If the sin involves a religious duty that has been neglected such as performing the salah or paying off the zakah , this should be corrected at once.
This is mandatory as if one intends to return to the sins he used to commit after showing repentance whenever it is possible, he will not be considered as faithful or true in his repentance.
However, if one truly decides to repent but was later on overcome by his own weaknesses — as was explained earlier — his repentance will not be nullified. However, he should renew his repentance; thus, showing new repentance for the recent evil doing. The case of Pharaoh is very clear in this regard as when death approached him while in the middle of the sea he said,.
On that very day, all human beings will declare their faith in Allah, the Creator. However, their sudden belief will not benefit them as they have never believed in Him before. Allah says in the Ever-Glorious Quran what may mean,. What do I have to do so that Allah will accept my repentance? Contents Related. The Shaytan may make sin attractive to him, so he wrongs himself commits sin and falls into that which Allah has forbidden.
But Allah is Kind to His slaves, and His mercy encompasses all things. Whoever repents after doing wrong, Allah will accept his repentance , for Allah is Forgiving and Merciful. Allah is Forgiving and Generous. He commands all His slaves to repent sincerely so that they may gain the mercy of Allah and His Paradise.
Allah says interpretation of the meaning :. Turn to Allah with sincere repentance! The gate of repentance is open to His slaves, until the sun rises from the west. This will continue until the sun rises from the west. Sincere repentance is not merely the matter of words spoken on the tongue. Rather, the acceptance of repentance is subject to the conditions that:.
Allaah accepts repentance and is Merciful. He calls sinners to repent, so that He might forgive them:. 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 it.
Do you see why Shaitan wants you to feel hopeless and prevent you from seeking forgiveness and tawbah? Because his ultimate goal is to divert you from the path of Allah and tawbah not only puts you back on track, but it also earns you the love of Allah Almighty The Most Merciful, Most Loving, Most Affectionate.
Regret is essential in showing sincerity. If you truly regret a wrongdoing, then you understand why Allah told us that it is harmful and that you desire to truly purify yourself from it and seek the halal and pure means that He prescribed instead. Stop immediately. Do not persist or insist on committing the sin or indulging in it further.
Just stop. Make a conscious, serious decision and effort to stop and quit this wrongdoing right away. This is a heartfelt decision that you make to truly quit and not go back. Every time you fall, keep making sincere intentions not to go back. Yes, Allah can and will accept your sincere repentance each and every single time you make it even if it be one zillion times. Just do it, and mean it and be sincere, strong and perseverant. One way of doing that is following what our Messenger taught us.
The Messenger of Allah says:. Indeed, good deeds do away with misdeeds. That is a reminder for those who remember. So bring it! Why would one who is guaranteed Paradise seek forgiveness? First and foremost, to express gratitude and humility. An immediate benefit of adopting this prophetic daily practice is that it necessitates frequent istighfar on the part of the believer, and with it, the remembrance of Allah dhikr.
This is other side of the equation—that the practical aspect of tawba enhances its spiritual aspect. Thus, one who is mindful of Allah, sincerely acknowledging fallibility, and actively seeking forgiveness attains not only forgiveness but also the spiritual fortitude to do good and to achieve the higher ranks of those with whom Allah is pleased. Additionally, one attains forgiveness simply through the sincere performance of these acts of worship as indicated by the Prophetic traditions which explicitly declare them to serve as expiation for sins.
For example, deliberately breaking an obligatory fast and accidental killing i. Compensation is of three types and typically calls for either freeing a slave, feeding the needy, or fasting for a specified number of days as legislated specifically for each sin. Also noteworthy is that any instance in which the legal code hadd is exercised necessitates the individual be absolved of the sin thereafter.
Scholars have differed as to whether it is obligatory to make amends in the case of backbiting; some have considered it obligatory to do so for tawba to be valid. Ibn Taymiyyah d. In such a situation, tawba would include rectifying the matter with speaking words to the opposite effect to the same people in whose company the backbiting took place originally.
