HADITH EIGHT: ALLAH LOVES FORGIVENESS
HADITH EIGHT: ALLAH LOVES FORGIVENESS. ‘A’ishah asked, “O Messenger of Allah, what should I supplicate if I happen to be in the Night of Qadr?” He صلى الله عليه وسلم said, «You say, O Allah, You are Oft-pardoning, you love to pardon, so pardon me.»
Reported by Ahmad (26021), al-Tirmidhi (3513), and Ibn Majah (3982) and al-Albani declared it sahih (Sahih Sunnah Ibn Majah, 3850)
Commentary
Allah loves to forgive and loves it when we forgive. Allah’s forgiveness does not happen out of need, but out of love and mercy. And it demonstrates how much Allah cares about us and wants the best for us.
Allah is Oft-pardoning
Allah loves mercy, loves to forgive, and loves repentance and the repentant. Allah’s Mercy is so vast that all other mercy in this universe is from it. His Mercy is so vast that it covers everything. Allah said:
And My Mercy encompasses all.
Al-A‘raf (Q7:156)
The angels closest to Allah—who carry His throne—know and testify to the extent of His Mercy when they say in the Quran:
O our Rabb, You have encompassed all in mercy and knowledge.
Ghafir (Q40:7)
As Allah’s Knowledge reaches all and nothing escapes it, so does His Mercy cover all. Even the non-believer who opposes Allah with words and deeds is a recipient of this mercy every single minute of the day. To illustrate the depth of Allah’s mercy, the Prophet صلى الله عليه وسلم said:
«When Allah created the heavens and the earth, He created one hundred mercies, each mercy fills what is between the sky and the earth. And He placed one of the mercies on earth, and it is through it that a mother is merciful with her child, and animals and birds are merciful with each other. And on the Day of Resurrection, He completes the ninety-nine with this mercy.»
Reported by Muslim (2753)
Imagine that all the mercy that we experience and has ever existed on earth, in humans and animals, is part of this one percent of mercy that Allah created and sent to earth. And on the Last Day, this one mercy will join ninety-nine more to cover Allah’s creation on that Day. Can you imagine how boundless mercy and forgiveness will be on the Day of Judgment? Now, compare these hundred created mercies to Allah’s infinite Mercy, and you will understand that Allah’s Mercy is beyond our comprehension. This is why the Prophet صلى الله عليه وسلم said:
A group of captives was brought to the Prophet صلى الله عليه وسلم and among them was a woman searching for someone. When she found a child among the captives, she took him, pressed him against her stomach, and suckled him. So the Messenger صلى الله عليه وسلم asked, «Do you think this woman will throw her son in the fire?» We replied, “No, by Allah, as long as it is within her power not to throw him.” So the Messenger صلى الله عليه وسلم said, «Allah is more merciful with His servants than she with her child.»
Reported by al-Bukhari (5999) and Muslim (2754)
The captives—from one of the battles—had just arrived in Madinah when the Prophet صلى الله عليه وسلم noticed this incident. The mother’s extreme love and care for her child do not begin to compare with the Love and Mercy of Allah who created mercy in the hearts of all creation (see Appendix I).
Allah’s Mercy precedes and overwhelms His Anger and punishment. The Messenger صلى الله عليه وسلم said:
«Allah wrote in a book before He created creation, “My Mercy supersedes My Anger,” and it is written with Him above the Throne.»
Reported by al-Bukhari (7553) and Muslim (2751)
This declaration from Allah to His creation is a clear sign that Allah created them out of His Mercy, for His Mercy, and He will deal with them with mercy. Allah said:
And if your Rabb wished, He would have made all people a single community. But they will continue to disagree, except for those whom Allah is merciful with. And it is for this that Allah created them.
Hud (Q11:118-119)
In Tafsir al-Tabari, one of the interpretations of the reason for creation (i.e. interpreting “And it is for this that Allah created them”) is that Allah created them for His Mercy. This is what Ibn al-Qayyim confirmed when he wrote:
And He created creation to show them mercy, not to punish them.
