The World Of Soul
Tawba
Repentance
Repentance accompanies man throughout the day, it is the integral part of his spiritual life[1]. Man begins the day with repentance.
This term is widespread among people and is often used – probably, because of inept and promiscuous reproduction this notion has lost its true significance.
One of our contemporaries has once noted: "Can a man that states to have built a palace and written a book, be an idle talker? Of course not. But to build a beautiful palace is easier than to revive, re-establish the mental balance and health of a deserted and exhausted man. Repentance is an important part of mental health. That is why it is sometimes odd to listen to people talking about repentance without realizing the real meaning of the word".
From the point of view of Muslim ethics repentance requires from every man certain efforts. It is we who repent of our sins, not somebody else.
“Believers, turn to Allah (the Creator, the Lord of the world) in true repentance".[2] It is true indeed, as man sets a personal example to others in spiritual purity and sincerity.
Imam ‘Ali was once asked about the meaning of repentance. He (Allah's pride on him) answered: "It (true repentance) consists of six parts:
1) the repentance of the sins that have been committed earlier;
2) the recovery and discharge of the unfulfilled obligations;
3) the compensation of offences and damage that has been inflicted on other people;
4) apologizing to those with whom one has quarrelled or disputed;
5) the intention never to repeat mistakes or sins;
6) cultivating obedience and fear of Allah in oneself, just as one has cultivated resistance to the sin".[3] For example, man has a certain bad habit or negative feature that he has cultivated in himself. Thus, after some time this habit or feature have become typical of him. And now, in order to improve himself man must not only say “astagfirullah", but also undertake certain efforts aiming at transforming this bad feature into a virtue, thus improving himself.
There are three categories of people depending on the degree of realizing the true significance of repentance:
- The first group is made of people who lack insight. A sin or a mistake leave a certain unpleasant feeling in their hearts. In order to remove this feeling and to recover the initial mental balance and ease they pronounce the form of repentance and invoke Allah, the Great Creator, Who is forgiving and merciful.
Prophet Mohammed (let peace and Allah’s blessing be upon him) once reported the following words of the Lord of the world:
“The Creator said: "Man! As long as you pray to Me and ask Me for forgiveness [with a great and sincere aspiration] I will forgive you in spite of anything! O, son of Adam! Even if the number of your sins reaches heaven, but you still do your penance and pray to me asking for forgiveness, I will forgive you in spite of anything! Son of Adam, even if you come before Me with such a great number of mistakes that they could cover the Earth, but if you confess monotheism [and if you follow second to Prophet Mohammed the prescriptions of the last Divine Revelation – the Holy Qur'an], I will give you as much of My forgiveness [according to the amount of your mistakes and misdeeds]!"[4]
The Prophet has also declared: "[In timeless space] Satan once cried: "I swear by Your Greatness and Power, God! I will set people astray from the right path and I will never leave them until their souls leave their bodies!" the Lord of the world (He Who is not confined either by place or by time, Who ordains everything) said: "I swear by My Greatness and Power! As long as people beg Me for forgiveness [and repent their sins or misdeeds, trying to improve themselves] I will forgive them!"[5]
- The second category comprises those people who possess keen insight. They are able to analyze everything that is happening in their souls and in the world around. As soon as they notice certain thoughtlessness, unconcern or idleness they invoke Allah, beg Him for help, aspire to mental purity and piety. Thus, they are always prudent and guard themselves against sins and mistakes.
Prophet Mohammed (let peace and Allah’s blessing be upon him) used to say: "He who has repented of his sin [he who has left it behind] is similar to those people who have never committed this sin. If Allah has put His trust in a believer [due to his sincere repentance], he will not be afflicted if he has committed a sin". And then the Prophet quoted from the Holy Qur’an: "Allah loves those that turn to Him in repentance[6] and strive to keep themselves pure".[7] The Prophet was once asked: "What is typical of true repentance?" He (let peace and Allah's blessing be upon him) answered: "A feeling of regret".[8]
- And third – “my eyes sleep, but my heart doesn’t".[9]
This degree of aspiration to Allah is practically unachievable. It was typical of prophets and messengers of the Creator. Was it bestowed on anybody besides them? Only Allah, He Who is the Most High, knows.
