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In the Name of God بسم الله

zahra.5

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  1. “In the name of Allah, the all-merciful, the most merciful.” What are the signs that Allah loves us? how merciful is Allah to us? “in the name of Allah, the all-merciful, the most merciful.” this verse is the beginning of every chapter in the holy Qur'an except chapter tawbah, and is repeated twice in chapter naml. it means: “in the name of Allah, the all-merciful, the most merciful,” is revealed 114 times in the holy Qur'an which indicates comprehensive and infinite mercy of Allah. Chapter Hamd by itself is a great evidence of the significance of the mercy of Allah. because the all-merciful, the most merciful, is repeated twice in this chapter which is the first chapter of Qur'an and obligatory to recite twice in each one of our daily pray. Allah grants our wishes, multiplies our good deeds, removes our bad actions and even changes our bad behaviours to Good! Allah sents his Prophets and Imams for our guidance and bestowed us all goodness, favors and material and spiritual blessings to use them, thanks Allah for his graces, be prosperous in this world and achieves happiness, salvation and felicity in hearafter. Vastness of God’s Mercy and Pardon: “surely my Lord is Nigh, Answering.” holy Qur'an: 11-61. “And ask forgiveness of your Lord, then turn to Him; surely my Lord is Merciful, Loving-kind.” holy Qur'an: 11/90. the all merciful God says in the holy Qur'an: “And when those who believe in Our communications come to you, say: Peace be on you, your Lord has ordained mercy on Himself, (so) that if any one of you does evil in ignorance, then turns after that and acts aright, then He is Forgiving, Merciful.” surah alanaam: verse 54. "As for those who believe in Allah and hold fast by Him, He will cause them to enter into His Mercy." (4:175) "Say, ‘My Lord, forgive and have mercy, and You are the Best of those who are merciful.’" (23:118) "And Job, when he called out to his Lord, ‘Indeed distress has befallen me, and You are the Most merciful of the merciful.’" (21:83) "Say: O my servants! who have acted extravagantly against their own souls, do not despair of the mercy of Allah; surely Allah forgives the faults altogether; surely He is the Forgiving the Merciful." Qur'an: 39-53. “(Muhammad), tell my servants who have committed injustice to themselves, ‘Do not despair of the mercy of Allah. Allah certainly forgives all sins. He is All-forgiving and All-merciful.’ (39:53)” “Your Lord's mercy is completely overwhelming.” (6:147) “Your Lord, certainly, has forgiveness for the injustice of the people.” (13:6) Amir al-Mu’minin (عليه السلام), in one part of dua kumayl tells Allah: “it is very far from You to spoil the one who have accepted Your divinity and training, via Your spiritual blessings. It is very far from You to torture the one who You have have brought to Your nearness and mercy, or to drive away the one who You have given refuge, or chastise the one who You have spared.” o my lord, You are so Merciful and so Generous that You have addressed the sinful human: “You called me and I answered you, you asked Me and I granted you, you opposed Me but I respited, you left Me but I watched you, you disobeyed My orders but I concealed your sins; if you return to me I would accept you, and if you went away from Me, I wait for your return to Me. I am the most Generous of the generous, the most Forgiver of the forgivers, and the most Merciful of the merciful.” Allah’s benevolence toward His creatures is extended and comprehensive, especially for mankind. Allah’s presence is not an abode of hopelessness or stinginess. His generosity and forgiveness is relentless, as is His longing for His servants to pray to Him. Allah addressed Prophet David (as): “Say to My servants: Why don’t you befriend Me, since I deserve friendship? I am a God of no miserliness, there’s no ignorance in My Omniscience, no incapacity in My Forbearance, and no alternation in My Attributes or My Speech. My Mercy and Forgiveness is unvarying and constant. I am the friend of him who befriends Me, and I accompany him who invokes on Me in his solitude. O David! He who seeks Me finds Me; and he who finds Me deserves not to lose Me. O David! Blessing is from Me but My servants thank others; I ward off calamity but they seek it from others. Their safe haven is My Presence, but they seek refuge from others, though finally they return to Me.” The Almighty revealed to Prophet Moses (as): "O son of Imran! Bring to My Presence submission of your heart, humbleness of your body, and tears of your eyes in the darkness of night and then call Me, you would then find Me near and compliant." Bihar al-Anwar: 67/ 14, Bab 43, tradition 2. Allah told Jesus through revelation: "O Jesus! Join the believers and order them to pray with you before My Presence!" Wasa’il al-Shi’a: 7/104, bab 38, tradition 8856. The supplicant should be aware that it is Almighty God who has invited him to pray and has guaranteed the acceptance of the supplication. Accepting the prayer and granting the supplicant’s exigency is easy for Allah, since each and every world’s creature is under His Absolute Power, and He provides the grounds for the fulfillment of His servant’s exigency with a single order. It is, therefore, not right to become hopeless in the Presence of God, whose Insight, Mercy and Forgiveness is infinite, especially when praying. Despair, as specified in the Holy Qur’an, is the attribute of the disbelievers: "Go, O my sons! And ascertain concerning Joseph and his brother, and despair not of the Spirit of Allah. Lo! None despaireth of the Spirit of Allah save disbelieving folk." (12:87) The Holy Qur’an strongly recommends against being hopeless of God’s Mercy: "Despair not of the Mercy of Allah!" (39:53) the all merciful God says in the holy Qur'an: "Surely Allah is Pardoning, Forgiving." (4:43) The Qur’anic verses like the ones below indicate that the Almighty would pardon the wrongdoing of every sinner. "Allah is All-forgiving, All-compassionate." (2:173) "But whoever repents after his wickedness and reforms himself, then surely Allah will turn him mercifully; surely Allah is Forgiving, Merciful." (5:39) "Be careful of your duty to Allah; surely Allah is Forgiving Merciful." (8:69) "Why should Allah chastise you if you are grateful and believe? And Allah is the Multiplier of rewards, Knowing." Qur'an: 4-147. The All-Knowing Lord says in Qur’an: "And when My servant question thee concerning Me, then surely I am close (to them). I answer the prayer of the suppliant when he calleth unto Me." (2:186) No one is as close to the man as his creator, Allah. He is the One who has created man, fashioning him in the womb, and then transferring him to this world. He bestows His material and spiritual blessings unto man, sent the Prophets to guide him, and granted him the Divine Qur’an and the Immaculate Imams (عليه السلام). Allah has created water for the thirst of man and food for his hunger. He cures man’s diseases and improves his health. He discards man’s loneliness with a spouse, children, and friends, and his starkness with various kinds of clothes. Allah makes man cherished by the others, and maintains his dignity before them. Allah solves his problems, however difficult they may seem. Who is so closely and intently aware of man’s deepest needs and can provide him with all these blessings, except Allah? He is indeed closer to man than anyone else. Hence He says in Qur’an: "We verily created a man and We know what his soul whispereth to him, and We are nearer to him than his jugular vein." (50:16) Allah does not wish His servant to turn to sources other than Him, in case of difficulties and calamities in order ask his needs from them, or request the solution of his problem. In a Divine tradition, narrated in various lofty books, important issues and valuable facts are stated in this regard: “Is My servant hopeful of those other than Me, when facing difficulties to resolve them for him, while eliminating all the problems is in My Hands? Is My servant hopeful of others but Me, to fulfill his needs and wants and save him from poverty, while the Generous and the Beneficent is Me and accomplishing all the exigencies is in My Power and Mercy? Why is it that I see My servant ignorant of Me, while I have always granted him everything he wanted, out of Mercy? Why has he turned from Me and referred to others now when he is so much in need? I am the Deity except Whom there is no other deity. I grant without demand, Would I not grant if I am demanded?! Is the vast ocean of Mercy and Generosity not from Me? Are the world and the Hereafter not in My Hands?! If all the beings in the heavens and the Earth ask Me to grant them demand as big as all the heavens and the Earth, My Kingdom would not be reduced even to the extent of a fly. Woe to the one who turns attention from Me, demanding his needs from those except Me!” Anis al-Layl: 196. Imam ‘Ali (عليه السلام) says: "Allah is not to open up the doors of gratitude to His servant but close the doors of increased blessings. He is not to allow him to supplicate, but limit fulfillment of his supplication. And He does not intend to open the doors of repentance, but close the doors of His forgiveness." Nahj Al-Balagha: Hikmat 435. It is narrated from Imam al-Baqir (as): “By Allah, He does not expect but two attributes from His servants; that they confess to His blessings so that He would increase them, and that they confess to their sins so that He would forgive them.” Al-Kafi: 2/ 426, Bab Al-’I’tiraf bil Zunub, tradition 2; Mizan al-Hikmah: 2/ 642, Al-Tawba, tradition 2153. Imam al-Baqir (عليه السلام) said: “Obtain Allah’s Mercy and Forgiveness by returning to Him, and for realizing your return get help from sincere praying in the middle of night.” Bihar al-Anwar: 75/ 162, Bab 22, tradition 1. Imam ‘Ali (عليه السلام) said: "Allah’s orders are obligatory and out of expedience and wisdom. His takes pleasure in Mercy and Forgiveness. He rules with knowledge and awareness and forgives patiently." Nahj Al-Balagha: sermon 160. Imam ‘Ali (عليه السلام) stated: "Allah’s Forgiveness would rush to anyone who avoids what Allah has forbidden." Bihar al-Anwar: 75/ 90, Bab 16, tradition 95. Amirul-Mu'minin (a) said to the man who was prevailed by despair of God’s mercy out of his many sins: “You, to despair of the mercy of Allah is the greatest sin that you have ever committed.” Quoted from Jami us-Sa’adat; part 1 page 246. A Berduin told the Messenger of Allah: “O Prophet of Allah! Who would account for people’s deeds?” The Prophet (S) answered: “The Almighty would.” The Arab man said: “By the Lord of Kaaba then we would be saved.” The Prophet asked: “Why do you think so?” He replied: “The Generous would forgive if He gets Power.” Wurram Collection: 1/ 9. It is narrated from the Messenger of Allah (S) who said: "One who repents Allah would accept his repentance and order his organs to cover sins from his sight. He would order the Earth segments to make him neglect his sins, and makes the Writers forget what they have written in that servant's letter of deeds." Bihar al-Anwar: 6/ 28, Bab 20, tradition 32. Mu'awiyat Ibn Wahab quotes Imam Sadiq (عليه السلام) as saying: ‘If a servant repents sincerely, Allah would love him and cover his faults in the world and the Hereafter.’ I asked Imam Sadiq (as): ‘How will Allah cover them?’ Imam (عليه السلام) replied: ‘He will make the two angels, in charge of that servant, forget all about his sins they have recorded, and will reveal to his body organs to do so. So the servant would meet Allah while there is no record of his sins.’ Al-Kafi, 2/ 436, Bab Al-Towba, tradition 12. In the Qur’anic exegesis book, Minhaj al-Sadiqin, we read: On the Day of Resurrection, the servant is brought before the Almighty, Who orders to place him in a dome. Then Allah would address that servant: 'My Servant! You benefited from My blessings for committing sins, and as I increased My blessings for you, you increased your wrongdoing.' So the servant bends his head from shyness. He is then addressed: 'My servant! At the same time as you committed sin I forgave you and removed all your sins.' Another servant is brought before Him afterwards and counted for his deeds until he becomes tearful. The Almighty says: 'My Servant! When you committed sins joyfully I did not embarrass you; how do I chastise you now that you are weeping? I forgive you and let you come into My Paradise!' Nour Al-Thaqalayn: 4/33. Once Gabriel, the trustee angel, descended to the Prophet of Islam (S), smiling and with good tidings. He greeted the Prophet (S) who responded to his greeting. Then Gabriel said: “The Almighty has sent a gift for you.” The Messenger of Allah asked: “What is that gift?” He replied: “There are some words of the Empyrean’s treasures which Allah has endeared specially for the Empyrean.” Prophet Muhammad (S) asked again: “What are those words?” Gabriel then said: “O the One who revealed the goodness and concealed the badness. O the One who reprimanded no one for wrongdoing and let no one’s face down. O the One whose forgiveness is great, whose pardon is good, and whose Mercy is extended. O the one who has applied his Power in Mercy. O the Owner of any secret and the ultimate source of any complaint. O the one whose forbearance is magnanimous and whose blessings are great. O the Bestower of blessings before the necessary deserve for them. O my Lord, my Protector, and the end of my tendency! O Allah! I ask You not to destroy my creation by the Fire.” The Messenger of Allah asked Gabriel: “What is the recompense of these words?” Gabriel said: “Beware that the whole knowledge is exclusive in these words. If all the angels of the seven Heavens and the seven earths attempted to describe this supplication until the Day of Resurrection, they will be able to describe but one part out of one thousand parts of it.” When the servant says: “O the One who revealed the goodness and concealed the badness,” Allah would conceal his sins, have mercy on him in the world, maintain his well-being in the next world, and cover him with thousand veils in the two worlds. And when the servant says: “O the One who reprimanded no one for wrongdoing and let no one’s face down,” the Almighty would not account for his deeds on the Day of Resurrection, and would not uncover his secrets on that day. When the servant says: “O the One whose forgiveness is great,” Allah would forgive his sins, even if they are as many as the waves of the sea. When he says: “O the One whose pardon is good,” Allah would even forgive his wine-drinking, theft, and other major sins. When he says: “O the One whose Mercy is extended,” the