2. Are Jinn and demons the same thing? I find this confusing. The christian accounts of angels and demons are confusing as well. (demons and angels having multiple names, or in some cases those alternate names are described as being an entirely unique angel/demon.)
The jinn are NOT fallen angels.They were created from a smokeless flame of fire. The first recorded jinn to be disobedient is Iblis. Disbelieving, disobedient jinn and humans are known as shayateen (satans).
Ar-Rahmaan 55:15 He created man (Adam) from sounding clay like the clay of pottery 16 And the jinns did He create from a smokeless flame of fire.
The Jinn are beings created with free will, living on earth in a world parallel to mankind. The Arabic word Jinn is from the verb
'Janna' which means to hide or conceal. Thus, they are physically invisible from man as their description suggests. This invisibility is one of the reasons why some people have denied their existence. However, (as will be seen) the affect which the world of the Jinn has upon our world, is enough to refute this modern denial of one of Allah's creation.
The origins of the Jinn can be traced from the Qur'an and the Sunnah.
Thus the Jinn were created before man.
Al-Hijr 15:26 And indeed, We created man from sounding (dried) clay of altered black smooth mud. 27.
And the jinn, We created aforetime from the smokeless flame of fire. 28. And (remember) when your Lord said to the angels: "I am going to create a man (Adam) from sounding clay of altered black smooth mud.
As for their physical origin, then the Prophet (saws) has confirmed the above verse when he said:
"The Angels were created from light and the Jinn from smokeless fire". It is this description of the Jinn which tells us so much about them. Because they were created from fire, their nature has generally been fiery and thus their relationship with man has been built upon this. Like humans, they too are required to worship Allah and follow Islam. Their purpose in life is exactly the same as ours.
Ad-Dhariyat 51:56 "I did not create the Jinn and mankind except to worship Me"
Throughout history man has always had a deep attraction for the supernatural and the unseen. The existence of a world parallel to our own has always fascinated people. This world is commonly referred to as the spirit world, and almost every set of people have some concept of one. With some people, these spirits are no more then the souls of dead people- or ghosts. With others, spirits are either the forces of good or the forces of evil - both battling against one another to gain influence over humanity. However, both of these explanations are more in tune with folk tales and fantasy. The true explanation of such a world comes from Islam. Like every other way, Islam also claims to explain this realm of the unseen. It is from this realm that Islam explains to us about the world of the Jinn. The Islamic explanation of the Jinn provides us with so many answers to modem day mysteries. Without the knowledge of this world, the Muslims would become like the non-Muslims and be running around looking for any old answer to come their way. So, who or what are the Jinn?
Jinns can thus be Muslims or non-Muslims. However, due to their fiery nature the majority of them are non-Muslims. All these non-Muslim Jinns form a part of the army of the most famous Jinn, Iblis- the Shaytan. Consequently, these disbelieving Jinns are also called Shaytans (devils).
As for the Jinns who become Muslims, then the first of them did so in the time of the Prophet (saws) when a group of them were amazed by the recitation of the Qur'an.
Allah orders the Prophet to tell the people of this event:
Al-Jinn 72:1-2 "Say (O' Muhammed): It has been revealed to me that a group of Jinn listened and said; 'Indeed we have heard a marvellous Qur'an. It guides unto righteousness so we have believed in it, and we will never make partners with our lord'"
In many aspects of their world, the Jinn are very similar to us. They eat and drink, they marry, have children and they die. The life span however, is far greater then ours. Like us, they will also be subject to a Final Reckoning by Allah the Most High. They will be present with mankind on the Day of Judgement and will either go to Paradise or Hell.
Al-Hijr 15:18 "And We have guarded it (the heavens) from every accursed devil, except one who is able to snatch a hearing and he is pursued by a brightly burning flame"
Al-A'raf 7:27 "Indeed he (Iblis) and his tribe watch you from a position where you cannot see them"
Solomon's Experience with the Jinn
Allah made all the jinn subservient to the Prophet Sulaimaan (Solomon), a gift from Allah, swt, that will never be granted to another after him.