***
Repentance is a sacred oath and a major commitment, the fulfilment of which depends on the courage and power of will of the man who repented.
The companion of Prophet Mohammed Ibn Mas’ud said: "A true oath presupposes that man never repeats the sin, which he has already repented of".[10]
The companion of Prophet Mohammed Djabir ibn ‘Abdullah once said: "A repentant (who has repented of his sins and has left them behind) enjoys a high regard and a great reward from Allah just as a martyr for faith does (he who has sacrificed his life for faith, for motherland)".[11]
Those people who fear Hell with their tongues, and at the same time keep committing sins; who talk for hours about the wealth and beauty of Paradise, but are unable to perform a noble and generous deed; who speak about their sincere love for the Most High and His Apostle, but neglect prophetic heritage...- these people are not sincere and serious in their convictions. Repentance for them is just a pause, a rest in the continuous flow of sins. They cannot be regarded as sincere people in the proper sense of the word. The following words by al-Fudeyl ibn ‘Iyad[12] seem to be of major importance: "The most dishonourable man (first of all, towards oneself) is he who commits one and the same sin twice".
Every Muslim must carry in his heart a firm faith in the Creator and pray to him for forgiveness: "Believers, turn to Allah in repentance, so that you may prosper".[13]
One of the ayahs of the Holy Qur’an divides people into two categories according to the presence or absence of the voice of repentance in their nature: "Those that do not repent are wrongdoers (transgressors, sinners, cruel people)".[14] This ayah draws a strict distinction between people that regret their sins and misdeeds and repent of them and those who commit sins, who are unjust and cruel towards themselves or people around. This is true, indeed. Those who do not repent of their sins towards Allah, are ignorant, they cannot realize the real state of affairs. They are very selfish and astray from Allah. Their conscience is influenced by brute instincts. One never knows what to expect from such a person.
***
It should be specially noted that if man aspires towards Allah sincerely and feels His great mercy and blessing, his words “astagfirullah" (Forgive me, my Lord!) are not the words of repentance (Tawba) in the proper sense of the word. He does not commit sins, so he does not have to repent. As he aspires towards Allah with his heart and soul and is always prudent, the words “astagfirullah" have become a symbol of the strength of his faith into Allah and the striving for His greatness. That is why, in a way, Prophet Mohammed (let peace and Allah’s blessing be upon him) prayed to Allah for forgiveness from 70 to 100 times a day, saying “astagfirullah" (Forgive me, my Lord).[15]
***
A true believer is always aware of what he does and how he lives, and yet he cannot be entirely confident of receiving complete forgiveness. This makes him fear Allah to a certain extent, be prudent and guard himself in his relations with other people, which ensures prosperity in this world and in the hereafter. Prophet Mohammed (let peace and Allah’s blessing be upon him) emphasized: "[However great and noble your deeds may be] they will save none of you [although they will contribute to your prosperity in this world and in the hereafter, but they will not serve you as a pledge of having the mercy and forgiveness of the Most High]". The companions asked him in perplexity: "Even you, Apostle of the Creator?" “Yes, even me,-answered the Prophet,-unless Allah bestows His mercy on me".[16]
A wise and sensible man understands that good and prosperity that he possesses are not something that he has deserved or that he must receive, but something that is at his disposal only temporarily as a result of his efforts and divine blessing. That is for the worldly values, not to mention eternity, bounty, the splendour of which cannot be judged with words or even imagined.[17]
An easy and natural repentance and the sense of inferiority[18] will be for true believers the integral part of inner feelings and overt actions on the Day of Judgement as well: "Their light will shine in front of them and on their right, and they will say: "Lord, perfect our light for us and forgive us. You have power over all things".[19]
***
“Rabbi-gfir wa-rham wa anta hayrur-rahimin"-“Lord, forgive and have mercy. You are the most merciful of those that show mercy".[20]
[1] See, for example: Ibn Kayim al-Djawsiya (691-751 A.H.). Madaridj as-salikin [(Spiritual) path of believers]: 3 volumes, Damascus: al-Bayan, 1999, the 1st volume, p. 184.
[2]See: the Holy Qur’an, 66: 8.