Merciful Allah would open seventy doors of Mercy on him, so that he would be subjected to Allah’s Mercy until the last day of his life. When the servant says: “O the one who has applied his Power in Mercy,” Allah would extend his Power to him out of Mercy. When the servant says: “O the Owner of any secret and the ultimate source of any complaint,” Allah would grant him the recompense of the grief-stricken, poverty-stricken, patient or blind man until the Day of Resurrection. If the servant says: “O the one whose forbearance is magnanimous and whose blessings are great,” the Almighty would fulfill all his wishes and the wishes of all other servants for him. If the servant says: “O the Bestower of blessings before the necessary deserve for them,” Allah would recompense him as if he is grateful of His blessings. If the servant says: “O my Lord,” his Lord would say: “My angels! Beware that I forgave him, and I granted him recompense equal to the number of all My creatures, either in the Paradise or the Hell, in the heavens or the Earth, the sun or the moon, the star and the raindrops, different kinds of beings in the mountains, on the soil, and on the Empyrean.” And if he says: “O my Protector,” Allah would fill his heart with belief. When the servant says: “O the end of my tendency!” the Almighty would grant him the wishes of all the other creatures. And if the servant says: “O Allah! I ask You not to destroy my creation by the Fire,” Allah says: “My servant wants to become free from the Fire. O My angels! I delivered him, along with his parents, brothers, family, and neighbors from the Fire and accepted his intercession for a thousand of those who deserved to be put into Fire.” So Gabriel said: “O Muhammad! Teach these words to the believers and not to the hypocrites. This supplication is accepted for the supplicant and for those present in Allah’s House, when it is circumambulated.” Uddat Al-Da’I: 337. It should be noted that this great recompense and wonderful reward is not rare of Allah’s extended Mercy, unlimited Beneficence, and infinite treasure of rewards. http://www.al-Islam.org/commentary-kumayl-supplication-allama-husayn-ansariyan the all merciful God says in Qur'an 2/186: “And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.” It is reported from the Holy Prophet (S) , “For whosoever among you the door of prayer (du’a’) is opened, then the doors of mercy (rahmah) shall be opened for him.” Kanz al-‘Ummal, hadith no.3156. Imam ‘Ali (‘a) says: “Supplication is the key of mercy.” Bihar al-Anwar, vol.93, pg.300. In his will to his son al-Hasan (‘a), Imam Amir al-Mu’minin ‘Ali bin Abi Talib (‘a) says: “Thereafter, He put the keys of His treasuries in your hand, in that He has allowed {you} to ask Him from it. So whenever you wished, you opened the doors of His treasuries through supplication.” Bihar al-Anwar, vol.77, pg.299. With reference to the verse: “Whatever mercy Allah unfolds for the people, no one can withhold it.” Qur’an, 35:2. Imam as-Sadiq (‘a) is reported to have said, “{The mercy implies} the prayer (du’a’).” Bihar al-Anwar, vol.93, pg.299. The Holy Prophet (S) says: “For whosoever among you the door of prayer (du’a’) is opened, the doors of response (ijabat) shall {also} be opened for him.” Kanz al-‘Ummal, hadith no.3156. It is Allah who opens up toward His servant with prayer, and He is the one who opens for him the doors of its acceptance. Imam ‘Ali (‘a) says: “Whoever knocks at the door of Allah, the Glorious, it will be opened for him.” Ghurar al-Hikam, hadith no.8292. Imam as-Sadiq (‘a) is narrated to have said, “Supplicate frequently, for it is the key of every mercy and the fulfillment of every need. And that which lies with Allah cannot be attained but through prayer (du’a’). A door which is frequently knocked at is likely to be opened for the one who knocks it.” Bihar al-Anwar, vol.93, pg.295; and Wasa’il al-Shi’ah, vol.4, pg.1086, hadith no.8616. https://www.al-Islam.org/supplication-in-the-eyes-of-ahlalbayt-Muhammad-Mahdi-al-asifi the goal of creation is recieving divine special and infinite mercy. studying divine attributes and actions and studying the creation of man, guiding him by sending His messages through Prophets, and His generous rewards makes it very clear that everything is based on His mercy. Indeed, the entire story of creation can be summarized in a few sentences: The Most merciful God wanted to show His mercy. Therefore, He created this world. He gave His mercy to human beings so that they would become His vicegerents on Earth and become a means of His mercy. God’s mercy has no limit and does not accept any restriction. The only restriction is in our understanding and therefore we may not be able to grasp all aspects of His mercy. His mercy is all-embracing and all-inclusive; nothing falls out of it. As Allah says in the Qur’an: "My mercy has encompassed everything." (7: 156) In a divine saying, we read: "If the people who have turned their back on Me knew how much I love them to come back they would have died out of joy." Allah does not need anyone, but still, out of His mercy, He does not want even a single person to go astray. In a beautiful supplication which is recommended to be recited after each daily prayer, we say: "O Allah! Your forgiveness gives me hope more than my actions. O Allah! Indeed Your mercy is greater than my sins. O Allah! If I am not qualified to reach your mercy, Your mercy is able to reach and embrace me. Because Your mercy has embraced everything." https://www.al-Islam.org/message-thaqalayn/vol11-n4-2011/understanding-God-s-mercy-part-1-Mohammed-Ali-shomali Imam Sadiq (a) was asked by Abu Basir about the meaning of the verse 11:118-119 and Imam replied: "God created man so that they do something to deserve His mercy and then He would give them His mercy." (Al-Tawhid by Saduq, p. 404) Thus, God wanted to give opportunity to people to do good deeds so that they would deserve extra mercy from Him. https://www.al-Islam.org/message-thaqalayn/vol-12-no-1-spring-2010/understanding-God-s-mercy-part-2-Mohammed-Ali-shomali Imam as-Sadiq (a) said: “On the Day of Resurrection, Allah will extend His mercy so vastly that even Eblis will expect himself to be included with that mercy.” Quoted from Bihar ul-Anwar; 3/274 (as quoted from Sheikh as-Saduq’s al-Amali). “On the Day of Resurrection, the guilty believers will be stopped before Allah Who will personally interrogate him. He will display before him his sins in details, and the believer will confess of them all. The Lord will then say: ‘In the worldly life, I covered these sins and, now, I will cover them for you.’ He then will order to change them into virtues. As the record of that believer will be shown to people, they will say, ‘How admirable this man is! He did not commit a single sin!’ This is the meaning of God’s saying: “But only those who repent and believe and act righteously will have their sins replaced by virtue,” (25:70)” Quoted from Bihar ul-Anwar; vol. 3 page 274 (as quoted from al-Barqi’s al-Mahasin). Favorable Judgment about God: Imam as-Sadiq (a) said: “The last servant who will be sent to Hell will turn his face towards Allah. The Lord then will order the angels to bring him back. ‘Why did you turn your face, servant?’ the Lord will ask. ‘Lord,’ the servant will say, ‘I had another idea about you.’ ‘What did you think of Me, servant?’ the Lord will ask. The servant will answer, ‘I thought You would forgive me and allow me to live in Your Paradise.’ The Lord then will say, ‘My angels, I swear by My power, majesty, favors, tests, and exaltation, this servant had never thought good about Me for a single hour of his lifetime. Had he done so, I would not have sent him to Hell. Nevertheless, I will regard the lie that he has just told as true and allow him to be in Paradise.’ Allah will live up to the servant who thinks well of Him: ‘This was how you considered your Lord, but He knows you better than you know yourselves. Thus, you are now lost (41:23)5.’” Quoted from Bihar ul-Anwar; 3/301 (as quoted from as- Saduq’s Thawab ul-Aamal). Mohammed Ibn Muslim narrated that Imam al-Baqir (a) said to him: “Muhammad Ibn Muslim, all the sins of the believer who repents to Allah will be forgiven. He therefore should put a new beginning for himself after his repentance and Allah’s forgiveness to him. By Allah I swear, this is peculiar for people of faith.” “What if one commits sins from which he had repented and then repeat his repentance?” I asked. The Imam (a) wondered: “Muhammad Ibn Muslim, do you think that Allah does not accept the repentance of the believing servant who feels sorry for his sinning and seeks forgiveness and repents to Him?” I said: “What if that servant commits a sin repeatedly and repents to Allah repeatedly?” The Imam (a) answered: “Whenever a believer seeks forgiveness and repents, Allah accepts his repentance again. Allah is surely All-forgiving and All-merciful. He accepts the repentance and pardons the sins. You should never make the believers feel desperate of the mercy of Allah.” Quoted from al-Wafi; part 3 page 183 (as quoted from al- Kafi). https://www.al-Islam.org/ahlul-bayt-ethical-role-models-Sayyid-Mahdi-sadr the door of repentance and recieving divine mercy and forgiveness is always open for mankind during his life in the world. Allah (سُبْحَانَهُ وَ تَعَالَى) is most forgiving: In addition to His generous rewards, Allah (سُبْحَانَهُ وَ تَعَالَى) deals with sins or people with mercy and kindness. He assures the sinners that if they sincerely regret and repent, He will forgive them. When people go to the plane of ‘Arafat on the day of Arafah, all their sins will be forgiven, and by the time they leave ‘Arafat to go to Mash‘ar al-Haram they must not have any doubt about the forgiveness of their sins. It has been narrated that Allah (سُبْحَانَهُ وَ تَعَالَى) frees one million people from the hellfire each and every day in the month of Ramadan at the time of breaking the fast. On the night and day of Friday, Allah (سُبْحَانَهُ وَ تَعَالَى) frees one million people during each hour. In the night and day at the end of the month, Allah (سُبْحَانَهُ وَ تَعَالَى) frees people equal to whatever He has given during the month. Different types of forgiveness Upon reflection on the Qur’anic verses on forgiveness of sins by God, divine forgiveness can be classified into four types: 1. Simple forgiveness - Verses that refer simply to divine forgiveness such as the following: "Whoever commits evil or wrongs himself and then pleads God for forgiveness, will find God all-forgiving, all-merciful." (4:110) 2. Covering the sin - Sometimes not only the sin is forgiven, but it is also covered by Allah (سُبْحَانَهُ وَ تَعَالَى). Thus, on the Day of Judgment, no one would be able to find out the sin which this person had committed because it has been covered. This is preferable to people reading your record of the deeds and discovering your wrongdoings, even though they are forgiven. For example, the Qur’an says: "If you disclose your charities, that is well, but if you hide them and give them to the poor, that is better for you, and it will atone for some of your misdeeds, and God is well aware of what you do." (2:271) 3. Wiping out sins - According to Islamic sources, Allah (سُبْحَانَهُ وَ تَعَالَى) may wipe out the sins and bad actions of certain people. This seems to be a kind of forgiveness which is more than simple forgiveness or even forgiveness with covering and hiding the sins, because here the sins are totally wiped out with no trace of them remaining. The advantage of the latter is that the corrected error would not be known by others and the one who has been forgiven would not be reminded of his sin. However, there is a worry that this cover may be removed and the sins under it might be disclosed. Thus a more powerful form of forgiveness is to entirely wipe out the error. For example, Imam Sadiq (s) is quoted as saying: "Friday has an obligatory right. Be careful not to miss it or to do little in worshipping Allah (سُبْحَانَهُ وَ تَعَالَى) and getting closer to Him through righteous deeds and refraining from all sins. Truly, Allah (سُبْحَانَهُ وَ تَعَالَى) multiplies good actions and wipes out the sins on this day, and ranks will be elevated. Its night is like its day. If you are able to revive it by supplicating and saying prayer, do so, because Allah (سُبْحَانَهُ وَ تَعَالَى) multiplies in it good deeds and wipes out the bad deeds. Truly Allah is All-bounteous, Generous." We also read in a hadith from Imam Baqir (a): "The one who [sincerely] repents is like the one who has never done any sin." 4. Transformation of sins into good deeds - According to the Qur’an and hadith, not only does Allah (سُبْحَانَهُ وَ تَعَالَى) forgives the sins of those who repent, but He may also transform their bad deeds into good ones: "Excepting those who repent, attain faith, and act righteously. For such, God will replace their misdeeds with good deeds, and God is all-forgiving, all-merciful. (He wipes out the sins) and in each place writes down a good action." (25:70) This is much more than forgiving sins and wiping them out. In this way, Allah (سُبْحَانَهُ وَ تَعَالَى) actually replaces their sins with good actions and rewards them for these good sins. Not only will they not be punished for their sins, but they will be able to recover at least part of their loss. Certainly everyone who does not harvest good in his life is in loss, even if he does not do anything sinful. Interestingly, it can be understood from a saying of Imam Sajjad (a) that good deeds which are replaced with bad actions might still be multiplied like the good actions of the pious. Imam Sajjad (a) addresses Allah (سُبْحَانَهُ وَ تَعَالَى) in one of his supplications: "O He who changes evil deeds into manifold good deeds!" Not only does He replace good actions with bad actions, but He changes bad actions into manifold good actions. For example, one who has spent one pound sinfully after repentance and receiving this type of treatment from Allah (سُبْحَانَهُ وَ تَعَالَى), he would receive rewards for spending several pounds in good purposes in the record of his deeds on the Day of Judgement. Reflecting on 1) the types of people who would be forgiven, 2) the types of people who would have their sins covered, 3) those who have sins that have been wiped out, and 4) those who would see their sins changed into a manifold of good actions, it might be inferred that if someone who has committed sins regrets sincerely and decides not to repeat them, his sins will be forgiven. As far as Allah (سُبْحَانَهُ وَ تَعَالَى) is concerned, there is no doubt about this. The repentant’s comprehension would increase resulting in the strength of his regret. He feels ashamed because although his sins are forgiven, he continues to ponder over his condition on the Day of Judgment, when he will stand in front of Allah (سُبْحَانَهُ وَ تَعَالَى) and the witnesses as his sins are being read to him. Although they will finally be forgiven, he would worry about his honor and tell himself, “It is disgraceful and shameful to me that before God’s forgiveness is announced, my sins will be read in the presence of the Prophet, Imams, and the general public.” For such people, Allah hides or even erases their bad deeds. As his understanding increases knowing that Allah (سُبْحَانَهُ وَ تَعَالَى) has forgiven him and has promised to preserve his honour, what about the time and opportunities he wasted? He could have taken many provisions during those years for his eternal journey. For such people, Allah (سُبْحَانَهُ وَ تَعَالَى) transforms their bad actions to good ones to prevent them worrying too much about their provision. But there is still a chance to develop their understanding and think that it is great that their bad actions have been changed into good actions, although we are still losing because those with good actions have been multiplied at least ten times, but our newly given good actions are not multiplied. It might be for such people that Allah (سُبْحَانَهُ وَ تَعَالَى) changes their bad deeds into multiplied good actions. Allah (سُبْحَانَهُ وَ تَعَالَى) does not punish anyone for another person’s bad action, but He may forgive a sinner for another person’s good action Another aspect of divine mercy is that sometimes Allah (s) forgives someone for the sake of another person. For example, the Qur’an says: "The faithful and their descendants who followed them in faith —We will make their descendants join them, and We will not stint anything from [the reward of] their deeds. Every man is a hostage to what he has earned." (52:21) https://www.al-Islam.org/message-thaqalayn/vol-13-no-3-autumn-2012/understanding-God-s-mercy-part-8-Mohammed-Ali-shomali
