiveness is granted without it being requested, on an unconditional basis, this is indeed the strongest form of forgiveness as it is not based on the condition that the criminal be changed in any way. In this respect, the crime is not being forgiven but the human spirit is.
In opposition to is the kind of forgiveness whereby one seeks to forgive on the condition that the other is changed and feels regret at his action. In the case of those who have committed crimes against humanity, this may indeed prove extremely difficult.
A good example is that of dictators such as Saddam Hussein who justify their crimes and the killing of millions of innocent civilians in some way or another. Such people are unlikely to seek forgiveness because in their eyes they have done no wrong and have acted in a just manner.
It is for this reason that if forgiveness is granted to such a person it becomes seriously undermined if the criminal has no sense of remorse or regret in his heart. Therefore, not only must one seek forgiveness, but for it to be validated, the criminal must feel some regret with regards to his action.
In such cases where forgiveness becomes impossible, reconciliation can act as a viable alternative. In this case, even if forgiveness is not an option, if a mutual understanding can be reached with the other this can in some way lead to some sort of reconciliation, where, although the crime is not forgiven, an understanding can be reached with the other with respect to why he committed the crime and whether he feels remorse.
Reconciliation can thus indeed be a means towards forgiveness for if one can understand the other and look him face to face and establish the truth of the situation, an increased understanding can be reached from which forgiveness may indeed be possible. From this point of view, forgiveness is deprived of meaning if an understanding is not reached with the other.
Despite the fact that complete forgiveness is not recognised as possible by Deridda, postmodernism here can be seen to have ethical implications through reconciliation acting as an alternative to forgiveness.
Another issue that arises with regards to forgiveness is that forgiveness is only possible if the crime can be punished. (Deridda, 2001, p37.) From this point of view the way that justice can be achieved is if the criminal is put to justice through some sort of a deterrent. Thus postmodernism can be argued to distinguish what is right from wrong and so punish those who go beyond the boundaries of what is accepted in society. Here, postmodernism can be seen to have ethical implications.
umm-sulaim
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its all right sals, ameen to your lovely du'aa
nishom: thanks for the info bro, may Allah reward your efforts...
wassalaam
Salaam all, again!!!
Having given a sociological view of forgiveness, primarily referring to the work of the great Jacques Deridda-I would now like to focus on Human Forgiveness in Islam, with reference primarily to the Quran and Hadith.
Just as it is important to believe in the mercy and forgiveness of Allah, it is also necessary to base all human relations on forgiveness. How should we expect Allah’s forgiveness while we do not forgive those who do wrong to us?! Forgiving each other, even forgiving one’s enemies is one of the most important Islamic teaching. In the Qur’an Allah has described the Believers as:
“Those who avoid major sins and acts of indecencies and when they are angry they forgive.” Qur'an ( 42:37)
Later in the same Surah Allah says:
“The reward of the evil is the evil thereof, but whosoever forgives and makes amends, his reward is upon Allah.”Qur'an ( 42:40)
In another Surahs in the Qur’an, Allah The Almighty says:
“If you punish, then punish with the like of that wherewith you were afflicted. But if you endure patiently, indeed it is better for the patient. Endure you patiently. Your patience is not except through the help of Allah."Qur'an (16:126-127)
In one Hadith Prophet Mohammad (PBUH) said that Allah has commanded him with nine things. One of them he mentioned was “that I forgive those who do wrong to me.”
The Prophet (PBUH) was the most forgiving person. He was ever ready to forgive his enemies. When he went to Ta’if to preach the message of Allah, its people mistreated him, abused him and hit him with stones. He left the city humiliated and wounded. When he took shelter under a tree, the angel of Allah visited him and told him that Allah sent him to destroy the people of Ta’if because of their sin of maltreating their Prophet. Mohammad (PBUH) prayed to Allah to save the people of Taif, because what they did was out of their ignorance.
He (PBUH) said:
“O Allah, guide these people, as they did not know what they were doing.”
When he entered the city of Mekkah after the victory, the Prophet -peace be upon him- had in front of him some of his staunchest enemies. Those who fought him for many years, persecuted his followers and killed many of them. Now he had full power to pay back and punish them for their crimes and for what they did to him and to the Muslims. Instead the Prophet (PBUH) asked them:
“What do you think I shall do to you now?” They pleaded for mercy. The Prophet (PBUH) said, “Today I shall say to you what Joseph (referring to Prophet Youssuf (PBUH) as mentioned in the Qur’an, (Youssuf 12:92) Prophet Youssuf (PBUH) said to his brothers, ‘No blame on you today. Go, you are all free.” Soon they all came and embraced Islam at his hands. He forgave even Hind who had caused the murder of his uncle Hamza -may Allah be pleased with him. After killing him she had his body mutilated and chewed his liver. When she embraced Islam, the Prophet even forgave her.