Mukhtasar al-Saqa’iq al-Mursalah (p. 643)
This is why Allah multiplies a good deed beyond count but records an evil deed as one, and it is easy to erase. And this is why Allah accepts repentance for all offenses, including shirk, and loves it more than we can ever imagine. The Prophet صلى الله عليه وسلم said:
«Allah is happier with the repentance of His servant than a man who camps in a desolate place with his mount and with his food and drink on it. He puts his head down and sleeps, and when he wakes up, he finds that his mount is gone. Then when he suffers from heat and thirst or whatever he suffers from [looking for it], he says, “I will go back to my place.” He goes back and sleeps, and then when he raises his head, he finds his mount next to him.»
Reported by al-Bukhari (6308) and Muslim (2675)
This parable presents the ultimate human happiness. The man lost all hope of living and went back to await death. Then when he woke up, he found hope and his life restored through the return of his animal. If this is hard to relate to, think of someone who is diagnosed with a terminal illness. After resigning themselves to death, a visit to a second doctor reveals that it was a misdiagnosis, and they are completely healthy and
disease-free. How happy will they be? If this happens to any of us, how happy will we be to have our life back? Allah is happier with our repentance than the greatest happiness a human can experience. Why is that? It is because Allah loves our wellbeing
and happiness; He wants to forgive us and not punish us. As explained previously, the punisher and the avenger are not part of the names of Allah. But the Merciful and Most Forgiving are. This is so because Mercy and Forgiveness are constant and beloved attributes of His, while punishment is temporary and legislated for a reason. To clarify this point further, listen to this story narrated by Abdullah ibn Mas‘ud. He said:
I remember the first man that the Messenger صلى الله عليه وسلم cut [his hand]. He was brought a thief, so he ordered that [his hand] be cut. And the face of the Messenger صلى الله عليه وسلم turned very sad, so they asked, “O Messenger of Allah, as if you hated that [his hand] be cut?” He replied, «Why not? Do not be helpers of Shaytan against your brother. The Imam must execute the prescribed punishment when an offense is brought to him. Indeed, Allah is Oft-pardoning, and He loves to pardon, [Allah said] ﴾And let them pardon and forgive. Do you not love for Allah to forgive you? And Allah is the Forgiving, the Merciful﴿ [Al-Nur (22)]»
Reported by Ahmad (416) and al-Hakim (8155) and al-Albani declared it hasan (al-Silsilah al-Sahihah, 1638)
The Prophet, صلى الله عليه وسلم, could not but cut the hand of the thief after the matter was brought to him. He was the Imam (leader) who could not ignore the divine punishment for this crime. But he also wished that the people would have forgiven the man and that his hand would have been spared. It was clear from his reaction that he favored forgiveness and was not looking forward to punishing people. Allah ordained this punishment as a deterrent, and when executed, it protects society from plenty of harm. But it would be superior if the injured party could forgive and grant the offender another chance. Rushing towards punishment and revenge may carry in it harm that the Prophet, صلى الله عليه وسلم, called aiding the Shaytan against our brother. If the man was a repeat and unrepentant offender who terrorized people, then it would be better to punish him to reform him and stop his evil. Otherwise, forgiveness is the divine and legal goal, not punishment.
There is another incident that confirms this Islamic directive of forgiveness and mercy. When Ma‘iz I confessed adultery in front of the Prophet صلى الله عليه وسلم, he had to do it four times. Each time, the Prophet صلى الله عليه وسلم turned away from him and asked him to go back and repent. But Ma‘iz wanted the punishment to purify him of that sin. Then the Prophet صلى الله عليه وسلم asked him a series of questions aimed at verifying the offense, asking it each time to give him the chance to retract: “Perhaps you only looked? Perhaps you only kissed?” When Ma‘iz insisted that he did commit adultery and asked to be purified, the Prophet صلى الله عليه وسلم directed the Companions to take him and stone him. When the Companions started to stone him at the outskirts of Madinah, Ma‘iz panicked and started to run away. One of the Companions caught up with him
and finished him off. When news of what happened reached the Prophet صلى الله عليه وسلم he said:
«Why did you not let him go? Perhaps he would repent and Allah would accept his repentance.»
