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Thursday 28th of March 2024
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Allah's great mercy and forgiveness is not underestandable by any wise & inellectual man

The Kind Embrace

None of the prophets (s.a), the Imams (a.s), and favorite servants expected Allah to treat them with chastisement; the Almighty Who has called Himself in the Holy Qur’¡n as the Most Merciful of the merciful, the Forgiver, the Generous, the Lover, the Holy, the Fine, and the Relenting.

The chastisement of the Hereafter is not related to the believers at all. It is the bitter fruit of denying the truth and enmity with Allah. The Hereafter chastisement is the reward of the proud and the sinner. It is the product of wrongdoing and corruption. It is in fact the result of the human deeds and nothing else.

Why should the one who is not a denier and an enemy, some rays of Allah’s Unity, belief, love, and affection shines in his heart, and possesses righteous morality and virtuous deeds to some extent, be chastised?

Such a person faces a Holy and Kind Lord; the One Who invites any sinner to repentance in order to forgive him, calls any broken servant to compensate his loss and any patient to cure him.

Someone told a devotee servant of Allah: “I am polluted with wrongdoing. Do you think I would be accepted?” He replied: “Woe be on you! Allah calls His enemies and deniers of the truth; how is it possible that He rejects someone who seeks refuge to Him?!”

The late Ibn Fahad al-°ill¢ in his book “`Uddat al-D¡`¢” has narrated: “When the Almighty sent Moses to Pharaoh to warn him of wrongdoing, He told Moses: ‘Say to Pharaoh that I hurry more in forgiving the sins and patience with the sinners than taking wrath and chastisement.’”

Abraham’s Impatience of Sins

In the exegesis of the holy verse:

وَكَذَلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ وَالأَرْضِ وَلِيَكُونَ مِنْ الْمُوقِنِينَ.

So also did We show Abraham the power and the laws of the heavens and the earth, that he might (with understanding) have certitude. (6:75)

It is written that when Allah set Abraham’s perspective as the whole heavens and the earth and uncovered any spiritual veils for him, he witnessed everything in the earth as well as an adulterer man and woman. He cursed them immediately so they died. Then he saw two other ones in the same state, so he cursed them again and they died too. The third time he saw another adulterer couple and he wanted to curse them, it was revealed to him: “Take your curse off from My servants; surely I am the Forgiver, the Merciful, the Patient, and the Omnipotent; the sin of My servants does not harm Me, as their worship does not benefit Me.

I treat My servants in one of three ways; either they repent and I accept their repentance, forgive their sins, and hide their faults; or I remove chastisement from them because I know that their progeny will be believer, so I treat moderately with the fathers until their children are born, and then if the fathers have not repented, I will chastise them; or if they belong to neither group, I will prepare a chastisement for them which is greater than what you want for them.

O Abraham! Leave Me with My servants because I am the Patient, the Wise, and the Omnipotent. I arrange their lives based on My Wisdom, according to their destiny and My Will.[1]

A Strange Truth

In the excellent book `Ilm al-Yaq¢n of the great philosopher and scholar al-Fayz al-K¡sh¡n¢, we read:

A servant’s evil acts are more than his good deeds in the Hereafter, so he is brought to the Hell. At this time the revelation angel, Gabriel, is addressed: “Ask My servant if he has accompanied the scholars in the world so that I would accept their intercession for him.” The sinner responds negatively. Then there is an address again: “Ask if he has sit with the scholars for eating food.” The sinner’s answer is again no. “Have you sat where a scholar had sat?” he is asked. “No,” he says again. “Are you named after a scholar?” “No.” “Have you had a friend who had loved the scholars?” The sinner responds positively. So Allah calls: “O Gabriel! I forgave him out of My Comprehensive Mercy; treat him kindly and bring him to Paradise!”

Allah’s Mercy on the Youth in David’s Age

Shaykh Sadiq narrates: Prophet David (a.s) had a gathering which was attended, among others, by a young, slim, and silent man. One day, the angel of death came to David’s gathering while he stared at that young man. David (a.s) asked the death angel: “Are you looking at him?” The angel said: “Yes, I should seize his spirit in seven days.” David felt pity and mercy for the man and told him: “Do you have a wife?” The young man replied: “No, I have not married yet.” David told him to go to a famous person’s house, propose his daughter, and marry her the same night. Then he gave him a great amount of money and told him to bring whatever necessary things and to come back to him after seven days.

The young man went and seven days after his marriage returned to David (a.s). David asked him: “How is your state?” The young man answered: “I am better even than you.” David waited his death for a while but he did not die. So he told the man to go and come back seven days later.

The young man got out and returned in seven days once more, but he did not die. Therefore David told him to return in seven days again. After seven days, when the man came to David, the death angel came to David (a.s) too. David asked the angel: “Didn’t you tell that you had to seize his soul?” The death angel replied: “You are right, but because of your mercy, Allah had Mercy on the man and granted him another thirty years to be alive.”[2]

The Merciful Allah descends His Mercy to His servant and treats him kindly by the smallest excuses.