The Noble Qur'an - Saad 38:35-39
35. He said: "My Lord! Forgive me, and bestow upon me a kingdom such as shall not belong to any other after me: Verily, You are the Bestower."
36. So, We subjected to him the wind, it blew gently to his order whithersoever he willed,
37. And also the Shayâtin (devils) from the jinns (including) every kind of builder and diver,
38. And also others bound in fetters.
39. [Saying of Allâh to Sulaimân (Solomon)]: "This is Our gift, so spend you or withhold, no account will be asked."
The Noble Qur'an - Saba' 34:12-14
12. And to Solomon (We subjected) the wind, its morning (stride from sunrise till midnoon) was a month's (journey), and its afternoon (stride from the midday decline of the sun to sunset) was a month's (journey i.e. in one day he could travel two months' journey). And We caused a fount of (molten) brass to flow for him, and there were jinns that worked in front of him, by the Leave of his Lord, and whosoever of them turned aside from Our Command, We shall cause him to taste of the torment of the blazing Fire.
13. They worked for him what he desired, (making) high rooms, images, basins as large as reservoirs, and (cooking) cauldrons fixed (in their places). "Work you, O family of Dâwud (David), with thanks!" But few of My slaves are grateful.
14. Then when We decreed death for him [Sulaimân (Solomon)], nothing informed them (jinns) of his death except a little worm of the earth, which kept (slowly) gnawing away at his stick, so when he fell down, the jinns saw clearly that if they had known the unseen, they would not have stayed in the humiliating torment.
The Noble Qur'an - An-Naml 27:17-19
17. And there were gathered before Sulaimân (Solomon) his hosts of jinns and men, and birds, and they all were set in battle order (marching forwards).
18. Till, when they came to the valley of the ants, one of the ants said: "O ants! Enter your dwellings, lest Sulaimân (Solomon) and his hosts crush you, while they perceive not."
19. So he [Sulaimân (Solomon)] smiled, amused at her speech[] and said: "My Lord! Inspire and bestow upon me the power and ability that I may be grateful for Your Favours which You have bestowed on me and on my parents, and that I may do righteous good deeds that will please You, and admit me by Your Mercy among Your righteous slaves."
Source: http://www.islamawareness.net/Jinn/jinn.html
If you want to know more about Jinns then go the the website above!
3. Does the Muslim world frown upon greed and corruption in their own countries? One thing I've learned is that humanity and those in power are all the same. people in power always want more power, become greedy etc. the only thing that has changed throughout history is that the greed and corruption that ran the ancient eastern world has moved to the west. But it's still the same story. I think that Christians and Muslims alike are fed up with the selfish and destructive motives that are running this planet. It would be nice if progress in this world was driven spiritually, not economically.[/QUOTE]
Greed is another great disease, as harmful for the life of Islam as enmity
O people of faith! You will have understood by now how harmful enmity is. Understand also, that greed is another great disease, as harmful for the life of Islam as enmity. It brings about disappointment, sickness and humiliation, as well as deprivation and misery.
Greed demonstrates its evil consequences throughout the world of animate beings, both at the level of species and of particular individuals. Seeking one’s provision while putting one’s trust in God is, by contrast, a means to tranquility and demonstrates everywhere its good effects. For example, fruit trees and plants, which are a species of living beings and accordingly need provision, stand still where they are, ‘contentedly, putting their trust in God, showing no impatience’. That is why their provision hastens to them of itself and why they reproduce more vigorously than animals. The animals, by contrast, are able to attain their provision only insufficiently and at the cost of great effort since they pursue it with impatience. In the animal kingdom only the young, who ‘demonstrate their trust in God through their weakness and impotence’, receive in full measure their rightful and delicious provision from the treasury of the Divine Compassion, while wild beasts that leap greedily at their provision are able to obtain an ‘illicit’ and coarse food at the cost of great effort. These examples show that greed is the cause of deprivation, while trust in God and contentment are the means to Divine Mercy.
The likeness of a contented and greedy one
The contented and the greedy can be likened to the two men who enter the audience hall of a great personage. One of them thinks: ‘It is enough that he should admit me so that I can escape from the cold outside. Even if he seats me in the lowest position, it will be a favor to me.’