Al-Ghazali held the opinion that it is injustice among people that will be the most common reason for being condemned to the Hellfire. Reparation when it comes to sins involving disobedience and deficiency in regard to obligatory acts involves making up for what has been missed of those acts e. Obstacles to repentance. One may question why so many choose not to seek forgiveness from Allah given the ease and obvious benefits of doing so.
In essence, there are multiple obstacles, some quite subtle, that come between sinners and repentance. Ibn Taymiyyah has outlined a number of obstacles explored below that play a significant role in preventing the sinner from the act of repentance. When sinners view their sins as trivial, they do not experience true remorse and lack even the slightest motivation to engage in tawba. In essence such a sinner lacks faith imaan and God-consciousness taqwa to the extent that not making tawba becomes the basis for his eventually forgetting to.
Al-Ghazali notes that pride and pleasure in minor sins drive people to engage in major sins; thus, major sins are almost always preceded by minor sins. Ibn Al-Qayyim discussed the crucial role of time in the life of the believer and the sense of urgency one must feel in making tawba. He divided time into three periods— past, present, and future.
Corresponding to each are specific spiritual and practical aspects of tawba : one is to amend what has already passed by seeking forgiveness and abandoning the sin; to safeguard the present with active and conscious servitude to Allah; and to apply restraint and resolution to avoid returning to and persisting in that sin in the future.
For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful. If you waste it, you will have wasted your happiness and your [means of] safety.
And if you safeguard it, along with correcting the [other] two times—that which is before it and that which comes after it—with what has been mentioned, you will be saved and you will succeed with ease, pleasure, and bliss.
Sometimes a sinner counts on the mercy of Allah to be forgiven regardless of the magnitude of his sins without having repented. While they may appear to be small acts of disobedience, both carried enormous consequences, exemplifying the potential for destruction each and every sin carries. One who is not engaged in the frequent remembrance of Allah will lack the spiritual awareness, conditioning, and fortitude required to abstain from following their desires.
This is especially problematic today given the countless distractions that accompany an abundance of leisure time, prosperity, and secularism. Without taqwa , such an individual will likely follow his own desires and fall into sin.
It is for this reason that Allah repeatedly calls our attention to His powerful and at times catastrophic signs, be it natural disasters, calamities, or war; He is, in essence, calling people to wake up from heedlessness and return to Him with tawba.
One of the most destructive obstacles to tawba is despair. The sinner who believes his sins are excessive and that Allah will no longer forgive them gives up all hope and does not repent at all. This may stem from a feeling of excessive guilt and hopelessness. Where one would ideally experience remorse, a natural and proactive type of guilt which motivates one to repent and seek closeness to Allah, guilt in this case reaches a dangerous level, becoming a barrier to tawba , further distancing one from Allah.
Rather, it has always been a common strategy of Satan used to distance the servant from his Master—in the same way Satan himself once despaired instead of seeking forgiveness from Allah.
Islam teaches us the importance of a healthy balance and outlook toward oneself and others, and to stay clear of either extreme—that of complacency or arrogance on the one hand and outright despair on the other. The Prophet Noah Nuh preached to his people, a corrupt nation he by and large could not convince, for nine hundred and fifty years, urging them to seek forgiveness. Nothing could be further from the truth.
Rather the default in Islam is optimism, hope, and a good standing with Allah such that if and when the believer falters, tawba instantly becomes a means back to it. This is the case of the one who thinks his good deeds far outweigh his sins and mistakenly believes that he is guaranteed forgiveness—so he does not repent.
The believer should never take forgiveness for granted, given the very real possibility of falling short even in regard to the best of his deeds. For example, the great companions, Uthman ibn Affan and Abdul Rahman ibn Awf were among those promised Paradise and were well-known for their wealth and immense generosity in serving the needs of the ummah.
However, this becomes a dangerous line of thinking when assumed about oneself. What begins with injustice toward oneself opens the door to injustice against others, and can eventually manifest in corrupt leadership, and in turn a morally bankrupt society subjected to injustice and oppression.
And the Deceiver [Satan] deceived you concerning Allah. The fruits of tawba.
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