Features of the Freed Captive

It is narrated in a very important tradition of Imam Sadiq (a.s) that a group of war captives were brought to the Prophet of Islam (s.a). The Messenger (s.a) ordered to kill all of them except one. That person was surprised and said: “Why did you issue my freedom?” The Prophet (s.a) said: “I was informed by the revelation angel that you have five features that Allah loves; great zeal in fighting, generosity, good-temperedness, truth in speaking, and courage.” After this strange happening that freed captive embraced Islam and in one of Muslims’ fights along with the Prophet (s.a), he was martyred.[3]

The Believing Servant

Imam Sadiq (a.s) ordered to whip a servant because of his sin. The servant said: “O son of the Messenger of Allah! Do you want to beat someone who has no intercessor but you? How about your mercy and kindness?” so Imam ordered to leave him. Then the servant said: “It was not you who freed me, the One Who taught me how to speak this way rescued me.” Imam (a.s) said: “By Allah that this servant is a true believer and sees no one besides Allah!”

In fact, the true believers are not treated but mercifully. Any servant of Allah who testifies to His Unity and acts moderately will get subject to His extended Mercy.

The Fate of Witness of Josef’s Innocence

In some exegesis books of the Holy Qur’¡n it is narrated that when Josef (a.s) took the crown in Egypt, he thought he needs a deputy in arranging the government affairs, in order that he reform people’s lives and training and behave kindly to them. The revelation angel came to him from Allah and told him: “Allah says that you need a deputy.” Josef (a.s) answered: “I was thinking about the same issue, but who deserves this position?” Gabriel said: “Tomorrow morning when you moved from your government headquarter, appoint the first person who is worthy of this position.” Next morning, the first one Josef saw was a weak, thin wood carrier, so Josef thought he cannot bear the heavy responsibility. He wanted to pass by the wood carrier when Gabriel descended and said: “Do not leave this person! He was the one who testified to your innocence and purity before Egypt’s king so he is worthy of being your deputy.”

While the Almighty grants the deputy position to a testifier of Josef’s innocence, what would he grant someone who has testified to His Unity throughout a lifetime?!

True! The extent of Allah’s Mercy and Kindness is not understandable by any wise and intellectual man.


إِلهى وَسَيِّدى فَأَسْأَلُكَ بِالْقُدْرَةِ الَّتى قَدَّرْتَها، وَبِالْقَضِيَّةِ الَّتي حَتَمْتَها وَحَكَمْتَها وَغَلَبْتَ مَنْ عَلَيْهِ أَجْرَيْتَها أَنْ تَهَبَ لى فى هذِهِ اللَّيْلَةِ وَفي هذِهِ السّاعَةِ كُلَّ جُرْم أَجْرَمْتُهُ، وَكُلَّ ذَنْب أَذْنَبْتُهُ، وَكُلَّ قَبِيح أَسْرَرْتُهُ، وَكُلَّ جَهْل عَمِلْتُهُ، كَتَمْتُهُ أَوْ أَعْلَنْتُهُ أَخْفَيْتُهُ أَوْ أَظْهَرْتُهُ

My Allah and My master! So I ask You by the power You have apportioned. And the decision which You have determined and imposed, and through which You have overcome him toward whom it has been put into effect- that You forgive me in this night and at this hour every offence I have committed, every sin I have performed, every wicked thing I have concealed, every folly I have enacted- whether I have hidden it or announced it, whether I have concealed it or manifested it.

At the beginning of the book, especially in the part on “O Allah! Forgive my sins…” different sins as well as their consequences were explained. In this part too, Imam `Al¢ (a.s) mentions the hidden and apparent sins and asks Allah to forgive them all.

Thursday night is the night of beseeching to Allah, repentance, supplication, and weeping. We go to Allah’s present so that he would forgive our sins and have mercy, pardon, regard, and beneficence on us in this night.


وَكُلَّ سَيِّئَة أَمَرْتَ بِإِثْباتِهَا الْكِرامَ الْكاتِبينَ الَّذينَ وَكَّلْتَهُمْ بِحِفْظِ ما يَكُونُ مِنّي وَجَعَلْتَهُمْ شُهُوداً عَلَيَّ مَعَ جَوارِحي، وَكُنْتَ أَنْتَ الرَّقيبَ عَلَيَّ مِنْ وَرائِهِمْ، وَالشّاهِدَ لِما خَفِيَ عَنْهُمْ، وَبِرَحْمَتِكَ أَخْفَيْتَهُ، وَبِفَضْلِكَ سَتَرْتَهُ، وَأَنْ تُوَفِّرَ حَظّي مِنْ كُلِّ خَيْر تُنَزِّلُهُ أَوْ إِحْسان فَضَّلْتَهُ أَوْ بِرٍّ تَنْشُرُهُ أَوْ رِزْق تَبْسُطُهُ أَوْ ذَنْب تَغْفِرُهُ أَوْ خَطَأ تَسْتُرُهُ

And every evil act which You have commanded the Noble Writers to record, those whom You have appointed to watch over every action of mine and whom You have made, along with my limbs, witness against me. And You are Yourself the Watcher over me from behind them, and the Witness of what is hidden from them, but through Your mercy You concealed it and through Your Bounty You veiled it. (And I ask You) that you bestow upon me an abundant share of every good You send down, kindness You confer; goodness You unfold; provision You spread out; sin You forgive or error You cover.



[1] Tafsir Burhan: under verse 75 of An’am, tradition 9.

[2] Bi¦¡r al-Anw¡r: 4/ 111, Bab 3, tradition 31.

[3] Was¡’ilaAl-Sh¢`ah: 20/ 155, tradition 25291; Bi¦¡r al-Anw¡r: 68/ 374, Bab 92, tradition 25.


source : `Allamah Husayn Ansariyan
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