The second, in his arrogance, hopes for the highest position, as if he had some right to it and as if everyone were obliged to respect him. He enters with greed and, fixing his gaze upon the highest position, attempts to advance toward it. But the owner of the audience hall turns him back and seats him in a lower position. Instead of thanking the owner, the man is angered against him in his heart and criticizes him. The owner of the hall is annoyed with him.
The first man enters most humbly and shows his willingness to be seated even in the lowest position. His modesty pleases the owner of the hall and he invites him to sit in a higher position. This increases his gratitude.
Now this world is like an audience hall of the Most Merciful One. The surface of the earth is like a banquet laid out by Divine Compassion. The different degrees of provision and grades of bounty correspond to the seating positions in the audience hall.
Even in the most particular of affairs, everyone can experience the evil effects of greed. For example, everyone will have noticed how, when two beggars ask something of him, he is offended by the one who importunes greedily, and is inclined therefore to refuse his request; whereas he will give to the other, peaceable one out of pity. Or to give another example, if you are unable to sleep at night and wish to go to sleep at once, you may succeed if you remain indifferent to it. But if you desire with impatience to get to sleep immediately, you may lose your sleep completely.
In the arrangement of all things there is a certain deliberation decreed by Divine Wisdom.
Yet another example is this, that if you await impatiently the arrival of someone for some important purpose, continually complaining that
‘he has still not come’, ultimately you will lose patience and get up and leave. But a minute later the person will come and your purpose then remains frustrated.
The reason for all this is as follows:
In order to produce a loaf of bread, you must cultivate the field, harvest the crop, take the grain to a mill and bake the loaf in an oven. In the same way, in the arrangement of all things there is a certain deliberation decreed by Divine Wisdom. If, because of impatience, one does not act in compliance with this deliberation and neglects to follow all the steps in the arrangement determined for all things, one will either overleap or omit some step, and so fail to achieve the desired result.
O brothers, dizzied by preoccupation with your livelihood, and stupefied by your greed for this world! When greed is so harmful and injurious, how is it that you do all kinds of humiliating deeds for its sake; that you accept all kinds of wealth without distinguishing between what is allowed and forbidden by your religion and sacrifice much of the Hereafter. In order to satisfy your greed, you have even abandoned the payment of zakat, which is one of the most important pillars of Islam and a means of being blessed with increase and fertility and of repelling misfortunes. The one who does not pay zakat is bound to lose the amount of wealth equal to the amount that he had to pay as zakat; either he will spend it on useless things or it will be taken from him by some misfortune.
During the fifth year of the First World War, I was asked the following question:
What is the reason for this hunger, this financial loss and bodily trial that now afflict the Muslims?
I replied:
From the wealth He grants to us, God Almighty demands from us, as zakat, either a tenth or a fortieth1 so that we may benefit from the grateful prayers of the poor and avoid being the target of their rancor and envy. But we have not paid the zakat because of our avarice, so God Almighty has taken from us the accumulated amount of the zakat, thirty out of forty or three-fourth where a fortieth was owed, and eight out of ten or four-fifth, where a tenth was owed.
He wanted us, as fasting, to endure, for no more than one month each year, a hunger that has as many as seventy beneficial purposes. But we took pity on ourselves and did not endure that short and beneficial hunger. As a punishment, God Almighty compelled us to fast for five years, with a hunger that combines almost seventy kinds of afflictions.
God also required of us, out of each twenty-four hours, one hour to be assigned to a form of Divine training, pleasing and lofty, illuminating and beneficial. But in our laziness we did not perform five prayers a day and wasted that one hour along with the rest of the hours of the day. God Almighty, in return, chastened us by making us undergo a form of training and physical exertion for five years.
All immorality and disturbances in human social life proceed from two sources, from these two attitudes:
Once my stomach is full, what do I care if others die of hunger?
You work and I will eat.