  2. Salam. Allah is the all-merciful, the most merciful, and mentioned these two attributes about Himself 114 times in the Qur'an. "in the name of Allah, the all-merciful, the most merciful." in surah alhamd, which we should recite twice in every our obligatory prayers, Allah mentioned His infinite and especial mercy four times! the first and second time in the beginning of this surah, after Allah praises Himself and emphasizes: "All praises belong to Allah, the lord of the world!" after that, Allah again repeated and remind us that He is the all-merciful, the most merciful, and emphasizes His mercifulness, (infinite and especial mercy). as I said before, divine mercifulness is mentioned in chapter alhamd four times which is its recitation is obligatory in the first and second rakat of every Salat. Imam Reza ((عليه السلام).) narrates through his forefathers from Amir al-mu'minin ((عليه السلام).) that he said: “I heard the Apostle of Allah saying: 'Allah, Mighty and Great is He, has said: “I have divided the Opening of the Book between Myself and My servant; so, its half is for Me and the (other) half is for My servant. And My servant shall get what he asks for.” When the servant says: In the name of Allah, the Beneficent, the Merciful, Allah, Great is His Glory, says: “My servant has started with My name, and it is incumbent upon Me that I should complete his works for him and bless him in his affairs.” And when he says: All praise is due to Allah, the Lord of the worlds, Allah, Great is His Glory, says: “My servant has praised Me, and he knows that the bounties that are with him are from Me, and that the misfortunes that have been averted from him were so averted by My grace; (O My angels!) I appoint you as My witnesses that I shall add for him the favours of the next world to those of this world, and will avert from him the calamities of the next world as I have averted from him the calamities of this world.” And when he says, The Beneficent, the Merciful, Allah, Great is His Glory, says: “My servant bore witness for Me that I am the Beneficent, the Merciful; I make you My witness that I will most surely augment his share in My mercy, and I will most certainly increase his portion in My bounties.” And when he says, The Master of the Day of Judgement, Allah, the High, says: “I make you My witness that, as he has acknowledged that I am the Master of the Day of Judgement, I will most certainly make his reckoning easier (for him) on the Day of Reckoning, and I will most certainly accept his good deeds, and look over his sins.” And when he says: Thee do we worship, Allah, Mighty and Great is He, says: “My servant is telling truth, He worships Me only. Be My witness that I will most surely give him for his worship a reward that will be the (object of) envy to all who opposed him when he worshipped Me.” And when he says, and Thee do we beseech for help, Allah, the High, says: “From Me has My servant sought help, and in Me has he taken refuge. Be My witness that I will most certainly help him in his affairs, and will aid him in his difficulties, and will take his hand in his calamities.” And when he says, Guide us to the right path . . ., Allah, Mighty and Great is He, says: “This (part) is for My servant, and My servant shall have what he asks for; and I have answered (the prayer of) My servant, and have given him what he hopes for and have protected him from what he is afraid of.” ' ” (`Uyūnu 'l-akhbar). https://www.al-Islam.org/al-mizan-exegesis-Qur'an-vol-1-allamah-tabatabai
  3. Salam. The Aim of Human Creation One of the great calamities of human life is the lack of insight about the purpose of human creation. So long as man has not come to know ‘the goal of life’ he shall always have to face difficulties. This universal law applies to the affluent too. Ask every wealthy person whether his money always keeps him happy, and his answer would be in the negative. The Holy Qur’ān as well the Ahlu’l Bayt (عليه السلام) have informed us that the aim behind human creation is to attain Allāh’s proximity and nearness. And the path that leads one to realize this aspiration is none other than ‘ibādah (obedience and worship). The following verse explains it: In chapter 51, verse 56, Almighty Allāh says: “And I have not created the jinn and men except that they should worship Me.” Here, the aim is indicated as Allāh’s Worship. But is it the ‘final aim of creation?’ To answer this we should look at chapter 15, verse 99 of the Qur’ān, which says: “And worship your Lord until conviction comes to you.” Therefore, it is ma‘rifatullāh that is the end. And the closer one gets to his Lord the better his knowledge of his Creator. Beautiful allusions are made in the following verses too about the ultimate goal of the human being: 1. Imām ‘Alī (عليه السلام) in his famous supplication of Kumayl cries: “O the Ultimate Hope of the Gnostics.” 2. And in the prayer of ‘Arafah, Sayyid al-Shuhadā (عليه السلام) cries: “O Allāh, Seek me by Your Mercy until I reach You.” It is Allāh’s worship that raises the human being so high that he may witness God- of course in his own limitations as explained by some traditions of the Ahlu’l Bayt (عليه السلام). Having known this, we should realize that since the human being resides in the world of matter and possesses a structure that is submissive to the laws of matter, he is in need of different necessities that may enable him to subsist and achieve his goal in life. Examples of such basic necessities, which we may also term as ‘the means of life’, are food, drink, clothing, a place of shelter, etc. https://www.al-Islam.org/manifestations-all-merciful-Abu-Muhammad-zaynul-abidin God’s Mercy is Infinite: God’s mercy has no limit and does not accept any restriction. The only restriction is in our understanding and therefore we may not be able to grasp all aspects of His mercy. His mercy is all-embracing and all-inclusive; nothing falls out of it. As Allah says in the Qur’an: "My mercy has encompassed everything." (7: 156). You cannot imagine anything not benefiting from His mercy; otherwise, nothing could have come to existence, and even if so, nothing could have survived. Even the fact that Satan is able to continue his life is due to Allah’s mercy. When Satan insisted on his wrong behaviour and was cursed, he requested God to be given time until the day of Resurrection: "My Lord. Respite me until the day they will be resurrected." (15:36) Allah replied: "You are indeed among the reprieved until the day of the known time." (15:37-38) Thus, Satan has been given a chance to survive. Of course, this will not continue, as he requested, up to the Day of Resurrection. It will be up to “the day of the known time.” There will be a time before the Day of Resurrection when Satan will be stopped. In any case, even Satan benefits from Allah’s mercy. God is even merciful to those who do not believe in Him or dare to fight against Him. The Aim of creating Human Beings: studying divine attributes and actions and studying the creation of man, guiding him by sending His messages through Prophets, and His generous rewards makes it very clear that everything is based on His mercy. Indeed, the entire story of creation can be summarized in a few sentences: The Most merciful God wanted to show His mercy. Therefore, He created this world. He gave His mercy to human beings so that they would become His vicegerents on Earth and become a means of His mercy. However, many human beings unfortunately failed. They did not represent Him who is the Most merciful. Instead, many human beings represented the enemy of God. These are the devils from among humans1 who instead of being vicegerents of God, they choose to follow and work for Satan. • 1. Refer to the verse 6:112. Nevertheless, even if a single person actually becomes the vicegerent of the Most merciful God, this world would be very valuable and worthy of being created. One perfect man overweighs and is much greater than millions of immoral people. As far as Allah is concerned, everyone can become a good person. He has given everyone this opportunity without any limit. More importantly, it applies to the entire story of creation. Undoubtedly there have been many who have become the vicegerents of God. Throughout history, there have been thousands of people who achieved this position. There have been at least one hundred and twenty four thousand Prophets. This is in addition to the infallible successors or holy people who have followed them. In any case, God wants all mankind to be channels of His mercy to others, and has given them sufficient means and talents to do so. This not only includes people, but also animals, plants or indeed everything that exists, including water, air, and soil. One important way of becoming merciful is to better understand divine mercy and all that He has done for us. According to a divine saying (hadith-e Qudsi) which has been narrated in many sources and from different Imams, such as Imam Baqir (a), Imam Reza (a), and Imam Asqari (a), God set up a propagation strategy for Moses. For example, Imam Baqir (a) says that God told Moses: Allah says: "Oh Moses! Love me and make my people love me. 2 • 2. Mishkat al-Anwar, Tabarsi, p. 332, (Najaf: Haydariyyah Library, 1385 l.A.H). I believe this can be adopted as a general policy in our life. If a person is able to love Allah and make other people love Him, he will attain all that is good. We should constantly evaluate our performance and progress in this regard. People should evaluate how much they love Allah and how much they have made their children, colleagues, neighbours, relatives, and friends love Allah. The success of any person can be judged by this evaluation. The best people are those who love Allah the most and are able to make others feel the same way. Moses replied: "My Lord. You know that there is no one more beloved to me than you. However, [tell me] how can I make your love the greatest thing in hearts of Your servants?" At this point Allah told him: "Remind My servants of My favours and My blessings for them." In this way, God taught Moses that he did not need to do anything but to tell people about the good things that Allah has done for them. God wanted Moses to remind people of all the blessings they have received from Him. Thus, Allah told Moses to remind people of the good things He does for them. Explaining why He wants Moses to do so, He says: "Because they do not remember from Me except good." Allah does not need anyone, but still, out of His mercy, He does not want even a single person to go astray. Allah wants the sinners to repent and go back to Him. In a divine saying, we read: "If the people who have turned their back on Me knew how much I love them to come back they would have died out of joy." God does not harm people and nothing bad has ever come to them from Him. "Whatever good happens for you is from God and whatever bad occurs for you is from yourself." (4:79) Source URL: https://www.al-Islam.org/message-thaqalayn/vol11-n4-2011/understanding-God-s-mercy-part-1-Mohammed-Ali-shomali Imam Sadiq (a) was asked by Abu Basir about the meaning of the verse 11:118-119 and Imam replied: "God created man so that they do something to deserve His mercy and then He would give them His mercy." (Al-Tawhid by Saduq, p. 404) Thus, God wanted to give opportunity to people to do good deeds so that they would deserve extra mercy from Him. https://www.al-Islam.org/message-thaqalayn/vol-12-no-1-spring-2010/understanding-God-s-mercy-part-2-Mohammed-Ali-shomali