A very striking example of forgiveness we find in the Qur’an in reference to the most unfortunate event of “Slander of Sayeda Aicha” (one Prophet Mohammed's wives). Some hypocrites of Madinah tried unrightfully to put dirt on her noble character. One of the slanderers turned out to be Mistah, the cousin of ‘Aicha's father Abu Bakr’s. Abu Bakr -may Allah be pleased with him- used to give financial help to this young man. After he slandered his daughter, Abu Bakr vowed not to help him any more. But Allah reminded Abu Bakr and through him all the Believers saying:
“Let not those among you who are endued with grace and amplitude of means resolve by oath against helping their kinsmen, those in want and those who migrated in the path of Allah. Let them forgive and overlook. Do you not wish that Allah should forgive you? Indeed Allah is oft-Forgiving, most Merciful.”Qur'an (24:22)
Abu Bakr (May Allah be pleased with him) came out of his home and said, “Yes, indeed, I want Allah’s forgiveness. He not only continued to help and support Mistah but he gave him more. Islam emphasises justice and punishment of the wrong doers, but it equally strongly emphasizes mercy, kindness and love. Justice, law and order are necessary for the maintenance of a social order, but there is also a need for forgiveness to heal the wounds and to restore good relations between the people.
Thus must not forget that as much as we need Allah’s forgiveness for our sins and mistakes, we must forgive those who do wrong to us.
Having given a sociological view of forgiveness, primarily referring to the work of the great Jacques Deridda-I would now like to focus on Human Forgiveness in Islam, with reference primarily to the Quran and Hadith.
Just as it is important to believe in the mercy and forgiveness of Allah, it is also necessary to base all human relations on forgiveness. How should we expect Allah’s forgiveness while we do not forgive those who do wrong to us?! Forgiving each other, even forgiving one’s enemies is one of the most important Islamic teaching. In the Qur’an Allah has described the Believers as:
“Those who avoid major sins and acts of indecencies and when they are angry they forgive.” Qur'an ( 42:37)
Later in the same Surah Allah says:
“The reward of the evil is the evil thereof, but whosoever forgives and makes amends, his reward is upon Allah.”Qur'an ( 42:40)
In another Surahs in the Qur’an, Allah The Almighty says:
“If you punish, then punish with the like of that wherewith you were afflicted. But if you endure patiently, indeed it is better for the patient. Endure you patiently. Your patience is not except through the help of Allah."Qur'an (16:126-127)
In one Hadith Prophet Mohammad (PBUH) said that Allah has commanded him with nine things. One of them he mentioned was “that I forgive those who do wrong to me.”
The Prophet (PBUH) was the most forgiving person. He was ever ready to forgive his enemies. When he went to Ta’if to preach the message of Allah, its people mistreated him, abused him and hit him with stones. He left the city humiliated and wounded. When he took shelter under a tree, the angel of Allah visited him and told him that Allah sent him to destroy the people of Ta’if because of their sin of maltreating their Prophet. Mohammad (PBUH) prayed to Allah to save the people of Taif, because what they did was out of their ignorance.
He (PBUH) said:
“O Allah, guide these people, as they did not know what they were doing.”
When he entered the city of Mekkah after the victory, the Prophet -peace be upon him- had in front of him some of his staunchest enemies. Those who fought him for many years, persecuted his followers and killed many of them. Now he had full power to pay back and punish them for their crimes and for what they did to him and to the Muslims. Instead the Prophet (PBUH) asked them:
“What do you think I shall do to you now?” They pleaded for mercy. The Prophet (PBUH) said, “Today I shall say to you what Joseph (referring to Prophet Youssuf (PBUH) as mentioned in the Qur’an, (Youssuf 12:92) Prophet Youssuf (PBUH) said to his brothers, ‘No blame on you today. Go, you are all free.” Soon they all came and embraced Islam at his hands. He forgave even Hind who had caused the murder of his uncle Hamza -may Allah be pleased with him. After killing him she had his body mutilated and chewed his liver. When she embraced Islam, the Prophet even forgave her.