What perpetuates these two attitudes is the prevalence of usury on the one hand and the abandonment of zakat on the other. The only remedy for these two awful diseases can only be provided through implementing zakat as a universal principle and duty and banning usury. Zakat is a most essential pillar not only for individuals and particular communities, but for the whole of mankind to live a happy life. Mankind usually comprise two classes; the elite and the commonalty. Only the obligation of zakat can arouse compassion and generosity in the elite towards the commonalty and respect and obedience in the commonalty towards the elite. In the absence of zakat, what will come to the commonalty from the elite is oppression and cruelty and what will rise from the commonalty towards the elite is rancor and rebellion. That will give rise to a constant struggle and a constant opposition between the two classes of mankind, resulting finally in the confrontation of labor and capital, such as happened in Russia at the beginning of the century.
O people of nobility and fairness! O people of munificence and liberality! If acts of liberality are not performed in the name of zakat, they bring no use; they may even cause three harmful results. For, if you do not give in the name of God, you are actually making a poor man indebted to you, imprisoning him in some feeling of obligation. Thereby you deprive yourself of his prayer which would be acceptable in the sight of God. Also by not giving in the name of God, you are imagining yourself to be the real owner of the wealth which God has bestowed on you to distribute among His servants, and thus committing an act of ingratitude for the bounties you have received from God. If, by contrast, you give in the name of zakat, you will be rewarded for having given for the sake of God Almighty and you will have offered thanks for the bounties received. What is more, the needy person will not feel obliged to flatter you or fawn upon you, so his self-respect will not be injured and his prayer on behalf of you will be accepted.
See, then, how great is the difference between on the one hand, giving as much as or more than the amount one would give in zakat, only to earn, in return, the harm of ostentation, fame and the imposition of obligation, and on the other hand, performing the same good deed in the name of zakat, and thereby fulfilling a religious duty, and gaining a reward, the virtue of sincerity, and the acceptable prayers of the poor.
Glory be to You, we have no knowledge save that which You have taught us. Surely You are the All-Knowing, the All-Wise.
O God, bestow blessings and peace on our master Muhammad, who said:
‘The believers stand together like a firm building, one part of which supports the other’, and who also said:
‘Contentment is a treasure that will never be exhausted’; and on his family and his Companions. And all praise be to God, the Lord of the Worlds.
1. A tenth of wealth such as corn which every year yields a new crop; a fortieth of whatever yields a financial surplus in the course of the year, or of the pasturing animals (such as sheep or goats) numbering at least forty.
Corruption in an Islamic perspective
Certainly corruption is not a new thing in human societies. It is an age-old
menace which can cause tremendous harm to society. The recent call against
corruption or more specifically "money politics" by the Prime Minister is definitely very much welcome. It is not only the Prime Minister who should be concern with it, but the whole society should be wary about it so that we could create a clean and honest society.
Generally speaking, corruption exists when a person in power has the right to
make decisions that concern others whose interests are at stake. The interested parties will try to find ways and means of getting what they want. One of the common ways is to offer the person in power certain favours so that the decision is made in his favour. This could happen only if the decision maker is willing to accept the favours offered to him.
On the other hand, if the person in power is not willing to accept such favours, then the process stops there. Unfortunately, it is not as simple. The interested party is not going to stop there either. If he thinks that the stake is too big to loose, he may be willing to give more until it becomes too much to refuse. Once we become obliged, we tend to find it difficult to refuse the next time around.
It is also true that the disease can start from the person in power. By making
things difficult the interested party will start to entertain the idea that there is another way of doing things. He will try to search for the best way of getting what he wants.
It can also be started by those with vested interest. These individuals who have something they really want from those in authority will try their best to reach those in power and suggest some form of kickbacks. Of course, it will not so easy at first, but eventually, with a lot of persuasion and perseverance, they get their way.
Of course, at the early stages, most of the corrupt practices are carried out very discretely so that the integrity of the person is never questioned. One can appear to be super clean in public, but in actual fact, those involved are the only people who know what goes on behind those innocent faces.
