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Divine Forgiveness

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This article is about Divine forgiveness as one of the Divine attributes. For forgiveness as a moral virtue, see Forgiveness.

Divine Forgiveness or al-ʿAfuww (Arabic: عَفُوّ) is regarded as one of Gods attributes in reference to God's forgiveness of disobedient servants.[1] It is said that if Divine forgiveness were an essential attribute, it would not be possible for God to punish anyone.[2] According to Allama Tabatabayi, no one is needless of Divine forgiveness, even a righteous person.[3] He interprets that forgiveness is attributed to God because He removes the barriers which prevent grace (faydz) from reaching His creation.[4]Other names or attributes which carry a similar meaning include Ghafir (The Forgiver), Karim al-Safh (The Noble in Overlooking),[5] and Hasan al-Tajawuz (The Good in Pardoning)[6].

The description of God as al-'Afuww is repeated 18 times in verses such as 2:52, 4:43, 4:99, 4:149, 22:60, and 58:2.[7] Interpreters of Qur'an 24:22 have stated that if someone is granted forgiveness, the grounds for benefiting from God's pardon will be prepared for them.[8] Divine forgiveness is mentioned in hadiths referring to the Divine Names and Attributes of God.[9] Repentance from sins,[10] Among the factors which bring about Divine forgiveness as mentioned in Qur'an and hadiths are: Istighfar and seeking forgiveness from God,[11] performing righteous deeds,[12] and the intercession of the Prophet (s) and the Ahl al-Bayt (a).[13]

In religious and ethical texts, barriers that block one from receiving Divine forgiveness are also mentioned such as: polytheism (Shirk),[14] hypocrisy (nifaq),[15] persistence in sin and lack of repentance,[16] not fulfilling the rights of others (Haqq al-Nas), oppression of others,[17] pride and arrogance (takabbur)[18] are among these obstacles. Scholars of ethics believe that one should not become indifferent to sin by relying on God being forgiving. Rather, one should be hopeful in God's mercy and pardon while at the same time be aware that there is no immunity from His wrath and punishment.[19] This state is referred to as having both fear and hope.[20]

In their supplications and prayers, the Prophet (s) and the Imams (a) have described God as forgiving. According to Mulla Ahmad Naraqi, this amount of grace and nobility is sufficient for forgiveness and it is considered among the best attributes of God. When He is praised He is remembered with this good attribute.[21] Imam Zayn al-'Abidin (a) says in his supplication: "Since You have introduced Yourself as 'forgiving' (al-'Afuww), then forgive me."[22] The Prophet (s) in Supplication of al-Mujir,[23] Imam Ali (a) in the Sha'baniyya Supplication[24] and Supplication of Kumayl,[25] and Imam al-Husayn (a) in the Supplication of 'Arafa[26] have requested forgiveness from God by emphasizing His Divine forgiveness.

Notes

  1. ↑ Ṣadūq, al-Tawḥīd, 1398 AH, p. 208; Ṭūsī, al-Tibyān, vol. 3, p. 209.
  2. ↑ Mūsawī Zanjānī, ʿAqāʾid al-Imāmiyya al-Ithnā ʿashariyya, 1413 AH, vol. 2, p. 126.
  3. ↑ Ṭabāṭabāyī, al-Mīzān fī tafsīr al-Qurʾān, 1390 AH, vol. 5, p. 52.
  4. ↑ Ṭabāṭabāyī, al-Rasāʾil al-tawḥīdiyya, 1419 AH, pp. 39-41.
  5. ↑ Qarāʾatī, Tafsīr-i nūr, 1388 Sh, vol. 10, p. 86.
  6. ↑ Ṭurayḥī, Majmaʿ al-baḥrayn, 1375 Sh, vol. 2, p. 60.
  7. ↑ Ray-Shahrī, Dānishnāma-yi ʿaqāʾid-i Islāmī, 1386 Sh, vol. 6, p. 394.
  8. ↑ For example, see: Ṭabrisī, Majmaʿ al-bayān, 1408 AH, vol. 7, p. 211; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 14, p. 416; Qarāʾatī, Tafsīr-i nūr, 1388 Sh, vol. 6, pp. 162-163.
  9. ↑ For example, see: Ṣadūq, al-Tawḥīd, 1398 AH, p. 195.
  10. ↑ Narāqī, Jāmiʿ al-saʿādāt, vol. 3, p. 65.
  11. ↑ Māmaqānī, Mirʾāt al-kamāl, 1385 Sh, vol. 2, p. 530.
  12. ↑ Abū Ṭālib al-Makkī, Qūt al-qulūb, 1417 AH, vol. 1, p. 319.
  13. ↑ Fayḍ al-Kāshānī, al-Maḥajja al-bayḍāʾ, 1417 AH, vol. 8, pp. 348-351.
  14. ↑ Ṭabāṭabāyī, al-Mīzān, 1390 AH, vol. 4, pp. 370-371.
  15. ↑ Ṭabrisī, Majmaʿ al-bayān, 1408 AH, vol. 3, p. 200.
  16. ↑ Warrām b. Abī Firās, Majmūʿat Warrām, 1410 AH, vol. 1, p. 216.
  17. ↑ Fayḍ al-Kāshānī, al-Maḥajja al-bayḍāʾ, 1417 AH, vol. 5, p. 273.
  18. ↑ Narāqī, Jāmiʿ al-saʿādāt, vol. 1, pp. 381-384.
  19. ↑ Karājakī, Kanz al-fawāʾid, 1410 AH, vol. 1, p. 114; Narāqī, Jāmiʿ al-saʿādāt, vol. 1, p. 283; Makārim Shīrāzī, Nafaḥāt al-wilāya, 1426 AH, vol. 6, p. 158.
  20. ↑ For example, see: Narāqī, Miʿrāj al-saʿāda, 1378 Sh, p. 884.
  21. ↑ Narāqī, Miʿrāj al-saʿāda, 1378 Sh, p. 249.
  22. ↑ al-Ṣaḥīfa al-Sajjādiyya, supplication 16, para 18.
  23. ↑ Kafʿamī, al-Balad al-amīn, 1418 AH, p. 363.
  24. ↑ Ibn Ṭāwūs, Iqbāl al-aʿmāl, 1409 AH, vol. 2, p. 676.
  25. ↑ Ṭūsī, Miṣbāḥ al-mutahajjid, 1411 AH, vol. 2, p. 847.
  26. ↑ Ibn Ṭāwūs, Iqbāl al-aʿmāl, 1409 AH, vol. 1, p. 346.

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