“Where’s my heart? Who’s found my heart?” cried the disciple of the Egyptian saint, Dhun-Noon (ra), as he walked through the streets of the town. Suddenly, he caught attention of a lady scolding and hitting her son in the doorway of her house. She then shoved the lad onto the street and locked the door from inside. The lad walked to his right and thereafter to his left, not knowing where to go. Eventually, he returned to his mother’s house. With tears rolling down his cheeks, he cried, “Mother, mother! Who’ll open the door for me if you have locked it? Who’ll shelter me if you have chased me out?” His mother peeped at him through an opening in the door. Seeing the tears and sand on his cheeks, she was unable to control her emotions. She opened the door, took him in her lap and said, “O the coolness of my eyes, O my beloved! You made me do this to you. You caused what has happened to you. Had you obeyed me, you would have never experienced any harshness from me.” Dhun-Noon (ra)’s disciple was sitting on the side of the street observing the entire episode (especially, the mother’s change in attitude). He suddenly jumped up exclaiming, “I’ve found my heart! I’ve found my heart!”
What Did He Mean?
Muslims have been taught in the Qur’aan and the ahaadith of Rasulullah sallallahu alaihi wasallam to maintain a balance between their hope in Allah’s forgiveness and their fear of His punishment. Hence, the ‘ulamaa commonly say,
الإيمان بَيْن الخوف و الرجاء
“Imaan is in-between fear and hope.”
The reason being that fear is a deterrent from sin. If he has no or very little fear, he will sin and then say, “It’s no big deal. Allah will forgive me. Isn’t He Ghafoor (All Forgiving)?” Sure, He is Ghafoor (All Forgiving), but isn’t He also Shadeed-ul-‘Iqaab (The Inflictor of Severe Punishment)? Does it befit a person who believes in Allah and all His attributes to remember one attribute and forget the other? However, fear uncoupled with hope in Allah’s forgiveness may result in despondency and a slackening of desire to worship Allah. This is also unbefitting of a Muslim. He should forget neither Allah’s punishment nor His forgiveness.
Anyway, going back to Dhun-Noon (ra)’s disciple, it seems he was overwhelmed with fear. His heart and mind must have been preoccupied with thoughts like ‘I am such a sinner; will Allah even forgive me? What is going to happen to me in the Hereafter?’ This fear dampened his spirit to make ‘ibaadah. Thus, he cried, “Where’s my heart? Who’s found my heart?” However, when he saw the lad’s mother forgive him and take back indoors, he realised that if the lad’s mother forgave him, ‘why would Allah not forgive me?’ Hence, he exclaimed, “I’ve found my heart! I’ve found my heart!”
More Merciful than a Mother
Observing the anxiety of a female prisoner who was separated from her suckling child, Rasulullah sallallahu alaihi wasallam asked his Sahaabah (ra), “Do you think this woman will ever throw her child in the fire?” They replied in the negative. Thus, he sallallahu alaihi wasallam said, “Certainly, Allah has more mercy for His bondsmen than this woman has for her child.” The incident of Dhun-Noon (ra)’s disciple reiterates the same message. Allah has more mercy for us than our own mothers. Allah is more forgiving than our mothers. If our mothers forgive us, why would Allah not forgive us?
Another Reminder
When the lad returned to his mother and she opened the door for him, the disciple realised another important lesson. ‘If the lad could return to his mother, why can I not return to Allah? If the lad cannot turn to anybody but his mother, I cannot turn to anybody but Allah.’ After all, nobody but Allah forgives sins.
وَمَنْ يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ
“And who can forgive sins but Allah?”
The same sentiment is portrayed in the du’aa of Rasulullah sallallahu alaihi wasallam in which he would say:
لا ملجأ ولا منجا منك إلا إليك
“O Allah! There is no refuge and shelter from you except in you.”
The Extent of Allah’s Forgiveness
A man came to Rasulullah sallallahu alaihi wasallam lamenting his sins. “O my sins, O my sins!” he cried. Rasulullah sallallahu alaihi wasallam dissuaded him from lamenting in this manner and advised him to read the following du’aa instead:
اللهم مغفرتك أوسع من ذنوبي ورحمتك أرجي عندي من عملي
“O Allah! Your forgiveness exceeds my sins and I have more hope in your mercy than my actions.”