The problem becomes gigantic when corruption is practised openly. Those in
power starts demanding what they want and those who give are very open about it too.Both parties have regarded it as a norm because everybody else is doing it anyway. Those who do not do it are considered as either stupid or a thorn in the group. These are the people who will have to make the choice to join them or leave the group.
Corruption too has different definitions. What is considered corruption for some may not be so for others. It depends entirely on the norm that is accepted by certain societies. For instance, some of the advanced countries have allowed huge bribes paid out by multinationals to high ranking officials in other countries as tax deductible. You call it by any name which is regarded as an expense and that amount is surely tax deductible.
The implication cuts both ways. The countries where these multinationals reside will loose in the form of corporate tax. The countries whose high ranking officials accept the huge bribes will end up paying much more than the real price of the service or product. In the end, the people who gain are the high ranking officials, while both the countries involved, loose out.
What is even worse is when decisions tend to be made based on the amount of bribe or commission they could get. It is no longer the price and quality of service or product that is being purchased become the most important criteria. When this happens, the user of the service or product will become the victim.
Corruption is also said to be highly related to materialistic tendencies, which
can be due to real needs caused by income or greed and desire to live well beyond one's means. When this happens, it can easily lead to gross inefficiencies both financially and productivity wise. Those involved will find ways and means of applying pressure on others whom they can prey upon, instead of providing genuine service to such victims. It is quite common for those intending to receive bribes to delay approval or payment process so that they can expedite the service in return for some bribes.
Apart from the obvious damages that we cause to society through bribery and corruption, Islam provides another view on this menace.
The Holy Prophet of Islam used to appoint a number of his companions as
the collectors of zakat, during the Medina period. They were to make proper
assessments on the items where zakat become payable, collect the proper amounts and distribute to the recipients in the same locality. One of these collectors of zakat came back and told the Holy Prophet,
"This amount is what I have collected less what I have distributed to the rightful recipients, but this is mine". The Holy Prophet was very upset and rebuked him saying,
"What right have you to put aside something that does not belong to you. If you were to remain in your father's house, would you get what you are taking?"
The Holy Prophet had also been reported to have said,
"If you get from the
people because of your position is bribery. Would you get it if you are not holding that position, or if you stay in your father's house?"
These hadith provide us with the strict definition of bribery and corruption in
Islam. Gifts that we get, could be considered as bribery if it is meant to oblige us to abuse our position or power. However, if it is customary for those in power to receive gifts because of the respect, love and services that they have rendered to the people, then of course it cannot be regarded as bribery.
We know that the Holy Prophet himself used to accept gifts of various forms
from heads of states in his time. He also used to give similar gifts to others. This is surely not bribery because it is customary to do it. Moreover, it is often given out of love and respect for the person.
In essence, Islam too frowns upon bribery and corruption. It is definitely a sinful act. All benefits derived from sinful activities are definitely unlawful. To this applies the famous hadith that states that the flesh that grows out of unlawful income has no place in the hereafter but hell.
The problem that we have to sincerely question is whether the bribe that we have paid for will bring about future streams of income to us or not. If the stream of income that we receive is clearly the result of the bribe that we have paid for, then naturally, the stream of income that we derive is unlawful in the eyes of Islam. For instance if we bribe to get to a certain position, the stream of income that we enjoy from such a position is also questionable Islamically. This is the real danger of all our sinful actions. Whether we pay zakat or donate our wealth for a very noble cause from such wealth, there is no benefit to us. This is because, neither zakat nor good charitable deeds are counted from unlawful income.
After all, we are all accountable to Allah in every action that we do on this earth.
A famous hadith has it that Allah will call us to account how we spend our life, our youth, our wealth and our knowledge.
Abdul Rahman ibn Auf, the richest companions among the famous ten whom
the Holy Prophet had predicted will enter paradise will have to account for all his wealth, the way he got and spent them, before being allowed to approach the gate of heaven. The other nine would have little wealth to account for and hence will speedily reach heaven. God knows best.
Sources:
http://www.thewaytotruth.org/somesocialmatters/greedandcontentment.html
http://corruptionmonitor.com/definitionofcorruption.html
4. How does Islam view forgiveness? In Christianity anyone who repents and asks for forgiveness/guidance from God/Jesus is forgiven and helped. Does Islam support this belief?