[3] See: Az-Zuhayli W. At-tafsir al-munir [the elucidating tafsir]: 32 volumes, Damascus: al-Fiqr, 1991, the 28th volume, p. 315.
[4]Hadith from Anas; the holy ahadith from at-Tirmizhi. See: Nuzha al-muttaqyn. Sharh riyad as-salihin. The 2nd volume, p. 486, hadith ¹ 1880; at-Tirmizhi M. Sunan at-tirmizhi. P. 979, hadith 3549; al-Munziri Z. At-targyb wa at-tarhib min al-hadith ash-sharif [Inducement (to good) and retention (from evil) in the prophetic heritage]: 4 volumes, Beirut: Ihya at-turas al-‘arabi, 1968, the 2nd volume, p. 467, hadith ¹ 2, “hassan”.
As well as hadith from Abu Zarra; the holy ahadith from Ahmad, Muslim, Ibn Madj. See: Al-Amir ‘Alaud-din al-Farissi (675-739 A.H.). Al-ihsan fi takrib sahih ibn habban [A noble deed in approaching (to the reader) the ahadith collection of Ibn Habban]: 18 volumes, Beirut: ar-Rissala, 1991, the 1st volume, p. 462, 463, hadith ¹ 226, “sahih”.
[5] The holy ahadith from Ahmad and al-Hakim. See: al-Hamsy M. Tafsir wa bayan. P. 180; al-Munzirii Z. At-targyb wa at-tarhib min al-hadith ash-sharif. The 2nd volume, p. 467, 468, hadith ¹ 3, “sahih”; Zaglul M. Mawsu’a atraf al-hadith an-nabawi ash-sharif [The encyclopeadia of the beginnings of holy prophetic sayings]: 11 volumes, Beirut: al-Fiqr, 1994, the 10th volume, p. 430.
[6] The Qur’an uses a stronger form of the word “a repentant”.
[7] See: the Holy Qur’an, 2: 222.
[8] Hadith from Ibn Mas’ud; the holy ahadith from Ibn Madj, as well as from Anas; the holy ahadith from Ibn Naddar. See, for example: Al-Muttaqy A. (885-975 A.H.). Kanz al-‘ummal [The well of the toilers of faith]: 18 volumes, Beirut: ar-Rissala, 1985, the 4th volume, p. 261, hadith ¹ 10428; at-Tabarani S. (260-360 A.H.). Al-mu’djam al-kabir: 25 volumes, Cairo: Ihya at-turas al-‘arabi, 1985, 10th volume, p. 150, hadith ¹ 10281; al-Bayhaqy. Kitab as-sunan al-kubra [The comprehensive ahadith collection]: 11 volumes, Beirut: al-Ma’rifa, the 10th volume, p. 259, ahadith ¹ 20560-20562; as-Suyuty Dj. Al-djami’ as-sagyr [The concise volume]. Beirut: al-Kutub al-‘ilmiya, 1990, p. 203, ahadith ¹ 3385 and 3386, both “hassan”.
[9] The answer of Prophet Mohammed (let peace and Allah's blessing be upon him) to the question of his wife ‘Aisha.
Hadith from ‘Aisha; the holy ahadith from Ahmad, al-Bukhari, Muslim, Abu Daud, an-Nassai, at-Tirmizhi, al-Bayhaqy and others, “sahih”; hadith from Abu Hurayra; the holy ahadith from Ahmad, as-Suyuty (Al-hassais), “hassan”. See, for example: Al-‘Askalani A. (773-852 A.H.). Fath al-bari bi sharh sahih al-bukhari [The help of the Creator (for man in the understanding of the new) through the comment on the ahadith collection of al-Bukhari]: 18 volumes (15 volumes constitute the main part, 3 comprise introduction and indexes). Beirut: al-Fiqr, 1996, the 3rd volume, p. 343, hadith ¹ 1147; al-Bukhari M. Sahih al-bukhari [The ahadith collection of imam al-Bukhari]: 8 volumes, Istanbul: al-Maktaba al-islamiya, the 2nd volume, p. 48, chapter 19, hadith ¹ 16; an-Nawawi Y. Sahih muslim bi sharh an-nawawi [The ahadith collection of imam Muslim with the comment of imam an-Nawawi]: 10 volumes, Beirut: al-Kalam, 1987, the 3rd volume, p. 263, hadith ¹ 125-(738); Al-Amir ‘Alaud-din al-Farissi (675-739 A. H.). Al-ihsan fi takrib sahih ibn habban [A noble deed in approaching (to the reader) the ahadith collection of Ibn Habban]: 18 volumes, Beirut: ar-Rissala, 1991, the 6th volume, p. 186, 187, hadith ¹ 2430, as well as the 14th volume, p. 297, 298, ahadith ¹ 6385, 6386.