In another hadith, Rasulullah sallallahu alaihi wasallam said that Allah says, “O son of Aadam, so long as you call me and hope in me, I will forgive you for whatever you have done and I will not bother. O son of Aadam, if your sins reach the clouds of the sky and then you seek my forgiveness, I will forgive you. O son of Aadam, if you come to me with sins that fill the earth, but you come to me without ascribing anything as a partner to me, I will come to you with forgiveness that fills the earth.”
A Du’aa
When you say ‘O Allah, forgive me’, you are making a du’aa and Allah had promised to accept our du’aas.
وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ
“And your Rabb said: Call me; I will accept your call.”
Similarly, Rasulullah sallallahu alaihi wasallam said that when we make du’aa, Allah feels shy not accept. He said, “Your Rabb is modest and noble. When His servant raises his hands to Him (in du’aa), He feels shy to return them empty.”
Considering our discussion thus far, there is no scope for a Muslim to despair in Allah’s forgiveness. Remember that the ‘door of tawbah’ will only close when the sun will rise from the west.
Besides Istighfaar
Nevertheless, tawbah is more than a verbal exercise. Besides istighfaar (pleading for forgiveness), it also entails remorse, desistance from sin and resolve to never sin again.
Remorse is so crucial that Rasulullah sallallahu alaihi wasallam said, “Remorse is tawbah”. Based on this hadith, some scholars maintained that a person who regrets his sins has actually made tawbah. Hence, there will be no harm if he does not say ‘O Allah, forgive me’ thereafter. The majority opinion, however, is that this hadith is comparable to “hajj is ‘Arafah”. The latter merely means that ‘Arafah is the most important aspect of hajj. It does not mean that there are no other activities in hajj besides ‘Arafah. Similarly, the meaning of the former is merely that remorse is the most important component of tawbah. It does not mean that tawbah is nothing but remorse. In short, the role of remorse in tawbah is so important; it is as if tawbah is nothing but remorse.
The reason for emphasizing remorse is that its absence implies pleasure, which will lead to repetition. He does not regret his sin because he is pleased with it. So long as he is pleased with his sin, he will repeat it. On the contrary, remorse will result in resolve to never sin again. Hence, the extent of remorse determines the chances of forgiveness.
Can you imagine the remorse of a person who is informed by an experienced physician that his child’s illness is incurable and that he could die within a very short time? Now consider:
The parent does not love his child more than himself.
Allah is more knowledgeable than the doctor.
Allah’s punishment is worse than death.
Sin is a greater cause of punishment than illness is of death.
If the parent grieves due to his child’s fatal illness, should the sinner not grieve due to his sins?
As mentioned, tawbah also entails desistance from sin and resolve to never sin again. The reason is obvious. A person who says ‘O Allah, forgive me’ but continues sinning is kind of mocking at Allah. The same is true about a person who is intent on repeating his sin. In this regard, Raabi’ah Basriyyah (ra) used to say:
استغفارنا هذا يحتاج إلى استغفار كثير
Our istighfaar requires much istighfaar.
Actually, we have to differentiate between those who make istighfaar with the intention of sinning again and those who do so with neither an intention of repetition nor an intention of abstention. The istighfaar of the former is surely a mockery. With regards to the latter, Imaam Ghazzaali (ra) explains that using one’s tongue in thoughtless istighfaar (the istighfaar of the latter) is better than using it for gheebah (backbiting) and vain talk. Hence, such istighfaar is also a good deed which does not go unrewarded. Remember no good deed is void of benefit. Accordingly, the above statement of Raabi’ah (ra) is only regarding the thoughtlessness in such istighfaar. It does not mean that utterance of such istighfaar is bereft of any benefit.
On a similar note, Ibn Rajab (ra) observed the following:
1. If a person says أستغفر الله (I seek Allah’s forgiveness), but in his heart, he has not intended to never repeat his sin again, his أستغفر الله is merely a du’aa which Allah may accept or reject.