  4. “In the name of Allah, the all-merciful, the most merciful.” What are the signs that Allah loves us? how merciful is Allah to us? “in the name of Allah, the all-merciful, the most merciful.” this verse is the beginning of every chapter in the holy Qur'an except chapter tawbah, and is repeated twice in chapter naml. it means: “in the name of Allah, the all-merciful, the most merciful,” is revealed 114 times in the holy Qur'an which indicates comprehensive and infinite mercy of Allah. Chapter Hamd by itself is a great evidence of the significance of the mercy of Allah. because the all-merciful, the most merciful, is repeated twice in this chapter which is the first chapter of Qur'an and obligatory to recite twice in each one of our daily pray. Allah grants our wishes, multiplies our good deeds, removes our bad actions and even changes our bad behaviours to Good! Allah sents his Prophets and Imams for our guidance and bestowed us all goodness, favors and material and spiritual blessings to use them, thanks Allah for his graces, be prosperous in this world and achieves happiness, salvation and felicity in hearafter. Vastness of God’s Mercy and Pardon: “surely my Lord is Nigh, Answering.” holy Qur'an: 11-61. “And ask forgiveness of your Lord, then turn to Him; surely my Lord is Merciful, Loving-kind.” holy Qur'an: 11/90. the all merciful God says in the holy Qur'an: “And when those who believe in Our communications come to you, say: Peace be on you, your Lord has ordained mercy on Himself, (so) that if any one of you does evil in ignorance, then turns after that and acts aright, then He is Forgiving, Merciful.” surah alanaam: verse 54. "As for those who believe in Allah and hold fast by Him, He will cause them to enter into His Mercy." (4:175) "Say, ‘My Lord, forgive and have mercy, and You are the Best of those who are merciful.’" (23:118) "And Job, when he called out to his Lord, ‘Indeed distress has befallen me, and You are the Most merciful of the merciful.’" (21:83) "Say: O my servants! who have acted extravagantly against their own souls, do not despair of the mercy of Allah; surely Allah forgives the faults altogether; surely He is the Forgiving the Merciful." Qur'an: 39-53. “(Muhammad), tell my servants who have committed injustice to themselves, ‘Do not despair of the mercy of Allah. Allah certainly forgives all sins. He is All-forgiving and All-merciful.’ (39:53)” “Your Lord's mercy is completely overwhelming.” (6:147) “Your Lord, certainly, has forgiveness for the injustice of the people.” (13:6) Amir al-Mu’minin (عليه السلام), in one part of dua kumayl tells Allah: “it is very far from You to spoil the one who have accepted Your divinity and training, via Your spiritual blessings. It is very far from You to torture the one who You have have brought to Your nearness and mercy, or to drive away the one who You have given refuge, or chastise the one who You have spared.” o my lord, You are so Merciful and so Generous that You have addressed the sinful human: “You called me and I answered you, you asked Me and I granted you, you opposed Me but I respited, you left Me but I watched you, you disobeyed My orders but I concealed your sins; if you return to me I would accept you, and if you went away from Me, I wait for your return to Me. I am the most Generous of the generous, the most Forgiver of the forgivers, and the most Merciful of the merciful.” Allah’s benevolence toward His creatures is extended and comprehensive, especially for mankind. Allah’s presence is not an abode of hopelessness or stinginess. His generosity and forgiveness is relentless, as is His longing for His servants to pray to Him. Allah addressed Prophet David (as): “Say to My servants: Why don’t you befriend Me, since I deserve friendship? I am a God of no miserliness, there’s no ignorance in My Omniscience, no incapacity in My Forbearance, and no alternation in My Attributes or My Speech. My Mercy and Forgiveness is unvarying and constant. I am the friend of him who befriends Me, and I accompany him who invokes on Me in his solitude. O David! He who seeks Me finds Me; and he who finds Me deserves not to lose Me. O David! Blessing is from Me but My servants thank others; I ward off calamity but they seek it from others. Their safe haven is My Presence, but they seek refuge from others, though finally they return to Me.” The Almighty revealed to Prophet Moses (as): "O son of Imran! Bring to My Presence submission of your heart, humbleness of your body, and tears of your eyes in the darkness of night and then call Me, you would then find Me near and compliant." Bihar al-Anwar: 67/ 14, Bab 43, tradition 2. Allah told Jesus through revelation: "O Jesus! Join the believers and order them to pray with you before My Presence!" Wasa’il al-Shi’a: 7/104, bab 38, tradition 8856. The supplicant should be aware that it is Almighty God who has invited him to pray and has guaranteed the acceptance of the supplication. Accepting the prayer and granting the supplicant’s exigency is easy for Allah, since each and every world’s creature is under His Absolute Power, and He provides the grounds for the fulfillment of His servant’s exigency with a single order. It is, therefore, not right to become hopeless in the Presence of God, whose Insight, Mercy and Forgiveness is infinite, especially when praying. Despair, as specified in the Holy Qur’an, is the attribute of the disbelievers: "Go, O my sons! And ascertain concerning Joseph and his brother, and despair not of the Spirit of Allah. Lo! None despaireth of the Spirit of Allah save disbelieving folk." (12:87) The Holy Qur’an strongly recommends against being hopeless of God’s Mercy: "Despair not of the Mercy of Allah!" (39:53) the all merciful God says in the holy Qur'an: "Surely Allah is Pardoning, Forgiving." (4:43) The Qur’anic verses like the ones below indicate that the Almighty would pardon the wrongdoing of every sinner. "Allah is All-forgiving, All-compassionate." (2:173) "But whoever repents after his wickedness and reforms himself, then surely Allah will turn him mercifully; surely Allah is Forgiving, Merciful." (5:39) "Be careful of your duty to Allah; surely Allah is Forgiving Merciful." (8:69) "Why should Allah chastise you if you are grateful and believe? And Allah is the Multiplier of rewards, Knowing." Qur'an: 4-147. The All-Knowing Lord says in Qur’an: "And when My servant question thee concerning Me, then surely I am close (to them). I answer the prayer of the suppliant when he calleth unto Me." (2:186) No one is as close to the man as his creator, Allah. He is the One who has created man, fashioning him in the womb, and then transferring him to this world. He bestows His material and spiritual blessings unto man, sent the Prophets to guide him, and granted him the Divine Qur’an and the Immaculate Imams (عليه السلام). Allah has created water for the thirst of man and food for his hunger. He cures man’s diseases and improves his health. He discards man’s loneliness with a spouse, children, and friends, and his starkness with various kinds of clothes. Allah makes man cherished by the others, and maintains his dignity before them. Allah solves his problems, however difficult they may seem. Who is so closely and intently aware of man’s deepest needs and can provide him with all these blessings, except Allah? He is indeed closer to man than anyone else. Hence He says in Qur’an: "We verily created a man and We know what his soul whispereth to him, and We are nearer to him than his jugular vein." (50:16) Allah does not wish His servant to turn to sources other than Him, in case of difficulties and calamities in order ask his needs from them, or request the solution of his problem. In a Divine tradition, narrated in various lofty books, important issues and valuable facts are stated in this regard: “Is My servant hopeful of those other than Me, when facing difficulties to resolve them for him, while eliminating all the problems is in My Hands? Is My servant hopeful of others but Me, to fulfill his needs and wants and save him from poverty, while the Generous and the Beneficent is Me and accomplishing all the exigencies is in My Power and Mercy? Why is it that I see My servant ignorant of Me, while I have always granted him everything he wanted, out of Mercy? Why has he turned from Me and referred to others now when he is so much in need? I am the Deity except Whom there is no other deity. I grant without demand, Would I not grant if I am demanded?! Is the vast ocean of Mercy and Generosity not from Me? Are the world and the Hereafter not in My Hands?! If all the beings in the heavens and the Earth ask Me to grant them demand as big as all the heavens and the Earth, My Kingdom would not be reduced even to the extent of a fly. Woe to the one who turns attention from Me, demanding his needs from those except Me!” Anis al-Layl: 196. Imam ‘Ali (عليه السلام) says: "Allah is not to open up the doors of gratitude to His servant but close the doors of increased blessings. He is not to allow him to supplicate, but limit fulfillment of his supplication. And He does not intend to open the doors of repentance, but close the doors of His forgiveness." Nahj Al-Balagha: Hikmat 435. It is narrated from Imam al-Baqir (as): “By Allah, He does not expect but two attributes from His servants; that they confess to His blessings so that He would increase them, and that they confess to their sins so that He would forgive them.” Al-Kafi: 2/ 426, Bab Al-’I’tiraf bil Zunub, tradition 2; Mizan al-Hikmah: 2/ 642, Al-Tawba, tradition 2153. Imam al-Baqir (عليه السلام) said: “Obtain Allah’s Mercy and Forgiveness by returning to Him, and for realizing your return get help from sincere praying in the middle of night.” Bihar al-Anwar: 75/ 162, Bab 22, tradition 1. Imam ‘Ali (عليه السلام) said: "Allah’s orders are obligatory and out of expedience and wisdom. His takes pleasure in Mercy and Forgiveness. He rules with knowledge and awareness and forgives patiently." Nahj Al-Balagha: sermon 160. Imam ‘Ali (عليه السلام) stated: "Allah’s Forgiveness would rush to anyone who avoids what Allah has forbidden." Bihar al-Anwar: 75/ 90, Bab 16, tradition 95. Amirul-Mu'minin (a) said to the man who was prevailed by despair of God’s mercy out of his many sins: “You, to despair of the mercy of Allah is the greatest sin that you have ever committed.” Quoted from Jami us-Sa’adat; part 1 page 246. A Berduin told the Messenger of Allah: “O Prophet of Allah! Who would account for people’s deeds?” The Prophet (S) answered: “The Almighty would.” The Arab man said: “By the Lord of Kaaba then we would be saved.” The Prophet asked: “Why do you think so?” He replied: “The Generous would forgive if He gets Power.” Wurram Collection: 1/ 9. It is narrated from the Messenger of Allah (S) who said: "One who repents Allah would accept his repentance and order his organs to cover sins from his sight. He would order the Earth segments to make him neglect his sins, and makes the Writers forget what they have written in that servant's letter of deeds." Bihar al-Anwar: 6/ 28, Bab 20, tradition 32. Mu'awiyat Ibn Wahab quotes Imam Sadiq (عليه السلام) as saying: ‘If a servant repents sincerely, Allah would love him and cover his faults in the world and the Hereafter.’ I asked Imam Sadiq (as): ‘How will Allah cover them?’ Imam (عليه السلام) replied: ‘He will make the two angels, in charge of that servant, forget all about his sins they have recorded, and will reveal to his body organs to do so. So the servant would meet Allah while there is no record of his sins.’ Al-Kafi, 2/ 436, Bab Al-Towba, tradition 12. In the Qur’anic exegesis book, Minhaj al-Sadiqin, we read: On the Day of Resurrection, the servant is brought before the Almighty, Who orders to place him in a dome. Then Allah would address that servant: 'My Servant! You benefited from My blessings for committing sins, and as I increased My blessings for you, you increased your wrongdoing.' So the servant bends his head from shyness. He is then addressed: 'My servant! At the same time as you committed sin I forgave you and removed all your sins.' Another servant is brought before Him afterwards and counted for his deeds until he becomes tearful. The Almighty says: 'My Servant! When you committed sins joyfully I did not embarrass you; how do I chastise you now that you are weeping? I forgive you and let you come into My Paradise!' Nour Al-Thaqalayn: 4/33. Once Gabriel, the trustee angel, descended to the Prophet of Islam (S), smiling and with good tidings. He greeted the Prophet (S) who responded to his greeting. Then Gabriel said: “The Almighty has sent a gift for you.” The Messenger of Allah asked: “What is that gift?” He replied: “There are some words of the Empyrean’s treasures which Allah has endeared specially for the Empyrean.” Prophet Muhammad (S) asked again: “What are those words?” Gabriel then said: “O the One who revealed the goodness and concealed the badness. O the One who reprimanded no one for wrongdoing and let no one’s face down. O the One whose forgiveness is great, whose pardon is good, and whose Mercy is extended. O the one who has applied his Power in Mercy. O the Owner of any secret and the ultimate source of any complaint. O the one whose forbearance is magnanimous and whose blessings are great. O the Bestower of blessings before the necessary deserve for them. O my Lord, my Protector, and the end of my tendency! O Allah! I ask You not to destroy my creation by the Fire.” The Messenger of Allah asked Gabriel: “What is the recompense of these words?” Gabriel said: “Beware that the whole knowledge is exclusive in these words. If all the angels of the seven Heavens and the seven earths attempted to describe this supplication until the Day of Resurrection, they will be able to describe but one part out of one thousand parts of it.” When the servant says: “O the One who revealed the goodness and concealed the badness,” Allah would conceal his sins, have mercy on him in the world, maintain his well-being in the next world, and cover him with thousand veils in the two worlds. And when the servant says: “O the One who reprimanded no one for wrongdoing and let no one’s face down,” the Almighty would not account for his deeds on the Day of Resurrection, and would not uncover his secrets on that day. When the servant says: “O the One whose forgiveness is great,” Allah would forgive his sins, even if they are as many as the waves of the sea. When he says: “O the One whose pardon is good,” Allah would even forgive his wine-drinking, theft, and other major sins. When he says: “O the One whose Mercy is extended,” the Merciful Allah would open seventy doors of Mercy on him, so that he would be subjected to Allah’s Mercy until the last day of his life. When the servant says: “O the one who has applied his Power in Mercy,” Allah would extend his Power to him out of Mercy. When the servant says: “O the Owner of any secret and the ultimate source of any complaint,” Allah would grant him the recompense of the grief-stricken, poverty-stricken, patient or blind man until the Day of Resurrection. If the servant says: “O the one whose forbearance is magnanimous and whose blessings are great,” the Almighty would fulfill all his wishes and the wishes of all other servants for him. If the servant says: “O the Bestower of blessings before the necessary deserve for them,” Allah would recompense him as if he is grateful of His blessings. If the servant says: “O my Lord,” his Lord would say: “My angels! Beware that I forgave him, and I granted him recompense equal to the number of all My creatures, either in the Paradise or the Hell, in the heavens or the Earth, the sun or the moon, the star and the raindrops, different kinds of beings in the mountains, on the soil, and on the Empyrean.” And if he says: “O my Protector,” Allah would fill his heart with belief. When the servant says: “O the end of my tendency!” the Almighty would grant him the wishes of all the other creatures. And if the servant