Reported by Ahmad (21890) and al-Albani declared it hasan (al-Silsilah al-Sahihah, 3460) and al-Arna‘ut declared it sahih
Then the Prophet صلى الله عليه وسلم said to Hazzal—the one who advised Ma‘iz to confess his guilt:
«By Allah, O Hazzal, if you had concealed him with your garment, it would have been better than what you did to him.»
Reported by Ahmad (21890) and al-Albani declared it hasan (al-Silsilah al-Sahihah, 3460) and al-Arna‘ut declared it sahih
A frequent adulterer needs this punishment to stop him from causing so much harm to himself and the families he betrays. But since this was Ma‘iz’s first mistake and it was not public, it would have been better to allow him to repent in secret and ask Allah for forgiveness. Once the matter became public, there was no other option but to proceed with Allah’s command. Despite this, the outcome was in favor of Ma‘iz I. The Prophet صلى الله عليه وسلم said about him:
«Ask forgiveness for Ma‘iz son of Malik. He repented such a repentance that if it were to be distributed among a nation, it would have been enough for them.»
Reported by Muslim (1695)
Corporal punishments in Islam are curative restorations of balance, peace, and virtue for individuals and the community. They are the last remedy and not something to seek or rejoice in. Their aim is deterrence and purification, not revenge. And whenever forgiveness is possible and useful, it is always superior.
The same principle stands at the core of Jihad in Islam. When you examine the mission of the Prophet صلى الله عليه وسلم, you will find that he spent most of his life preaching, not fighting. Permission for Jihad came at the heels of consistent attempts to eliminate Muslims. Without Jihad, the small Muslim community would have been completely wiped out. Jihad is there to repel the aggression of the nonbelievers and to remove the obstacles that stand between people and hearing the message of Islam. This is why when the Prophet صلى الله عليه وسلم and the nonbelieving Makkans accepted the Truce of Hudaybiyah, people started flocking to Islam like never before. Jihad gave the Muslim community the chance to be heard. And when people listened to what Muslims had to say, they accepted Islam in droves. They did not accept it because of the sword, as some claim; the Treaty brought all hostilities to an end. They accepted it because Jihad pushed back the tyranny of the Makkans and opened their eyes to the truth (see Qa‘idah Mukhtasarah fi Qital al-Kuffar by Ibn Taymiyyah).Ibn al-Qayyim wrote:
And the one who examines the life of the Prophet صلى الله عليه وسلم would find that he never compelled anyone to embrace his religion and that He only fought the ones who fought him. And he did not fight those who had a treaty with him as long as they adhered to it and did not break their covenant.
Hidayat al-Hayarah (p. 238)
Islam does not crave conflict nor seek war. Allah said regarding some of the People of the Book:
Every time they kindle the fire of war, Allah puts it out.
Al-Ma’idah (Q5:64)
Allah critically ascribed to them the desire to stir up conflict and declared that He spoils their plots and frustrates their efforts. Allah, the Most Merciful and Most Forgiving, does not love conflict and bloodshed. And this tells you that Islam is not inclined to war and conflict. But in the face of unrepentant and repeat offenders—just like corporal punishment—Jihad becomes a necessary response. Yet this response is only there to correct when all other efforts fail. For most of the history of Prophethood on earth, Allah forbade fighting for the Prophets and their followers. Jihad was allowed beginning with Musa after the death of Pharaoh. The entirety or majority of the da’wah of the Prophets on earth was peaceful—exactly like Prophet Muhammad صلى الله عليه وسلم—until it was no longer possible. Most of the Prophet’s life and da‘wah was in Makkah, and fighting was disallowed then. Fighting was the necessary exception, not the norm.