[1] See: Ad-Daylami S. (445-509 A.H.). Al-firdaws bi ma’sur al-hytab [The highest level of verbal heritage]: 6 volumes, Beirut: al-Kutub al-‘ilmiya, 1986, the 2nd volume, p. 76, hadith ¹ 2430.
[11] See: Ad-Daylami S. (445-509 A.H.). Al-firdaws bi ma’sur al-hytab. The 2nd volume, p. 76, hadith ¹ 2431.
[12] Al-Fudeyl ibn ‘Iyad (105-187 A.H.; 723-803). At his young age he was a sinner and a robber. Many caravans and travellers feared his forays. Then (on the mercy of Allah) he changed. He followed the path of acquiring religious knowledge. He especially focused on applying religious knowledge to everyday life. That is why his wise statements are included in authoritative theological works together with the names of prominent Moslem theologians. He went down in the Muslim history as an honest and learned righteous person. He said: ”You treat people with respect and honour as much as you honour Allah, He is the Most High”.
For more information about his life, see: Al-Buty R. Shahsyyat istawkafatni [The personalities that attracted my attention]. Damascus: al-Fiqr, 1999, p.17-45; al-Kushayri A. (376-465 A.H.). Ar-rissala al-kushayriya. Damascus: al-Assad, 2000, p. 59, 60.
[13]See: the Holy Qur’an, 24: 31.
It should be noted that the sura, that contains this ayah, belongs to the suras of the Medina period. Thus, this appeal was not addressed to those who had recently converted to Islam and believed into Allah, He is Unique and Eternal, but to those Moslems who had overcome serious obstacles and suffered oppression (during Mekka period, as well as at the beginning of Mekka period), having reached stability, strong faith and high morale. See, for example: Ibn Kayim al-Djawzia. Madaridj as-salikin. The 1st volume, p. 184.
[14]See: the Holy Qur’an, 49: 11.
[15] Hadith from al-Agarra al-Musani; the holy ahadith from Ahmad, Muslim, Abu Daud, as well as from al-Bagawi, an-Nassai and at-Tabarani. See, for example: As-Suyuty Dj. Al-djami’ as-sagyr. P. 157, hadith ¹ 2621, “sahih”; Al-Amir ‘Alaud-din al-Farissi (675-739 A.H.). Al-ihsan fi takrib sahih ibn habban. The 3rd volume, p. 211, hadith ¹ 931, “sahih”; an-Nawawi Y. Sahih muslim bi sharh an-nawawi. Volume 9 (17-18), p. 26, 27, hadith ¹ 2702.
See also: al-Bukhari, hadith ¹ 6307. Al-‘Askalani A. Fath al-bari bi sharh sahih al-bukhari. The 12th volume, p. 379, hadith ¹ 6307.
[16] Hadith from Abu Hurayra; the holy ahadith from al-Bukhari, Muslim, an-Nassai and Ahmad. See, for example: Al-‘Askalani A. Fath al-bari bi sharh sahih al-bukhari. The 11th volume, p. 269, hadith ¹ 5673.
[17] Hadith from Abu Hurayra; the holy ahadith from al-Bukhari, Muslim, at-Tirmizhi, Ibn Madj, Ahmad and others. See, for example: Al-‘Askalani A. Fath al-bari bi sharh sahih al-bukhari. The 9th volume, p. 468, hadith ¹ 4779; al-Amir ‘Alaud-din al-Farissi (675-739 A.H.). Al-ihsan fi takrib sahih ibn habban. The 2nd volume, p. 91, hadith ¹ 369, “sahih”.
[18] Together with the fact that man is the most perfect creation of the Lord.
[19] See: the Holy Qur’an, 66: 8.
[20]See: the Holy Qur’an, 23: 118.