A very striking example of forgiveness we find in the Qur’an in reference to the most unfortunate event of “Slander of Sayeda Aicha” (one Prophet Mohammed's wives). Some hypocrites of Madinah tried unrightfully to put dirt on her noble character. One of the slanderers turned out to be Mistah, the cousin of ‘Aicha's father Abu Bakr’s. Abu Bakr -may Allah be pleased with him- used to give financial help to this young man. After he slandered his daughter, Abu Bakr vowed not to help him any more. But Allah reminded Abu Bakr and through him all the Believers saying:
“Let not those among you who are endued with grace and amplitude of means resolve by oath against helping their kinsmen, those in want and those who migrated in the path of Allah. Let them forgive and overlook. Do you not wish that Allah should forgive you? Indeed Allah is oft-Forgiving, most Merciful.”Qur'an (24:22)
Abu Bakr (May Allah be pleased with him) came out of his home and said, “Yes, indeed, I want Allah’s forgiveness. He not only continued to help and support Mistah but he gave him more. Islam emphasises justice and punishment of the wrong doers, but it equally strongly emphasizes mercy, kindness and love. Justice, law and order are necessary for the maintenance of a social order, but there is also a need for forgiveness to heal the wounds and to restore good relations between the people.
Thus must not forget that as much as we need Allah’s forgiveness for our sins and mistakes, we must forgive those who do wrong to us.
Hi Glo,
Sorry I didn't see your post until today. I hope you can forgive me for that lolz jk
I agree that in general God would like us to forgive. But I'm sure that He doesn't hold it against us not to, if we have been wronged beyond unacceptable extremes. I'm talking about really inhumane or perverse acts and not the daily annoyances we suffer from.
Personally I forgive and forget 'normal' things easily. I also wonder whether my poor memory contributes to the forgetting part lol. :giggling:
God bless.
umm-sulaim
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Salaam eveyone,
Lets take some words of wisdom from the storiesw of others, and how they came to forgive loved ones, as well as some words of wisdom from Allah Almighty's second testament, The Bible.
Forgiveness is the miracle of a new beginning. It is to start where we are, not where we wish we were, or the other person was.
It is to hold out a hand; to want to renew a friendship; to want a new relationship with husband, father, daughter, friend, or indeed enemy.
It may not take away the hurt. It does not deny the past injury. It does not ignore the possibility and need for repentance and a change in the relationship.
It means being willing to take the initiative in dealing with any barriers that I may be raising towards a restored relationship. It means that I am willing to have a relationship with the other party that is based on love and not on what has happened in the past, if the response of the other person makes that possible.
"Forgiveness may lead to reconciliation or it may not, but they are not the same"
Paul Thigpen, a contributing editor for Discipleship Journal, in speaking of the difficult steps he went through in forgiving his father, found it helpful to repeat his willingness to forgive aloud, as if speaking with his father, until he felt a sense of relief. He describes the meaning of forgiveness in these terms:
Two New Testament words we translate "to forgive" mean literally "to let go" and "to cancel a debt". I found that at times the phrase "I forgive you" seemed empty, so I said, "I release you. I let you go. I let go of this offence. I cancel your debt. You owe me nothing now. I renounce my desire to get even with you." That way, the imagery of this biblical language filled the word "forgiveness" with a more specific and concrete meaning. Of course, it is always on the cards that reconciliation may be impossible because of the unwillingness of the other party to be reconciled or to admit any fault in the matter. However, I am not responsible for their actions, only my own.
Quin Sherrer, a freelance writer, tells in Decision magazine of the devastation it caused in her life when her father left her mother to marry his secretary. Quin was 12 years old. Years later she came to a deeper commitment to Jesus when she asked him to be Lord of all of her life. Not only did she tell Jesus that she forgave her dad, she also asked him to forgive her for all the bitterness, hate and resentment that she had built up over the years. She began to write him letters. Sometimes he wrote back hateful letters, but each time she chose to forgive him.
Twenty-five years later, just before he died, he told her plainly, "Im glad you forgave me." Forgiveness may lead to reconciliation or it may not, but they are not the same. Paul recognises this when, in writing about our attitude to those who wrong us, he says, "If it is possible, as far as it depends on you, live at peace with everyone" (Romans 12:18).
Lets take some words of wisdom from the storiesw of others, and how they came to forgive loved ones, as well as some words of wisdom from Allah Almighty's second testament, The Bible.
Forgiveness is the miracle of a new beginning. It is to start where we are, not where we wish we were, or the other person was.
It is to hold out a hand; to want to renew a friendship; to want a new relationship with husband, father, daughter, friend, or indeed enemy.
It may not take away the hurt. It does not deny the past injury. It does not ignore the possibility and need for repentance and a change in the relationship.
It means being willing to take the initiative in dealing with any barriers that I may be raising towards a restored relationship. It means that I am willing to have a relationship with the other party that is based on love and not on what has happened in the past, if the response of the other person makes that possible.