One of the puzzling questions some have trouble with is reconciling the Mercy of Allah with eternal punishment in Hell. If Allah is so Merciful, why would He punish people for eternity? Why would He create people whom He knows will end up in eternal punishment?
First, we have to believe that Allah’s Wisdom, Justice, and Mercy transcend ours. If we believe in the Creator having perfect attributes, we cannot expect our minds to encompass the wisdom behind His acts. He does what He does for the most sublime of reasons, and His decisions are never devoid of mercy. So, if there is something we don’t understand, we should refer the matter back to Him, believing that the mercy we feel is an infinitesimal fraction of the Mercy of Allah. In other words, we cannot be more merciful than the Merciful.
Second, the merciful impulses we have are often imbalanced by our human weakness and ignorance. Allah’s Mercy, on the other hand, operates with His Wisdom and Justice. We may think that some divine punishment is harsh, but Allah knows what is best for the ones He created. We did not make this world and its people, and we do not understand it as Allah does. So, we cannot come between Allah and what He created, claiming to understand what is best for it and how its Creator should act. We should simply trust that in the Hereafter, Allah’s Mercy and Justice will be evident to all.
Third, Ibn al-Qayyim presented an interesting argument about the eternality of punishment in Hell (see for example Mukhtasar al-Sawa‘iq al-Mursalah, pp. 629–690). He argued that it runs contrary to Allah’s Mercy and Wisdom to punish people forever. Blessing people and creation eternally is consistent with His Mercy, and Jannah and its bliss are eternal for this reason. But Hell, he argued, is not designed for infinite punishment, for there will come a day when its people will be purified enough of their crimes that they will get to leave. He based his argument on evidence from the Quran, hadith, sayings from the first and second generations, scholarly statements, and rational arguments. Though his is not the majority opinion among the scholarly community, Ibn al-Qayyim does present a compelling case for the impossibility of infinite punishment in Hell. Allah knows best.
Allah loves pardoning
Since Allah loves to forgive and pardon, He also loves for His servants to forgive and overlook the faults of others. This is a disposition that should spread far and wide in society. Since Allah loves forgiveness, we should practice what Allah loves so we can attain His love.
We forgive for two reasons: to be forgiven and out of mercy. Allah said in the Quran:
And let not the virtuous and wealthy among you swear not to give to their relatives, the poor, and the emigrants in the cause of Allah. And let them pardon and overlook. Would you not like Allah to forgive you? And Allah is Forgiving and Merciful.
An-Nur (Q24:22)
Allah exhorts the believers here to adopt an attitude of forgiveness if they want Allah to forgive them. How is it that we are desperate for Allah’s mercy despite our terrible and numerous sins but refuse to forgive others for the smallest of offenses? The one whose heart is filled with Allah’s love will find the space in it to forgive no matter what was done to them. This ayah was revealed because of what took place between Abu Bakr and his cousin Mistah L. Mistah repeated the accusations against our mother ‘A’ishah J. When Allah exonerated A’ishah from adultery and defended her honor in the Quran, Abu Bakr I swore never to spend on Mistah I again after what he had said. But despite his mistake, Mistah I was a righteous man who had witnessed the battle of Badr. And he was a poor relative of Abu Bakr I who relied on his support. Take a minute here and think about how much Allah cares. Allah revealed this ayah to remind Abu Bakr I and all of us, that we should forgive if we truly are seeking Allah’s forgiveness. The guilty man who repeated this terrible lie about your daughter and caused her and you so much distress still needs your help and forgiveness. If you find it in your heart to forgive, then Allah will forgive you. This is why Abu Bakr I immediately said in response:
“Indeed, by Allah, I love that Allah would forgive me.” And he went back to spending on Mistah.