says: “O Allah! I ask You not to destroy my creation by the Fire,” Allah says: “My servant wants to become free from the Fire. O My angels! I delivered him, along with his parents, brothers, family, and neighbors from the Fire and accepted his intercession for a thousand of those who deserved to be put into Fire.” So Gabriel said: “O Muhammad! Teach these words to the believers and not to the hypocrites. This supplication is accepted for the supplicant and for those present in Allah’s House, when it is circumambulated.” Uddat Al-Da’I: 337. It should be noted that this great recompense and wonderful reward is not rare of Allah’s extended Mercy, unlimited Beneficence, and infinite treasure of rewards. http://www.al-Islam.org/commentary-kumayl-supplication-allama-husayn-ansariyan the all merciful God says in Qur'an 2/186: “And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.” It is reported from the Holy Prophet (S) , “For whosoever among you the door of prayer (du’a’) is opened, then the doors of mercy (rahmah) shall be opened for him.” Kanz al-‘Ummal, hadith no.3156. Imam ‘Ali (‘a) says: “Supplication is the key of mercy.” Bihar al-Anwar, vol.93, pg.300. In his will to his son al-Hasan (‘a), Imam Amir al-Mu’minin ‘Ali bin Abi Talib (‘a) says: “Thereafter, He put the keys of His treasuries in your hand, in that He has allowed {you} to ask Him from it. So whenever you wished, you opened the doors of His treasuries through supplication.” Bihar al-Anwar, vol.77, pg.299. With reference to the verse: “Whatever mercy Allah unfolds for the people, no one can withhold it.” Qur’an, 35:2. Imam as-Sadiq (‘a) is reported to have said, “{The mercy implies} the prayer (du’a’).” Bihar al-Anwar, vol.93, pg.299. The Holy Prophet (S) says: “For whosoever among you the door of prayer (du’a’) is opened, the doors of response (ijabat) shall {also} be opened for him.” Kanz al-‘Ummal, hadith no.3156. It is Allah who opens up toward His servant with prayer, and He is the one who opens for him the doors of its acceptance. Imam ‘Ali (‘a) says: “Whoever knocks at the door of Allah, the Glorious, it will be opened for him.” Ghurar al-Hikam, hadith no.8292. Imam as-Sadiq (‘a) is narrated to have said, “Supplicate frequently, for it is the key of every mercy and the fulfillment of every need. And that which lies with Allah cannot be attained but through prayer (du’a’). A door which is frequently knocked at is likely to be opened for the one who knocks it.” Bihar al-Anwar, vol.93, pg.295; and Wasa’il al-Shi’ah, vol.4, pg.1086, hadith no.8616. https://www.al-Islam.org/supplication-in-the-eyes-of-ahlalbayt-Muhammad-Mahdi-al-asifi the goal of creation is recieving divine special and infinite mercy. studying divine attributes and actions and studying the creation of man, guiding him by sending His messages through Prophets, and His generous rewards makes it very clear that everything is based on His mercy. Indeed, the entire story of creation can be summarized in a few sentences: The Most merciful God wanted to show His mercy. Therefore, He created this world. He gave His mercy to human beings so that they would become His vicegerents on Earth and become a means of His mercy. God’s mercy has no limit and does not accept any restriction. The only restriction is in our understanding and therefore we may not be able to grasp all aspects of His mercy. His mercy is all-embracing and all-inclusive; nothing falls out of it. As Allah says in the Qur’an: "My mercy has encompassed everything." (7: 156) In a divine saying, we read: "If the people who have turned their back on Me knew how much I love them to come back they would have died out of joy." Allah does not need anyone, but still, out of His mercy, He does not want even a single person to go astray. In a beautiful supplication which is recommended to be recited after each daily prayer, we say: "O Allah! Your forgiveness gives me hope more than my actions. O Allah! Indeed Your mercy is greater than my sins. O Allah! If I am not qualified to reach your mercy, Your mercy is able to reach and embrace me. Because Your mercy has embraced everything." https://www.al-Islam.org/message-thaqalayn/vol11-n4-2011/understanding-God-s-mercy-part-1-Mohammed-Ali-shomali Imam Sadiq (a) was asked by Abu Basir about the meaning of the verse 11:118-119 and Imam replied: "God created man so that they do something to deserve His mercy and then He would give them His mercy." (Al-Tawhid by Saduq, p. 404) Thus, God wanted to give opportunity to people to do good deeds so that they would deserve extra mercy from Him. https://www.al-Islam.org/message-thaqalayn/vol-12-no-1-spring-2010/understanding-God-s-mercy-part-2-Mohammed-Ali-shomali Imam as-Sadiq (a) said: “On the Day of Resurrection, Allah will extend His mercy so vastly that even Eblis will expect himself to be included with that mercy.” Quoted from Bihar ul-Anwar; 3/274 (as quoted from Sheikh as-Saduq’s al-Amali). “On the Day of Resurrection, the guilty believers will be stopped before Allah Who will personally interrogate him. He will display before him his sins in details, and the believer will confess of them all. The Lord will then say: ‘In the worldly life, I covered these sins and, now, I will cover them for you.’ He then will order to change them into virtues. As the record of that believer will be shown to people, they will say, ‘How admirable this man is! He did not commit a single sin!’ This is the meaning of God’s saying: “But only those who repent and believe and act righteously will have their sins replaced by virtue,” (25:70)” Quoted from Bihar ul-Anwar; vol. 3 page 274 (as quoted from al-Barqi’s al-Mahasin). Favorable Judgment about God: Imam as-Sadiq (a) said: “The last servant who will be sent to Hell will turn his face towards Allah. The Lord then will order the angels to bring him back. ‘Why did you turn your face, servant?’ the Lord will ask. ‘Lord,’ the servant will say, ‘I had another idea about you.’ ‘What did you think of Me, servant?’ the Lord will ask. The servant will answer, ‘I thought You would forgive me and allow me to live in Your Paradise.’ The Lord then will say, ‘My angels, I swear by My power, majesty, favors, tests, and exaltation, this servant had never thought good about Me for a single hour of his lifetime. Had he done so, I would not have sent him to Hell. Nevertheless, I will regard the lie that he has just told as true and allow him to be in Paradise.’ Allah will live up to the servant who thinks well of Him: ‘This was how you considered your Lord, but He knows you better than you know yourselves. Thus, you are now lost (41:23)5.’” Quoted from Bihar ul-Anwar; 3/301 (as quoted from as- Saduq’s Thawab ul-Aamal). Mohammed Ibn Muslim narrated that Imam al-Baqir (a) said to him: “Muhammad Ibn Muslim, all the sins of the believer who repents to Allah will be forgiven. He therefore should put a new beginning for himself after his repentance and Allah’s forgiveness to him. By Allah I swear, this is peculiar for people of faith.” “What if one commits sins from which he had repented and then repeat his repentance?” I asked. The Imam (a) wondered: “Muhammad Ibn Muslim, do you think that Allah does not accept the repentance of the believing servant who feels sorry for his sinning and seeks forgiveness and repents to Him?” I said: “What if that servant commits a sin repeatedly and repents to Allah repeatedly?” The Imam (a) answered: “Whenever a believer seeks forgiveness and repents, Allah accepts his repentance again. Allah is surely All-forgiving and All-merciful. He accepts the repentance and pardons the sins. You should never make the believers feel desperate of the mercy of Allah.” Quoted from al-Wafi; part 3 page 183 (as quoted from al- Kafi). https://www.al-Islam.org/ahlul-bayt-ethical-role-models-Sayyid-Mahdi-sadr the door of repentance and recieving divine mercy and forgiveness is always open for mankind during his life in the world. Allah (سُبْحَانَهُ وَ تَعَالَى) is most forgiving: In addition to His generous rewards, Allah (سُبْحَانَهُ وَ تَعَالَى) deals with sins or people with mercy and kindness. He assures the sinners that if they sincerely regret and repent, He will forgive them. When people go to the plane of ‘Arafat on the day of Arafah, all their sins will be forgiven, and by the time they leave ‘Arafat to go to Mash‘ar al-Haram they must not have any doubt about the forgiveness of their sins. It has been narrated that Allah (سُبْحَانَهُ وَ تَعَالَى) frees one million people from the hellfire each and every day in the month of Ramadan at the time of breaking the fast. On the night and day of Friday, Allah (سُبْحَانَهُ وَ تَعَالَى) frees one million people during each hour. In the night and day at the end of the month, Allah (سُبْحَانَهُ وَ تَعَالَى) frees people equal to whatever He has given during the month. Different types of forgiveness Upon reflection on the Qur’anic verses on forgiveness of sins by God, divine forgiveness can be classified into four types: 1. Simple forgiveness - Verses that refer simply to divine forgiveness such as the following: "Whoever commits evil or wrongs himself and then pleads God for forgiveness, will find God all-forgiving, all-merciful." (4:110) 2. Covering the sin - Sometimes not only the sin is forgiven, but it is also covered by Allah (سُبْحَانَهُ وَ تَعَالَى). Thus, on the Day of Judgment, no one would be able to find out the sin which this person had committed because it has been covered. This is preferable to people reading your record of the deeds and discovering your wrongdoings, even though they are forgiven. For example, the Qur’an says: "If you disclose your charities, that is well, but if you hide them and give them to the poor, that is better for you, and it will atone for some of your misdeeds, and God is well aware of what you do." (2:271) 3. Wiping out sins - According to Islamic sources, Allah (سُبْحَانَهُ وَ تَعَالَى) may wipe out the sins and bad actions of certain people. This seems to be a kind of forgiveness which is more than simple forgiveness or even forgiveness with covering and hiding the sins, because here the sins are totally wiped out with no trace of them remaining. The advantage of the latter is that the corrected error would not be known by others and the one who has been forgiven would not be reminded of his sin. However, there is a worry that this cover may be removed and the sins under it might be disclosed. Thus a more powerful form of forgiveness is to entirely wipe out the error. For example, Imam Sadiq (s) is quoted as saying: "Friday has an obligatory right. Be careful not to miss it or to do little in worshipping Allah (سُبْحَانَهُ وَ تَعَالَى) and getting closer to Him through righteous deeds and refraining from all sins. Truly, Allah (سُبْحَانَهُ وَ تَعَالَى) multiplies good actions and wipes out the sins on this day, and ranks will be elevated. Its night is like its day. If you are able to revive it by supplicating and saying prayer, do so, because Allah (سُبْحَانَهُ وَ تَعَالَى) multiplies in it good deeds and wipes out the bad deeds. Truly Allah is All-bounteous, Generous." We also read in a hadith from Imam Baqir (a): "The one who [sincerely] repents is like the one who has never done any sin." 4. Transformation of sins into good deeds - According to the Qur’an and hadith, not only does Allah (سُبْحَانَهُ وَ تَعَالَى) forgives the sins of those who repent, but He may also transform their bad deeds into good ones: "Excepting those who repent, attain faith, and act righteously. For such, God will replace their misdeeds with good deeds, and God is all-forgiving, all-merciful. (He wipes out the sins) and in each place writes down a good action." (25:70) This is much more than forgiving sins and wiping them out. In this way, Allah (سُبْحَانَهُ وَ تَعَالَى) actually replaces their sins with good actions and rewards them for these good sins. Not only will they not be punished for their sins, but they will be able to recover at least part of their loss. Certainly everyone who does not harvest good in his life is in loss, even if he does not do anything sinful. Interestingly, it can be understood from a saying of Imam Sajjad (a) that good deeds which are replaced with bad actions might still be multiplied like the good actions of the pious. Imam Sajjad (a) addresses Allah (سُبْحَانَهُ وَ تَعَالَى) in one of his supplications: "O He who changes evil deeds into manifold good deeds!" Not only does He replace good actions with bad actions, but He changes bad actions into manifold good actions. For example, one who has spent one pound sinfully after repentance and receiving this type of treatment from Allah (سُبْحَانَهُ وَ تَعَالَى), he would receive rewards for spending several pounds in good purposes in the record of his deeds on the Day of Judgement. Reflecting on 1) the types of people who would be forgiven, 2) the types of people who would have their sins covered, 3) those who have sins that have been wiped out, and 4) those who would see their sins changed into a manifold of good actions, it might be inferred that if someone who has committed sins regrets sincerely and decides not to repeat them, his sins will be forgiven. As far as Allah (سُبْحَانَهُ وَ تَعَالَى) is concerned, there is no doubt about this. The repentant’s comprehension would increase resulting in the strength of his regret. He feels ashamed because although his sins are forgiven, he continues to ponder over his condition on the Day of Judgment, when he will stand in front of Allah (سُبْحَانَهُ وَ تَعَالَى) and the witnesses as his sins are being read to him. Although they will finally be forgiven, he would worry about his honor and tell himself, “It is disgraceful and shameful to me that before God’s forgiveness is announced, my sins will be read in the presence of the Prophet, Imams, and the general public.” For such people, Allah hides or even erases their bad deeds. As his understanding increases knowing that Allah (سُبْحَانَهُ وَ تَعَالَى) has forgiven him and has promised to preserve his honour, what about the time and opportunities he wasted? He could have taken many provisions during those years for his eternal journey. For such people, Allah (سُبْحَانَهُ وَ تَعَالَى) transforms their bad actions to good ones to prevent them worrying too much about their provision. But there is still a chance to develop their understanding and think that it is great that their bad actions have been changed into good actions, although we are still losing because those with good actions have been multiplied at least ten times, but our newly given good actions are not multiplied. It might be for such people that Allah (سُبْحَانَهُ وَ تَعَالَى) changes their bad deeds into multiplied good actions. Allah (سُبْحَانَهُ وَ تَعَالَى) does not punish anyone for another person’s bad action, but He may forgive a sinner for another person’s good action Another aspect of divine mercy is that sometimes Allah (s) forgives someone for the sake of another person. For example, the Qur’an says: "The faithful and their descendants who followed them in faith —We will make their descendants join them, and We will not stint anything from [the reward of] their deeds. Every man is a hostage to what he has earned." (52:21) https://www.al-Islam.org/message-thaqalayn/vol-13-no-3-autumn-2012/understanding-God-s-mercy-part-8-Mohammed-Ali-shomali