Forgiveness in Islam
Allah (SWT),who named Himself Ar-Rahman (The Beneficent) and Ar-Rahim (The Merciful) is also Al-Ghafoor (The Forgiving). His Mercy overtakes His punishment and anger. He is more merciful to His creations than a mother can be to her infants. He created "man with weakness"; thus He knows and we should know that
"to err is human," and
"no one is perfect."
Iblis (Satan), the cursed one, out of envy to Adam, has promised to himself
"to attack children of Adam on their way to their journey toward God, so that those who fall prey to his attack will also have the same fate as himself (I'll take you down with me!). So he says,
"I'll attack men from the front, behind and sides." (7:17) This means he will disguise himself as our friend, as our opponent, and side distractions of the world. He will then make us do wrong by presenting evil as good (poison candy in a nice wrapper), making us angry, jealous, envious, just
"follow-the-leader" type, and we wrong ourselves and fall prey to his temptation. Iblis and his followers have a feast of joy and laugh at man's foolishness, until the man realizes his mistakes, repents and asks for forgiveness and he is forgiven, and then Iblis cries again.
Giving up Hope of the Mercy of Allah is a crime in itself:
"Say: 'O my Servants who have transgressed against their souls! Despair not of the Mercy of God: for God forgives all sins (except shirk): for He is Oft-Forgiving, Most Merciful.'" (39:53)
"And it is He who accepts repentance from His servants and pardons the evil deed and knows what you do." (42:25)
In order for forgiveness to be accepted, these conditions should be met:
(1) The crime is committed out of ignorance, not with the intention that,
"Let us go ahead and commit this crime as Allah is forgiving, so He will forgive us.";
(2) Quickly turn into shame and repentance after committing a crime out of ignorance;
(3) After asking for forgiveness, make a promise or pledge to
"mend his ways", and to stick to his promise. Let us examine verses of Quran.
"...if any of you did evil in ignorance, and thereafter repented and amended (your conduct), lo! Allah is Oft-Forgiving, Most Merciful." (6:54)
"Forgiveness is only incumbent on Allah towards those who do evil out of ignorance and then turn quickly (in repentance) to Allah. Toward them will Allah turn in mercy; for Allah is full of knowledge and wisdom." (4:17)
"Forgiveness is not for those who do ill until death faces one of them, who then says, 'Lo! I repent now, nor for those who die as disbelievers, for such we have prepared a painful doom.'" (4:18)
Allah subhanahu wa ta’ala has granted intellect to human beings. The intellect entails responsibility. The more intellect a person has the more he/she is responsible. When the intellect is missing, the responsibility is also not there. Little children are not held responsible, because their intellect has not yet developed. The insane are not responsible, because they have lost the intellectual capacity. However, part of our being human is also that we make mistakes. Sometime we make mistakes without deliberation and intention. But sometime we knowingly and deliberately sin and do wrong to others. It is said,
“to err is human and to forgive is divine.” Both parts of this statement are very true. As human beings we are responsible, but we do also make mistakes and we are constantly in need of forgiveness. Islam speaks about two aspects of forgiveness: a) Allah’s forgiveness; b) Human forgiveness. We need both, because we do wrong in our relations to Allah as well as in our relations to each other.
A. Allah’s Forgiveness:
Allah subhanahu wa ta’ala is the most Forgiving. There are many names of Allah given in the Qur’an. Some of these names are related to His mercy and forgiveness. Let me mention some of these names:
Al-Ghafoor: The most Forgiving. This name occurs in the Qur’an more than seventy times. There are other names from the same root, such as Ghafir and Ghaffar. The meaning of the
“ghafara” is to cover, to hide and from it comes the meaning
“to excuse”, “to pardon”, “to remit” and “to forgive”. Allah subhanahu wa ta’ala does all these things. In the Qur’an, it is mentioned that Allah does not forgive the Shirk (without repentance) but He may forgive every other sin for whomsoever He wills.
(al-Nisa’ 4:116) We must turn to Allah to seek His forgiveness.