Reported by al-Bukhari (2661)
If a heart loves Allah, it will rush to what Allah loves as soon as it knows it. If a soul is worried about its sins, it rushes to forgive. Our sins before the Almighty are greater than any personal offense towards us. If forgiving others means that Allah will forgive us, then it benefits us the most when we forgive.
Many hesitate to forgive. They believe that forgiveness will bring them nothing in return, and the offender will walk away intact. But Allah said:
Whoever pardons and seeks islah, then their reward is with Allah.
Ash-Shuraa (Q42:40)
Whatever we think we will lose when we forgive is nothing but an illusion. How could we lose anything and Allah is promising that it is He who rewards and compensates. Can we ever imagine that our efforts to punish will yield a greater benefit than the promise of Allah? Never. The greatest victory is to receive Allah’s reward. This belief transforms the believer into someone who expects their reward only from Allah into possessing the biggest and kindest heart. Ibn Othaymeen said:
And He, Glory be to Him, loves those who accept whatever people easily give, indeed He commanded it and said: ﴾Take what is easily given and command what is right.﴿ The scholars said, “The meaning of ‘Afw is to take what people give easily,” take it and do not pull with a rope [i.e. be rough and exhaustive]. So, accept the ‘Afw and let go of the rest. This is of the manners of the Quran, for a human to have a big heart with the children of Adam and accepts ‘Afw.
Sharh Riyad al-Salihin (vol. 5, p. 223)
Seeking islah in the ayah has two important meanings. The first is reconciling with the offender after we pardon them. Sometimes we pardon (i.e. not punish), but we remain angry and distant. Seeking islah is moving beyond this and patching things up with those whom we pardon. Restoration of normalcy and affection is the goal. What will help us achieve this level of forgiveness, in addition to seeking Allah’s forgiveness, is
developing compassion for others. The offender has gotten themselves in trouble with Allah, and they deserve our sympathy for that. Also, they may have committed their mistake out of human weakness, or there may have been mitigating circumstances (e.g. suffering or distress) that we were unaware of. Being merciful means sympathizing with the frailties of the offender. We forgive them because they did not know any better
or were not strong enough to make the right choices. Rather than condemnation and ire, they need help and support. This is how we defeat Shaytan and not be his helpers against our brothers and sisters.
The second important meaning of islah is to improve and reform. And this is an important condition in forgiveness. When we forgive, we must ensure that our forgiveness will change the forgiven and not encourage them to commit more
crimes. Some had become so seasoned in Allah’s disobedience that only punishment will help them. In this case, forgiving them is not islah because they will not learn anything from it.
Asking Allah to pardon us
There are significant differences between how we forgive and how Allah forgives. For one, Allah forgives while having full power, but humans often forgive because they cannot avenge themselves. Many times, we forgive because we have no better alternative. But would we forgive if we had absolute power and feared none? We also forgive for the sake of some benefit we receive (e.g. good deeds and praise). Allah, however, forgives even though He fears no one, and He receives no benefit whatsoever.
He forgives because He loves to forgive. And if He loves it, He loves that we ask Him for it.
On the best night of the year, forgiveness should be our main concern. When the Prophet’s beloved, ‘A’ishah, asked him what she should say on Laylat al-Qadr, he gave her this short but important du’a. In it, we ask Allah by His great name “Al-‘Afu”
and by His love for forgiveness to pardon us. On that blessed night, forgiveness is the greatest gift we hope for. Of course, we can also ask for additional worldly and otherworldly bounties. But teaching her this du’a alone meant that this is our greatest
request, our ultimate desire. The Prophet صلى الله عليه وسلم loved Allah the most, and ‘A’ishah was the human he loved the most. When the human beloved wondered what she should ask the Divine Beloved, he connected his two loves with a supplication for forgiveness. And this is our connection to Allah. If we have distanced ourselves from Allah’s love, forgiveness will bring us back to Him. So, ask Allah for it, and you will return to Him. You may have left. But Allah never left you.
DR. ALI ALBARGHOUTHI
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