2. However, if he says أستغفر الله و أتوب إليه (I seek Allah’s forgiveness and I repent to Him), he is a liar. The lack of resolve to avoid his sin belies his claim that he is repenting to Allah. (The linguistic meaning of tawbah is to return. Thus, the meaning of أتوب إلى الله is ‘I return to Allah’. How can he say that he is returning to Allah whereas he has not yet intended to abandon his sin?)
Question
What about the hadith, “A person who makes istighfaar is not guilty of persistence even if he repeats his sin seventy times daily”? Does this hadith not imply that repetition of sin is not an issue?
Answer
This hadith is not regarding a person who makes istighfaar with an intention to repeat his sin. Instead, it is regarding a person who makes sincere tawbah (his istighfaar is accompanied with remorse, desistance and resolve to never sin again), but due to human weakness, he ‘gets carried away’ and repeats his sin.
The Rights of Others
In addition to the above, if one’s sin pertains to the rights of others, his tawbah will necessarily entail restoration of their rights. This necessitates:
1. Returning misappropriated wealth to its rightful owners or their heirs if they are no longer alive. If he (i.e. the sinner) does not know who the rightful owners are, he should give the misappropriated amount in charity. If his financial situation does not allow him to do the above, he should engage in abundant good deeds; proportionate to the misappropriated amount because on the Day of Qiyaamah, the oppressor will compensate the oppressed with his good deeds.
2. Seeking the pardon of those whom he had backbitten or offended in some other manner. If any of them have passed away or he does not know their whereabouts, he should do abundant good deeds.
Note: Seeking the forgiveness of those whom he had backbitten is on condition that they are aware that he had backbitten them. If they are unaware that he had backbitten them, he will not have to inform them and seek their forgiveness. Istighfaar (asking Allah for forgiveness) will be sufficient.
All the Time
The question is, ‘When should I make tawbah?’ Our answer is, immediately, all the time and before death, at least. In view of the fact that nobody knows when he is going to die, tawbah should be made immediately after sinning. Obviously, this does not mean that we may sin with the intention of making tawbah thereafter. Doing so is nothing but a mockery of Allah and the concept of tawbah and may harm one’s imaan.
On the other hand, if we consider the example of Rasulullah sallallahu alaihi wasallam, we could say that tawbah has to be made all the time. Rasulullah sallallahu alaihi wasallam had said, “By Allah, I seek His forgiveness and repent to Him more than seventy times daily.” One of the possible reasons why Rasulullah sallallahu alaihi wasallam made so much of tawbah and istighfaar even though he was ma’soom (sinless) is to teach us, so that we sinful creatures would follow his example. If a sinless Nabi made so much of tawbah and istighfaar, imagine how much more we should do.
Nevertheless, Allah also said:
وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الآنَ . . .
“Tawbah is not accepted from those who continue doing wrong until such time that when death comes to one of them, he says: now I repent.”
Similarly, Rasulullah sallallahu alaihi wasallam said, “Certainly, Allah accepts the tawbah of a slave so long as he does not enter the death rattle.” It is mentioned in one narration that four companions of Rasulullah sallallahu alaihi wasallam were sitting together. One of them said, “I heard Rasulullah sallallahu alaihi wasallam say: Allah accepts the tawbah of a slave (even) one day before he dies.” A second one responded that he heard Rasulullah sallallahu alaihi wasallam say, “Allah accepts the tawbah of a slave (even) half-a-day before he dies.” “I heard him say”, added the third person, “Allah accepts the tawbah of a slave (even) one morning before he dies.” Finally, the fourth person said that he heard Rasulullah sallallahu alaihi wasallam say, “Certainly, Allah accepts the tawbah of a slave so long as he does not enter the death rattle.”
Based on the above, the word ‘soon’ in the following aayah is interpreted as before death.
إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِنْ قَرِيبٍ فَأُولَئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ
وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا
“Allah only accepts tawbah from those who do wrong out of ignorance but soon make tawbah. Those are the ones whose tawbah Allah accepts. Allah is All Knowing and All Wise.”
Anyway, nobody knows the time of death but Allah. It is therefore imperative that we do not delay in making tawbah.