Al-’Afuw: This has another aspect of forgiveness. This name occurs in the Qur’an five times. Literally the word
‘Afw means “to release” “to heal”, “to restore”, “to remit”. Thus in relation to Allah it means
“to release us from the burden of punishment due to our sins and mistakes”, “to restore our honor after we have dishonored ourselves by committing sins and making mistakes.” Sometimes in the Qur’an both names:
‘Afuw and Ghafoor come together.
Al-Tawwab: The Acceptor of repentance. This name of Allah is mentioned in the Qur’an about 11 times. Allah accepts the repentance of those who sincerely repent and turn to him. The word
“tawwab” gives the sense of
“oft-returning” which means that Allah again and again accepts the repentance. We make sins and mistakes then we repent, He accepts our repentance. Then again we commit sins and make mistakes and when we repent, He again very kindly accept us and gives us another chance.
Al-Haleem: The Clement. This name is mentioned fifteen times in the Qur’an. This means that Allah subhanahu wa ta’ala is not quick to judgment. He gives time. He forebears and is patient to see His servant to return to Him.
Al-Rahman and al-Rahim: The most Merciful and Compassionate. These names are the most frequent in the Qur’an. Al-Rahman is mentioned 57 times and al-Raheem is mentioned 115 times. Al-Rahman indicates that Allah’s mercy is abundant and plenty and al-Raheem indicates that this is always the case with Allah. He is full of love and mercy and He is ever Merciful.
The Qur’an teaches that Allah is a Judge and He also punishes, but Allah is not bound to punish. The justice of Allah, according to Qur’an is that Allah does not and will not inflict undue punishment on any person. He will not ignore the good of any person. But if He wishes to forgive any sinner, He has full freedom to do that. His mercy is unlimited and His love is infinite.
There are many verses in the Qur’an and sayings of the Prophet -peace be upon him- on the love, mercy and forgiveness of Allah. In one of the prayers that the Prophet taught, he said,
“O Allah, You are most Forgiving One, You love to forgive, so forgive me.” (reported by al-Trimidhi and Ibn Majah). We need Allah’s mercy and forgiveness all the time. It is wrong to assume at any time that one will find eternal salvation without the forgiveness of Allah.
B. Human Forgiveness in Islam:
Just as it is important to believe in the mercy and forgiveness of Allah, it is also necessary to base human relations on forgiveness. We cannot expect Allah’s forgiveness unless we also 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.” (al-Shura 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.” (al-Shura 42:40) In another place the Qur’an 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 (al-Nahl 16:126-127)
In one Hadith the Prophet -peace be upon him- said that Allah has commanded him about nine things. One of them he mentioned was
“that I forgive those who do wrong to me.”
The Prophet -peace be upon him- 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. They 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 mistreating their Prophet. The Prophet -peace be upon him- prayed to Allah to save the people of Taif, because what they did was out of their ignorance. He said,
“O Allah, guide these people, because they did not know what they were doing.” When he entered the city of Makkah 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 do whatever he wanted to punish them for their crimes. It is reported that the Prophet -peace be upon him- asked them, “What do you think I shall do to you now?” They pleaded for mercy. The Prophet -peace be upon him- said,
“Today I shall say to you what Joseph (referring to Prophet Yusuf -peace be upon him- as mentioned in the Qur’an, Yusuf 12:92)
said to his brothers, ‘No blame on you today. Go, you are all free.” Soon they all came and accepted 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 accepted 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 Sayyidah A’isha’”. Some hypocrites of Madinah accused her. They tried to put dirt on her noble character. One of the slanderers turned out to be Mistah, the cousin of ‘Aisha’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,
“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.” (Al-Nur 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 him but he gave him more. Islam emphasizes 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. We must keep in mind that as much as we need Allah’s forgiveness for our own sins and mistakes, we must also practice forgiveness towards those who do wrong to us.
On the authority of Anas, who said: I heard the messenger of Allah say:
Allah the Almighty has said:
“O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great as its.”
Source: http://www.islamawareness.net/Salvation/forgiveness.html