"Forgiveness may lead to reconciliation or it may not, but they are not the same"
Paul Thigpen, a contributing editor for Discipleship Journal, in speaking of the difficult steps he went through in forgiving his father, found it helpful to repeat his willingness to forgive aloud, as if speaking with his father, until he felt a sense of relief. He describes the meaning of forgiveness in these terms:
Two New Testament words we translate "to forgive" mean literally "to let go" and "to cancel a debt". I found that at times the phrase "I forgive you" seemed empty, so I said, "I release you. I let you go. I let go of this offence. I cancel your debt. You owe me nothing now. I renounce my desire to get even with you." That way, the imagery of this biblical language filled the word "forgiveness" with a more specific and concrete meaning. Of course, it is always on the cards that reconciliation may be impossible because of the unwillingness of the other party to be reconciled or to admit any fault in the matter. However, I am not responsible for their actions, only my own.
Quin Sherrer, a freelance writer, tells in Decision magazine of the devastation it caused in her life when her father left her mother to marry his secretary. Quin was 12 years old. Years later she came to a deeper commitment to Jesus when she asked him to be Lord of all of her life. Not only did she tell Jesus that she forgave her dad, she also asked him to forgive her for all the bitterness, hate and resentment that she had built up over the years. She began to write him letters. Sometimes he wrote back hateful letters, but each time she chose to forgive him.
Twenty-five years later, just before he died, he told her plainly, "Im glad you forgave me." Forgiveness may lead to reconciliation or it may not, but they are not the same. Paul recognises this when, in writing about our attitude to those who wrong us, he says, "If it is possible, as far as it depends on you, live at peace with everyone" (Romans 12:18).
SALAAM,
Earlier on I wrote how, from the works of Deridda, that forgiveness may in some cases indeed pronounce itself as impossibility.
Examples were given such as Hitler and Saddam Hueeein, and whether it would be within forgiveness to forgive them, and risk forgiveness indeed being severely undermined.
Whats yor opinion on the matter?
Would it be also unreasonable to reconcile with them?
Personally, I think guys like these and Mousolini, Stalin etc are pathetic, and dont deserve human forgiveness.
umm-sulaim
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Wa alaykuma salaam
I think everyone deserves a chance and deserves to be forgiven... i say this beacuse look at our prophet alayhi salaatu wassalaam he was so forgiving, after Qureish had hurt the muslims and done so much harm to them, he didn't stop calling them and didn't curse them, and when they made him bleed he said "o Alllah forgive my people for verily they do not know"
and when the angel appeared in the valleys of mekka he said shall i bring the mountains down upon them he said no...
theres hope for anyone and like the prophet said "la tu'een ashaytaan alaa akheek" don't aid the shaytaan against your brother,
Maybe if after warning and da'wa they still remain the same and continue to do bad we're allowed to make hijra from them (not speak to them, if he/she's muslim for 3 days) perhaps then they could reflect on what they've done and insha Allah will chnage...
but when it's people in high power, it would be good to make du'aa for them cos lets face it by the will of Allah the leader has command over us if his bad the people face the consequences right, so if people make du'aa for him by the will of Allah he could change...
like the guy who killed 99 people and went to the priest to ask if he was able to repent the priest said he couldn't so he killed him, the priest became the 100th... my point was after all that he was still looking for the right path...
lets not give up on them insha Allah...
I think as muslims we should remember to forgive eachother, the ayaat and hahadeeth you mentioned previously are very befitting...
wassalaam
I think everyone deserves a chance and deserves to be forgiven... i say this beacuse look at our prophet alayhi salaatu wassalaam he was so forgiving, after Qureish had hurt the muslims and done so much harm to them, he didn't stop calling them and didn't curse them, and when they made him bleed he said "o Alllah forgive my people for verily they do not know"
and when the angel appeared in the valleys of mekka he said shall i bring the mountains down upon them he said no...
theres hope for anyone and like the prophet said "la tu'een ashaytaan alaa akheek" don't aid the shaytaan against your brother,
Maybe if after warning and da'wa they still remain the same and continue to do bad we're allowed to make hijra from them (not speak to them, if he/she's muslim for 3 days) perhaps then they could reflect on what they've done and insha Allah will chnage...
but when it's people in high power, it would be good to make du'aa for them cos lets face it by the will of Allah the leader has command over us if his bad the people face the consequences right, so if people make du'aa for him by the will of Allah he could change...
like the guy who killed 99 people and went to the priest to ask if he was able to repent the priest said he couldn't so he killed him, the priest became the 100th... my point was after all that he was still looking for the right path...
lets not give up on them insha Allah...
I think as muslims we should remember to forgive eachother, the ayaat and hahadeeth you mentioned previously are very befitting...
wassalaam