A Comparison
Bishr Al-Haafi (ra) fell ill. A group of visitors asked him what he intended doing. He replied, “I intend making tawbah when I recover.” “Why do you not make tawbah now?” one of them asked. “Do you not know,” he responded, “that kings do not accept protection from a person whose feet are chained and whose neck is fettered?” Protection is only accepted from a horseman holding his sword in his hand.” This moved all the visitors to tears.
Bishr Al-Haafi (ra) meant that tawbah at the time of death is comparable to the protection that a prisoner in chains gives to his captors. The assurance he gives his captors is laughable. In chains and fetters, what harm can he cause them? Likewise, a man staring at death cannot sin anymore. Hence, his tawbah – a promise to never sin again – is too late. In different words, Bishr Al-Haafi (ra) meant we have to make tawbah before death and not delay it until death.
Four Types
People who make tawbah are of four types.
The First Type
A sinner who remains steadfast on his tawbah until death – Having made tawbah, he compensates for all his previous sins and never contemplates repeating them. If due to human weakness he occasionally slips, it is unplanned. Such a person’s tawbah is نصوح (sincere) and his nafs (soul) is مطمئنة (content).
The Second Type
Having made tawbah, this person remains steadfast on the fundamental acts of worship and abstains from the major sins. However, he still sins from time to time, albeit without planning to do so. Nonetheless, whenever this happens, he regrets, feels extremely guilty and reaffirms his resolve to avoid anything that may lead to repetition of the sin. Such a person’s nafs is called لوّامة (the rebuking soul) because it ‘rebukes’ him every time he sins. Although his status is lower than that of the first person, his status is yet quite high.
The Third Type
This person remains steadfast on his tawbah for some time but is eventually defeated by his desires. Unlike the previous person, his sins are calculated. However, he remains steadfast on the fundamental acts of worship and does not immerse himself in sin. Furthermore, he regrets when he sins and contemplates making tawbah. Another difference between him and the previous person is that the previous person makes tawbah after sinning whereas this person procrastinates in doing so. Thus, his nafs is called مسوّلة (the procrastinating soul). Considering his consistent worship of Allah and his displeasure with his sins, there is hope that Allah may forgive him. In view of his procrastination of tawbah, however, there is fear that he may die before making tawbah in which case he may or may not be forgiven by Allah.
وَآَخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صَالِحًا وَآَخَرَ سَيِّئًا عَسَى اللَّهُ أَنْ يَتُوبَ عَلَيْهِمْ
إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
“And others who acknowledge their sins – they mix good deeds with bad ones – Allah may accept their tawbah. Certainly, Allah is All Forgiving and Most Merciful.”
The Fourth Type
After adhering to his tawbah for a while, this person sooner or later reverts to his old ways. Stooped in sin, he expresses neither remorse nor intention to make tawbah. Such a person’s nafs is called الأمارة باسوء (the soul that calls to evil). In this condition, his hope in Allah’s forgiveness is deception.
To which type do you belong or are you one of those who have not yet turned to Allah in tawbah?
Conclusion
In conclusion, we remind the readers that tawbah – sincere tawbah – is vital for success in the Hereafter.
تُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ
“O believers, repent to Allah, all of you, so that you may be successful.”
This aayah was revealed a considerable while after the hijrah. Its initial addressees were the Sahaabah (ra), men and women who had already brought imaan, exercised sabr for the sake of Allah, migrated for his pleasure and fought in His path. Despite all these achievements, Allah Ta’aala commands them to make tawbah, adding that if they make tawbah, they will be successful. The word لَعَلّ indicates that only those who make tawbah can hope in success in the Hereafter. On the contrary, Allah Ta’aala also said:
وَمَن لَّمْ يَتُبْ فَأُوْلَئِكَ هُمُ الظَّالِمُونَ
“And those who do not make tawbah, they are the oppressors.”
اللهم ارزقنا توبة قبل الموت و راحة عند الموت و عافية بعد الموت
O Allah, bless us with tawbah before death, comfort at the time of death and safety after death – aameen.
و آخر دعوانا أن الحمد لله رب العالمين
Abu Hudhaifah Muhammed Karolia
3 Muharram 1435 / 6 November 2013
Al-Jaami’ah Al-Mahmoodiah
Persida, Springs