  5. Imam as-Sadiq (a) said: “On the Day of Resurrection, Allah will extend His mercy so vastly that even Eblis will expect himself to be included with that mercy.” Quoted from Bihar ul-Anwar; 3/274 (as quoted from Sheikh as-Saduq’s al-Amali). “On the Day of Resurrection, the guilty believers will be stopped before Allah Who will personally interrogate him. He will display before him his sins in details, and the believer will confess of them all. The Lord will then say: ‘In the worldly life, I covered these sins and, now, I will cover them for you.’ He then will order to change them into virtues. As the record of that believer will be shown to people, they will say, ‘How admirable this man is! He did not commit a single sin!’ This is the meaning of God’s saying: “But only those who repent and believe and act righteously will have their sins replaced by virtue,” (25:70)” Quoted from Bihar ul-Anwar; vol. 3 page 274 (as quoted from al-Barqi’s al-Mahasin). Favorable Judgment about God: Imam as-Sadiq (a) said: “The last servant who will be sent to Hell will turn his face towards Allah. The Lord then will order the angels to bring him back. ‘Why did you turn your face, servant?’ the Lord will ask. ‘Lord,’ the servant will say, ‘I had another idea about you.’ ‘What did you think of Me, servant?’ the Lord will ask. The servant will answer, ‘I thought You would forgive me and allow me to live in Your Paradise.’ The Lord then will say, ‘My angels, I swear by My power, majesty, favors, tests, and exaltation, this servant had never thought good about Me for a single hour of his lifetime. Had he done so, I would not have sent him to Hell. Nevertheless, I will regard the lie that he has just told as true and allow him to be in Paradise.’ Allah will live up to the servant who thinks well of Him: ‘This was how you considered your Lord, but He knows you better than you know yourselves. Thus, you are now lost (41:23)5.’” Quoted from Bihar ul-Anwar; 3/301 (as quoted from as- Saduq’s Thawab ul-Aamal). Mohammed Ibn Muslim narrated that Imam al-Baqir (a) said to him: “Muhammad Ibn Muslim, all the sins of the believer who repents to Allah will be forgiven. He therefore should put a new beginning for himself after his repentance and Allah’s forgiveness to him. By Allah I swear, this is peculiar for people of faith.” “What if one commits sins from which he had repented and then repeat his repentance?” I asked. The Imam (a) wondered: “Muhammad Ibn Muslim, do you think that Allah does not accept the repentance of the believing servant who feels sorry for his sinning and seeks forgiveness and repents to Him?” I said: “What if that servant commits a sin repeatedly and repents to Allah repeatedly?” The Imam (a) answered: “Whenever a believer seeks forgiveness and repents, Allah accepts his repentance again. Allah is surely All-forgiving and All-merciful. He accepts the repentance and pardons the sins. You should never make the believers feel desperate of the mercy of Allah.” Quoted from al-Wafi; part 3 page 183 (as quoted from al- Kafi). https://www.al-Islam.org/ahlul-bayt-ethical-role-models-Sayyid-Mahdi-sadr
  6. Imam Reza ((عليه السلام).) narrates through his forefathers from Amir al-mu'minin ((عليه السلام).) that he said: “I heard the Apostle of Allah saying: 'Allah, Mighty and Great is He, has said: “I have divided the Opening of the Book between Myself and My servant; so, its half is for Me and the (other) half is for My servant. And My servant shall get what he asks for.” When the servant says: “In the name of Allah, the Beneficent, the Merciful”, Allah, Great is His Glory, says: “My servant has started with My name, and it is incumbent upon Me that I should complete his works for him and bless him in his affairs.” And when he says: “All praise is due to Allah”, the Lord of the worlds, Allah, Great is His Glory, says: “My servant has praised Me, and he knows that the bounties that are with him are from Me, and that the misfortunes that have been averted from him were so averted by My grace; (O My angels!) I appoint you as My witnesses that I shall add for him the favours of the next world to those of this world, and will avert from him the calamities of the next world as I have averted from him the calamities of this world.” And when he says, “The Beneficent, the Merciful”, Allah, Great is His Glory, says: “My servant bore witness for Me that I am the Beneficent, the Merciful; I make you My witness that I will most surely augment his share in My mercy, and I will most certainly increase his portion in My bounties.” And when he says, “The Master of the Day of Judgement”, Allah, the High, says: “I make you My witness that, as he has acknowledged that I am the Master of the Day of Judgement, I will most certainly make his reckoning easier (for him) on the Day of Reckoning, and I will most certainly accept his good deeds, and look over his sins.” And when he says: “Thee do we worship”, Allah, Mighty and Great is He, says: “My servant is telling truth, He worships Me only. Be My witness that I will most surely give him for his worship a reward that will be the (object of) envy to all who opposed him when he worshipped Me.” And when he says, “and Thee do we beseech for help”, Allah, the High, says: “From Me has My servant sought help, and in Me has he taken refuge. Be My witness that I will most certainly help him in his affairs, and will aid him in his difficulties, and will take his hand in his calamities.” And when he says, “Guide us to the right path . . ., ” Allah, Mighty and Great is He, says: “This (part) is for My servant, and My servant shall have what he asks for; and I have answered (the prayer of) My servant, and have given him what he hopes for and have protected him from what he is afraid of.” ' ” (`Uyūnu 'l-akhbar). https://www.al-Islam.org/al-mizan-exegesis-Qur'an-vol-1-allamah-tabatabai
  7. Question 13: Is seeking help from someone other than God regarded as a kind of polytheism {shirk}? Reply: From the viewpoint of reason and logic of revelation, just as all human beings, nay, all phenomena of the world, are in need of God in their creation, they are also in need of Him for their subsistence. In this regard, the Holy Qur’an states: “O mankind! You are the ones who stand in need of Allah, and Allah—He is the All-sufficient, the All-laudable.” Surah Fatir (or al-Mala’ikah) 35:15. In another place, it attributes all victories to the Lord of the worlds, stating: “And victory comes only from Allah, the All-mighty, the All-wise.” Surah Al ‘Imran 3:126. Abiding by this principle confirmed by Islam, we, Muslims, recite this noble verse in every prayer: “You {alone} do we worship, and to You {alone} do we turn for help.” Surah al-Fatihah 1:5. Now, let us clarify the abovementioned question: Seeking help from someone other than God is viewed in two ways: 1. The first is that we seek assistance from another man or phenomenon by holding that he or it is independent in his or its power or action, and supposing him or it as needless of God in giving assistance. Without any doubt, seeking assistance from someone other than God in this way is sheer polytheism. The Holy Qur’an points to its futility in the following verse: ﴿ قُلْ مَن ذَا الَّذِي يَعْصِمُكُم مِّنَ اللَّهِ إِنْ أَرَادَ بِكُمْ سُوءاً أَوْ أَرَادَ بِكُمْ رَحْمَةً وَلَا يَجِدُونَ لَهُم مِّن دُونِ اللَّهِ وَلِيّاً وَلَا نَصِيراً “Say, ‘Who is it that can protect you from Allah should He desire to cause you ill, or desire to grant you mercy?’ They will not find for themselves any protector or helper besides Allah.” Surah al-Ahzab 33:17. 2. The second is that we seek help from another person by holding that that person is someone who is in need of God, as not independent and that his power comes from God, the Exalted, through which to solve some of the problems of the servants (of God). On the basis of this mindset, the one from whom we seek is granted “mediation” by God, the Exalted, for fulfilling some of the needs. Seeking help in this way is, in reality, seeking assistance from God Who has endowed existence to these mediums and intermediaries, and granted power and effect to them for fulfilling others’ needs. In principle, the life of every human being is founded on seeking help from mediums and intermediaries without which man’s life will be chaotic. Now, if we look at these mediums as the agents for fulfilling the assistance of God and hold that they have been originated and granted power by Him, in this case seeking help will by no means contradict monotheism. If a devoted godly farmer seeks aid through such agents like land, water, air, and the sun to plant seeds and bring them up until they yield fruit, he has actually sought help from God because it is He Who has given power and activity to these agents. It is clear that seeking assistance in the mentioned way is totally consistent with the spirit of monotheism. In fact, the Glorious Qur’an invites us to seek assistance through such things like patience and prayer as in the following verse: “And take recourse in patience and prayer.” Surah al-Baqarah 2:45. It is evident that constancy and patience is a human attribute, yet we are invited to seek assistance through it. The aforementioned way of seeking assistance is not inconsistent with turning for help to God as stated in the following verse: “You {alone} do we worship, and to You {alone} do we turn for help.” Surah al-Fatihah 1:5. https://www.al-Islam.org/Shia-rebuts-Sayyid-rida-husayni-nasab
  8. Salam. Question 14: Is calling on someone tantamount to worshipping him and to polytheism? What has prompted this question to be posed is the outward meaning of some of the verses of the Qur’an, which seemingly prohibit invoking anyone other than Allah. “The places of worship belong to Allah, so do not invoke anyone along with Allah.” Surah al-Jinn 72:18. “Nor invoke besides Allah that which neither benefits you nor can do you any harm.” Surah Yunus 10:106. Referring to such verses, a group of people hold that calling on others and invoking dead sacred figures or righteous people as polytheism and an act of worshipping them. Reply: In order to make clear the answer to this question, we ought to explain the meaning of the two terms, du‘a’ {supplication} and ‘ibadah {worship}: As a matter of fact, the word “du‘a” literally means “calling” and “invoking” while the term “‘ibadah” means “worship”, and these two terms should not be considered synonymous. That is, the word “call” or “invocation” does not always mean “worship” for the reasons that follow: First: The term “da‘wah” (a derivative of du‘a’) has been used in some Qur’anic verses but not in the sense of “‘ibadah”. For example: “He (Nuh) said, ‘My Lord! Indeed I have summoned my people night and day’.” Surah Nuh 71:5. Can we say that what Nuh (Noah) (‘a) meant is: “I have worshipped my people night and day”? As such, it cannot be said that da‘wah and ‘ibadah are synonyms, or that to seek help from the Prophet or a righteous person is to worship him; for, da‘wah or nida’ {call} has more general meaning than worship. Second: Du‘a’ in these verses does not absolutely mean invocation; rather, it means a particular call which can be a constituent part of the word “worship”; for, this group of verses are about idol-worshippers who took their idols as gods. No doubt idol-worshippers’s humility, supplication and imploration were dedicated to the idols they described as possessors of the right of intercession, forgiveness, etc. and recognized as independent possessors of the affairs in this world and the hereafter. It is obvious that under such conditions to turn to these creatures in supplication or request of any kind will be considered as worship and devotion. As vivid evidence to the fact that the idol-worshippers’ supplication or invocation is an expression of their belief in the divinity of idols, we introduce the following verse: “Of no avail to them were their gods whom they would invoke besides Allah, in any wise.” Surah Hud 11:101. Therefore, the verses under discussion are irrelevant to our subject; our subject is concerned with the asking of one servant from another servant (of God) whom the former does not regard as lord and God nor an omnipotent master and possessor of the affairs in this world and the hereafter; rather, he regards him as an honorable servant who is loved by God and has been chosen for the station of prophethood or imamah {leadership} and God has promised to grant his supplication on behalf of His servants as He says: “Had they, when they wronged themselves, come to you and pleaded Allah for forgiveness, and the Apostle had pleaded for forgiveness for them, they would have surely found Allah all-clement, all-merciful.” Surah an-Nisa’ 4:64. Third: The quoted verses prove clearly that calling on someone {da‘wah} does not mean mere asking for a need or something to be done but a ‘devotional’ call. As such, in one of the verses, the term “‘ibadah” has been mentioned immediately after the word da‘wah: “Your Lord has said, ‘Call Me, and I will hear you{r supplications}!’ Indeed those who are disdainful of My worship will enter hell in utter humility.” Surah al-Ghafir (or Mu’min) 40:60. We notice that at the beginning of the verse, the term “ud‘uni” {call me} is followed by the term “‘ibadati” {My worship}. This testifies to the fact that da‘wah means a particular way of asking or seeking help from certain beings that have been recognized as having divine attributes. Conclusion From the three stated preliminaries, we reach the conclusion that the main purport of these Qur’anic verses is prohibition from calling upon the groups of idolaters who regard the idols as partners of God or having the power of intercession, and from any gesture of humility, meekness, or lamentation, seeking assistance, pleading, and request for intercession, or seeking help for the fulfillment of need with the belief that they are gods who have been commissioned to do divine acts and to do some acts related to this world and the hereafter. What relationship do these verses have with imploring a pure soul which, according to the supplicator has not gone a speck beyond the limit of servitude, but a beloved and honorable servant of God?! When the Qur’an says: “The places of worship belong to Allah, so do not invoke anyone along with Allah,” Surah al-Jinn 72:18. it refers to the way the Arabs before Islam called upon the idols, celestial bodies, angels, and jinns that they worshipped. This verse and other related verses are pertaining to calling upon a person or thing deemed as an object of worship. No doubt, requesting from these beings in such a belief is tantamount to worshipping them. But what do these verses have to do with the idea of asking a person to pray for you without considering that person as God, lord or capable of governing world, but treats him instead as a worthy servant whom God loves? Some may imagine that one can call on outstanding godly figures only when they are alive and it is an act of polytheism to do so after their demise. In reply, we say: First: It is from the pure souls of such good servants (of God) as the Prophet and the Imams (‘a) who are, as described by the Qur’anic verses, alive and leading their purgatorial {barzakhi} life, that we seek aid and not from their dead bodies in the ground. And our presence in the vicinity of their shrines contributes to strengthening our communion with and attention to their sacred souls. According to hadiths, in these sites supplications are granted. Second: Their being alive or dead cannot be a criterion for distinguishing monotheism from polytheism. It is worth noticing that our discussion is about the criteria of polytheism and monotheism, and not about the importance or unimportance of these supplications. Of course, this issue (that is, the importance or unimportance of this kind of implorations) has been treated elsewhere. •Question 20: During ziyarah, why do the Shi‘ah kiss the doors and walls of the shrines of awliya’ and seek blessings {tabarruk} whereby? Reply: Seeking blessings {tabarruk} through the remnants (and symbols) of the saints {awliya’} of God is not a new phenomenon among Muslims; rather, this behavior can be traced back to the Prophet’s life account and to the life of his Companions. Not only the Holy Prophet (S) and his Companions did this act but also past Prophets (‘a) used to do it. Below are the proofs provided by the Qur’an and Sunnah concerning the legitimacy of seeking blessings through the remnants (and symbols) of the awliya’. 1. In the Holy Qur’an we read that when Yusuf (Joseph) the Truthful (‘a) introduced himself to his brothers and forgave them, he said: “Take this shirt of mine, and cast it upon my father’s face; he will regain his sight.” Surah Yusuf 12:93. Then, the Qur’an recounts: “When the bearer of good news arrived, he cast it on his face, and he regained his sight.” Surah Yusuf 12:96. The expressive content of these Qur’anic words proves clearly how a Prophet of God (Hadrat Ya‘qub (‘a)) seeks blessings through the shirt of another Prophet (Hadrat Yusuf (‘a)). Furthermore, it indicates that the said shirt caused Hadrat Ya‘qub (‘a) to regain his sight. Now, can we say that this act of the two holy Prophets (‘a) is not within the ambit of monotheism and worship of God?! 2. No one doubts that while circumambulating the House of God {tawaf}, the Holy Prophet of Islam (S) used to touch or kiss the Black Stone {Hajar al-Aswad}. Bukhari in his Sahih says: “I saw the Messenger of Allah (S) touch and kiss it (Hajar al-Aswad).” Sahih al-Bukhari (Egypt), vol. 2, “Kitab al-Hajj,” “Bab Taqbil al-Hajar,” pp. 151-152. So, if touching or kissing a stone was an act of associating partner with God, how would the Prophet who called for monotheism do it? 3. In the Sahihs, Musnads and books of history and traditions, there are plentiful hadiths regarding the Prophet’s Companions’ seeking blessings through the Prophet’s (S) belongings such as garment, water of wudu’ {ablution}, water vessel, etc. These hadiths remove any doubt about the legitimacy and wholesomeness of this practice. We cannot cite all the hadiths related to this issue in this volume, and we shall mention only some of them: a. In his Sahih, Bukhari narrates a long tradition which contains a description of some of the features of the Prophet (S) and his Companions, and says: “When he (Prophet) performed wudu’, they (Muslims) would seemingly fight with one another (in order to get some of the water the Prophet (S) used in wudu’).” Sahih al-Bukhari (Egypt), vol. 3, “Kitab ma Yajuz min ash-Shurut fi’l-Islam,” “Bab ash-Shurut fi’l-Jihad wa’l-Masalahah,” p. 195. b. Ibn Hajar says: “They brought children to the Prophet (S) and he blessed them.” Al-Isabah (Egypt), vol. 1, “Khutbah al-Kitab,” p. 7. c. Muhammad Tahir al-Makki says: “Umm Thabit is reported to have said: ‘Once the Messenger of Allah (S) called on me and while standing drank water from the mouth of a waterskin, which was suspended. So I rose up and cut off the mouth of the waterskin’.” He then adds: “Tirmidhi narrates this hadith, too and says: ‘It is an authentic {sahih} and sound {Hasan} hadith’, and the commentator of this hadith says in the book, Riyad as-Salihin: ‘Umm Thabit cut off the mouth of the waterskin so as to keep for herself the place of the Prophet’s mouth whereby she sought blessing {tabarruk}. Similarly, the Companions would drink water from where the Prophet used to drink’.” Muhammad Tahir al-Makki, Tabarruk as-Sahabah, trans. Ansari, chap. 1, p. 29. “The servants of Medina used to go to the Messenger of Allah (S) after morning {subh} prayer with vessels full of water and he would place his hand into each vessel. Sometimes they would go to him in cold mornings and he would place his hand into them (vessels).” Sahih Muslim, vol. 7, “Kitab al-Fada’il,” “Bab Qurb an-Nabi (S) min an-Nas wa Tabarrukihim bihi,” p. 79. For more information, refer to the following references: Sahih al-Bukhari, “Kitab al-Ashribah”; Malik, Al-Muwatta’, vol. 1, the section on invoking blessings to the Prophet (S), p. 138; Asad al-Ghabah, vol. 5, p. 90; Musnab Ahmad ibn Hanbal, vol. 4, p. 32; Al-Isti‘ab, vol. 3, at the margin of “al-Isabah,” p. 631; Fath al-Bari, vol. 1, pp. 281-282. This shows clearly that seeking blessings through the belongings of awliya’ of God is not a problem. It also shows that those who accuse the Shi‘ah of polytheism and associating partners with Allah on account of this practice have no clear idea of the meaning of monotheism {tawhid}. Polytheism or worshipping other than Allah means to have one of the creatures as a God along with Allah or to attribute to that creature some divine acts by considering him as independent and needless of God in the essence of creation or power. This is while the Shi‘ah regard the belongings of awliya’ of God, just like theirs owners, as things that are made by God and these things are in need of Him both in the essence of existence and in power. The Shi‘ah seek blessings through these symbols only to show respect to their leaders and forerunners of the religion of God and to express their sincere love for them. When the Shi‘ah kiss part of the shrine or its doors or walls during their visitation to the holy shrine of the Prophet (S) and his Ahl al-Bayt (‘a), it is only because they love the Holy Prophet (S) and his progeny, and this is an issue of human emotion, which manifests itself in the person in love. A sweet-tongued man of letter says: "By Layla’s residence I pass; I kiss this wall and that wall. It is not the love of residence that gladdens my heart; rather, the love of its dweller." https://www.al-Islam.org/Shia-rebuts-Sayyid-rida-husayni-nasab
  9. Allah's mercy and forgiveness in Qur'an and ahadith: Allah forgives any sin if the sinner sincerely repents, reforms and asks divine forgiveness and mercy. “in the name of Allah, the all-merciful, the most merciful.” Salam. people can everytime ask Allah's mercy and forgiveness, the door of repentance and recieving divine mercy and forgiveness is always open for mankind during his life in the world. Allah is always waiting for his servants to return to him and ask divine mercy and forgiveness and Allah includes them among the people who recieve divine infinite and especial mercy! Vastness of God’s Mercy and Pardon: “Your Lord's mercy is completely overwhelming. (6:147)” “Your Lord, certainly, has forgiveness for the injustice of the people. (13:6)” the all-merciful Allah says in the holy Qur'an: “And ask forgiveness of your Lord, then turn to Him; surely my Lord is Merciful, Loving-kind.” holy Qur'an: 11/90. “When the faithful come to you, say to them, "Peace be upon you. Your Lord has decreed for Himself to be All-merciful. Anyone of you who commits a sin out of ignorance, then repents, and reforms himself will find that Allah is All-forgiving and All- merciful." (6:54)” surah alanaam: verse 54. "As for those who believe in Allah and hold fast by Him, He will cause them to enter into His Mercy." (4:175) "Say, ‘My Lord, forgive and have mercy, and You are the Best of those who are merciful.’" (23:118) The Holy Qur’an declares to the sinners not to be desperate of Allah's Mercy, since Allah would forgive all the sins. “(Muhammad), tell my servants who have committed injustice to themselves, ‘Do not despair of the mercy of Allah. Allah certainly forgives all sins. He is All-forgiving and All-merciful.’ (39:53)” “And do not despair of receiving comfort from Allah; only the unbelievers’ despair of receiving comfort from Him. (12:87)” the all merciful God says in the holy Qur'an: "Surely Allah is Pardoning, Forgiving." (4:43) The Qur’anic verses like the ones below indicate that the Almighty would pardon the wrongdoing of every sinner. "Allah is All-forgiving, All-compassionate." (2:173) "But whoever repents after his wickedness and reforms himself, then surely Allah will turn him mercifully; surely Allah is Forgiving, Merciful." (5:39) "Be careful of your duty to Allah; surely Allah is Forgiving Merciful." (8:69) "Why should Allah chastise you if you are grateful and believe? And Allah is the Multiplier of rewards, Knowing." Qur'an: 4-147. Imam ‘Ali (عليه السلام) said: "Allah’s orders are obligatory and out of expedience and wisdom. His takes pleasure in Mercy and Forgiveness. He rules with knowledge and awareness and forgives patiently." Nahj Al-Balagha: sermon 160. Imam ‘Ali (عليه السلام) stated: "Allah’s Forgiveness would rush to anyone who avoids what Allah has forbidden." Bihar al-Anwar: 75/ 90, Bab 16, tradition 95. Amirul-Mu'minin (a) said to the man who was prevailed by despair of God’s mercy out of his many sins: “You, to despair of the mercy of Allah is the greatest sin that you have ever committed.” Quoted from Jami us-Sa’adat; part 1 page 246. For obtaining Allah’s Mercy, one should certainly observe some matters. Imam al-Baqir (عليه السلام) said: "Obtain Allah’s Mercy and Forgiveness by returning to Him, and for realizing your return get help from sincere praying in the middle of night." Bihar al-Anwar: 75/ 162, Bab 22, tradition 1. A Berduin told the Messenger of Allah: “O Prophet of Allah! Who would account for people’s deeds?” The Prophet (S) answered: “The Almighty would.” The Arab man said: “By the Lord of Kaaba then we would be saved.” The Prophet asked: “Why do you think so?” He replied: “The Generous would forgive if He gets Power.” Wurram Collection: 1/ 9. It is narrated from Imam al-Baqir (as): “By Allah, He does not expect but two attributes from His servants; that they confess to His blessings so that He would increase them, and that they confess to their sins so that He would forgive them.” Al-Kafi: 2/ 426, Bab Al-’I’tiraf bil Zunub, tradition 2; Mizan al-Hikmah: 2/ 642, Al-Tawba, tradition 2153. Imam ‘Ali (عليه السلام) says: "Allah is not to open up the doors of gratitude to His servant but close the doors of increased blessings. He is not to allow him to supplicate, but limit fulfillment of his supplication. And He does not intend to open the doors of repentance, but close the doors of His forgiveness." Nahj Al-Balagha: Hikmat 435. The Messenger of Allah (S) lists the signs of a real repentant as follows: "A repentant servant of Allah has four signs; complete obedience of Allah in deeds and behaviors, leaving the untruth, sticking to the truth, and intense enthusiasm to do good." Tuhaf Al-’Uqol: 18; Mizan al-Hikmah: 2/ 638, Al-Tawba, tradition 2126. It is narrated from the Messenger of Allah (S) who said: "One who repents Allah would accept his repentance and order his organs to cover sins from his sight. He would order the Earth segments to make him neglect his sins, and makes the Writers forget what they have written in that servant's letter of deeds." Bihar al-Anwar: 6/ 28, Bab 20, tradition 32. Mu'awiyat Ibn Wahab quotes Imam Sadiq (عليه السلام) as saying: ‘If a servant repents sincerely, Allah would love him and cover his faults in the world and the Hereafter.’ I asked Imam Sadiq (as): ‘How will Allah cover them?’ Imam (عليه السلام) replied: ‘He will make the two angels, in charge of that servant, forget all about his sins they have recorded, and will reveal to his body organs to do so. So the servant would meet Allah while there is no record of his sins.’ Al-Kafi, 2/ 436, Bab Al-Towba, tradition 12. In the Qur’anic exegesis book, Minhaj al-Sadiqin, we read: On the Day of Resurrection, the servant is brought before the Almighty, Who orders to place him in a dome. Then Allah would address that servant: 'My Servant! You benefited from My blessings for committing sins, and as I increased My blessings for you, you increased your wrongdoing.' So the servant bends his head from shyness. He is then addressed: 'My servant! At the same time as you committed sin I forgave you and removed all your sins.' Another servant is brought before Him afterwards and counted for his deeds until he becomes tearful. The Almighty says: 'My Servant! When you committed sins joyfully I did not embarrass you; how do I chastise you now that you are weeping? I forgive you and let you come into My Paradise!' Nour Al-Thaqalayn: 4/33. Amir al-Mu’minin (عليه السلام), in one part of dua kumayl tells Allah: “it is very far from You to spoil the one who have accepted Your divinity and training, via Your spiritual blessings. It is very far from You to torture the one who You have have brought to Your nearness and mercy, or to drive away the one who You have given refuge, or chastise the one who You have spared.” o my lord, You are so Merciful and so Generous that You have addressed the sinful human: “You called me and I answered you, you asked Me and I granted you, you opposed Me but I respited, you left Me but I watched you, you disobeyed My orders but I concealed your sins; if you return to me I would accept you, and if you went away from Me, I wait for your return to Me. I am the most Generous of the generous, the most Forgiver of the forgivers, and the most Merciful of the merciful.” Allah addressed Prophet David (as): “Say to My servants: Why don’t you befriend Me, since I deserve friendship? I am a God of no miserliness, there’s no ignorance in My Omniscience, no incapacity in My Forbearance, and no alternation in My Attributes or My Speech. My Mercy and Forgiveness is unvarying and constant. I am the friend of him who befriends Me, and I accompany him who invokes on Me in his solitude. O David! He who seeks Me finds Me; and he who finds Me deserves not to lose Me. O David! Blessing is from Me but My servants thank others; I ward off calamity but they seek it from others. Their safe haven is My Presence, but they seek refuge from others, though finally they return to Me.” It should be noted that this great recompense and wonderful reward is not rare of Allah’s extended Mercy, unlimited Beneficence, and infinite treasure of rewards. https://www.al-Islam.org/commentary-kumayl-supplication-allama-husayn-ansariyan In a divine saying, we read: "If the people who have turned their back on Me knew how much I love them to come back they would have died out of joy." Allah does not need anyone, but still, out of His mercy, He does not want even a single person to go astray. In a beautiful supplication which is recommended to be recited after each daily prayer, we say: "O Allah! Your forgiveness gives me hope more than my actions. O Allah! Indeed Your mercy is greater than my sins. O Allah! If I am not qualified to reach your mercy, Your mercy is able to reach and embrace me. Because Your mercy has embraced everything." https://www.al-Islam.org/message-thaqalayn/vol11-n4-2011/understanding-God-s-mercy-part-1-Mohammed-Ali-shomali Imam as-Sadiq (a) said: “On the Day of Resurrection, Allah will extend His mercy so vastly that even Eblis will expect himself to be included with that mercy.” Quoted from Bihar ul-Anwar; 3/274 (as quoted from Sheikh as-Saduq’s al-Amali). “On the Day of Resurrection, the guilty believers will be stopped before Allah Who will personally interrogate him. He will display before him his sins in details, and the believer will confess of them all. The Lord will then say: ‘In the worldly life, I covered these sins and, now, I will cover them for you.’ He then will order to change them into virtues. As the record of that believer will be shown to people, they will say, ‘How admirable this man is! He did not commit a single sin!’ This is the meaning of God’s saying: “But only those who repent and believe and act righteously will have their sins replaced by virtue,” (25:70)” Quoted from Bihar ul-Anwar; vol. 3 page 274 (as quoted from al-Barqi’s al-Mahasin). Favorable Judgment about God: Imam as-Sadiq (a) said: “The last servant who will be sent to Hell will turn his face towards Allah. The Lord then will order the angels to bring him back. ‘Why did you turn your face, servant?’ the Lord will ask. ‘Lord,’ the servant will say, ‘I had another idea about you.’ ‘What did you think of Me, servant?’ the Lord will ask. The servant will answer, ‘I thought You would forgive me and allow me to live in Your Paradise.’ The Lord then will say, ‘My angels, I swear by My power, majesty, favors, tests, and exaltation, this servant had never thought good about Me for a single hour of his lifetime. Had he done so, I would not have sent him to Hell. Nevertheless, I will regard the lie that he has just told as true and allow him to be in Paradise.’ Allah will live up to the servant who thinks well of Him: ‘This was how you considered your Lord, but He knows you better than you know yourselves. Thus, you are now lost (41:23)5.’” Quoted from Bihar ul-Anwar; 3/301 (as quoted from as- Saduq’s Thawab ul-Aamal). If a repentant breaks his promise or resolution and goes against it, his earlier Tawba will not be nullified. So he should take this opportunity to repent for his later sin and try his utmost to suppress sin and refrain from it. Mohammed Ibn Muslim narrated that Imam al-Baqir (a) said to him: “Muhammad Ibn Muslim, all the sins of the believer who repents to Allah will be forgiven. He therefore should put a new beginning for himself after his repentance and Allah’s forgiveness to him. By Allah I swear, this is peculiar for people of faith.” “What if one commits sins from which he had repented and then repeat his repentance?” I asked. The Imam (a) wondered: “Muhammad Ibn Muslim, do you think that Allah does not accept the repentance of the believing servant who feels sorry for his sinning and seeks forgiveness and repents to Him?” I said: “What if that servant commits a sin repeatedly and repents to Allah repeatedly?” The Imam (a) answered: “Whenever a believer seeks forgiveness and repents, Allah accepts his repentance again. Allah is surely All-forgiving and All-merciful. He accepts the repentance and pardons the sins. You should never make the believers feel desperate of the mercy of Allah.” Quoted from al-Wafi; part 3 page 183 (as quoted from al- Kafi). https://www.al-Islam.org/ahlul-bayt-ethical-role-models-Sayyid-Mahdi-sadr the all merciful God says in verse 8 of sura tahrim: "O you who believe! turn to Allah a sincere turning; maybe your Lord will remove from you your evil and cause you to enter gardens beneath which rivers flow, on the day on which Allah will not abase the Prophet and those who believe with him; their light shall run on before them and on their right hands; they shall say: "Our Lord! make perfect for us our light, and grant us protection, surely Thou hast power over all things." Allah (سُبْحَانَهُ وَ تَعَالَى) is most forgiving: In addition to His generous rewards, Allah (سُبْحَانَهُ وَ تَعَالَى) deals with sins or people with mercy and kindness. He assures the sinners that if they sincerely regret and repent, He will forgive them. When people go to the plane of ‘Arafat on the day of Arafah, all their sins will be forgiven, and by the time they leave ‘Arafat to go to Mash‘ar al-Haram they must not have any doubt about the forgiveness of their sins. It has been narrated that Allah (سُبْحَانَهُ وَ تَعَالَى) frees one million people from the hellfire each and every day in the month of Ramadan at the time of breaking the fast. On the night and day of Friday, Allah (سُبْحَانَهُ وَ تَعَالَى) frees one million people during each hour. In the night and day at the end of the month, Allah (سُبْحَانَهُ وَ تَعَالَى) frees people equal to whatever He has given during the month. Different types of forgiveness Upon reflection on the Qur’anic verses on forgiveness of sins by God, divine forgiveness can be classified into four types: 1. Simple forgiveness - Verses that refer simply to divine forgiveness such as the following: "Whoever commits evil or wrongs himself and then pleads God for forgiveness, will find God all-forgiving, all-merciful." (4:110) 2. Covering the sin - Sometimes not only the sin is forgiven, but it is also covered by Allah (سُبْحَانَهُ وَ تَعَالَى). Thus, on the Day of Judgment, no one would be able to find out the sin which this person had committed because it has been covered. This is preferable to people reading your record of the deeds and discovering your wrongdoings, even though they are forgiven. For example, the Qur’an says: "If you disclose your charities, that is well, but if you hide them and give them to the poor, that is better for you, and it will atone for some of your misdeeds, and God is well aware of what you do." (2:271) 3. Wiping out sins - According to Islamic sources, Allah (سُبْحَانَهُ وَ تَعَالَى) may wipe out the sins and bad actions of certain people. This seems to be a kind of forgiveness which is more than simple forgiveness or even forgiveness with covering and hiding the sins, because here the sins are totally wiped out with no trace of them remaining. The advantage of the latter is that the corrected error would not be known by others and the one who has been forgiven would not be reminded of his sin. However, there is a worry that this cover may be removed and the sins under it might be disclosed. Thus a more powerful form of forgiveness is to entirely wipe out the error. For example, Imam Sadiq (s) is quoted as saying: "Friday has an obligatory right. Be careful not to miss it or to do little in worshipping Allah (سُبْحَانَهُ وَ تَعَالَى) and getting closer to Him through righteous deeds and refraining from all sins. Truly, Allah (سُبْحَانَهُ وَ تَعَالَى) multiplies good actions and wipes out the sins on this day, and ranks will be elevated. Its night is like its day. If you are able to revive it by supplicating and saying prayer, do so, because Allah (سُبْحَانَهُ وَ تَعَالَى) multiplies in it good deeds and wipes out the bad deeds. Truly Allah is All-bounteous, Generous." We also read in a hadith from Imam Baqir (a): "The one who [sincerely] repents is like the one who has never done any sin." 4. Transformation of sins into good deeds - According to the Qur’an and hadith, not only does Allah (سُبْحَانَهُ وَ تَعَالَى) forgives the sins of those who repent, but He may also transform their bad deeds into good ones: "Excepting those who repent, attain faith, and act righteously. For such, God will replace their misdeeds with good deeds, and God is all-forgiving, all-merciful. (He wipes out the sins) and in each place writes down a good action." (25:70) This is much more than forgiving sins and wiping them out. In this way, Allah (سُبْحَانَهُ وَ تَعَالَى) actually replaces their sins with good actions and rewards them for these good sins. Not only will they not be punished for their sins, but they will be able to recover at least part of their loss. Certainly everyone who does not harvest good in his life is in loss, even if he does not do anything sinful. Interestingly, it can be understood from a saying of Imam Sajjad (a) that good deeds which are replaced with bad actions might still be multiplied like the good actions of the pious. Imam Sajjad (a) addresses Allah (سُبْحَانَهُ وَ تَعَالَى) in one of his supplications: "O He who changes evil deeds into manifold good deeds!" Not only does He replace good actions with bad actions, but He changes bad actions into manifold good actions. For example, one who has spent one pound sinfully after repentance and receiving this type of treatment from Allah (سُبْحَانَهُ وَ تَعَالَى), he would receive rewards for spending several pounds in good purposes in the record of his deeds on the Day of Judgement. Reflecting on 1) the types of people who would be forgiven, 2) the types of people who would have their sins covered, 3) those who have sins that have been wiped out, and 4) those who would see their sins changed into a manifold of good actions, it might be inferred that if someone who has committed sins regrets sincerely and decides not to repeat them, his sins will be forgiven. As far as Allah (سُبْحَانَهُ وَ تَعَالَى) is concerned, there is no doubt about this. The repentant’s comprehension would increase resulting in the strength of his regret. He feels ashamed because although his sins are forgiven, he continues to ponder over his condition on the Day of Judgment, when he will stand in front of Allah (سُبْحَانَهُ وَ تَعَالَى) and the witnesses as his sins are being read to him. Although they will finally be forgiven, he would worry about his honor and tell himself, “It is disgraceful and shameful to me that before God’s forgiveness is announced, my sins will be read in the presence of the Prophet, Imams, and the general public.” For such people, Allah hides or even erases their bad deeds. As his understanding increases knowing that Allah (سُبْحَانَهُ وَ تَعَالَى) has forgiven him and has promised to preserve his honour, what about the time and opportunities he wasted? He could have taken many provisions during those years for his eternal journey. For such people, Allah (سُبْحَانَهُ وَ تَعَالَى) transforms their bad actions to good ones to prevent them worrying too much about their provision. But there is still a chance to develop their understanding and think that it is great that their bad actions have been changed into good actions, although we are still losing because those with good actions have been multiplied at least ten times, but our newly given good actions are not multiplied. It might be for such people that Allah (سُبْحَانَهُ وَ تَعَالَى) changes their bad deeds into multiplied good actions. Allah (سُبْحَانَهُ وَ تَعَالَى) does not punish anyone for another person’s bad action, but He may forgive a sinner for another person’s good action Another aspect of divine mercy is that sometimes Allah (s) forgives someone for the sake of another person. For example, the Qur’an says: "The faithful and their descendants who followed them in faith —We will make their descendants join them, and We will not stint anything from [the reward of] their deeds. Every man is a hostage to what he has earned." (52:21) https://www.al-Islam.org/message-thaqalayn/vol-13-no-3-autumn-2012/understanding-God-s-mercy-part-8-Mohammed-Ali-shomali
  10. In the name of Allah, the all-merciful, the most merciful. Salam. Allah never leaves you alone. Allah is always with you, supports and guides you, accepts and multiplies your good deeds, forgives your mistakes, accepts your prayers, grants your wishes, and in the times that you forget him, He is waiting for you to return to him! Allah is the all-merciful, the most merciful, the most compassionate, the most forgiving, the most generous, loving-kind. . and he created all mankind to enter them in his paradise and bestows them his infinite and especial mercy. God’s mercy has no limit and does not accept any restriction. The only restriction is in our understanding and therefore we may not be able to grasp all aspects of His mercy. His mercy is all-embracing and all-inclusive; nothing falls out of it. As Allah says in the Qur’an: "My mercy has encompassed everything." (7: 156) In a divine saying, we read: "If the people who have turned their back on Me knew how much I love them to come back they would have died out of joy." Allah does not need anyone, but still, out of His mercy, He does not want even a single person to go astray. In a beautiful supplication which is recommended to be recited after each daily prayer, we say: "O Allah! Your forgiveness gives me hope more than my actions. O Allah! Indeed Your mercy is greater than my sins. O Allah! If I am not qualified to reach your mercy, Your mercy is able to reach and embrace me. Because Your mercy has embraced everything." https://www.al-Islam.org/message-thaqalayn/vol11-n4-2011/understanding-God-s-mercy-part-1-Mohammed-Ali-shomali do sincere prayer and be sure that prayer is the key to recieve every mercy and blessings from Allah. "surely my Lord is Nigh, Answering." holy Qur'an: 11-61. “And ask forgiveness of your Lord, then turn to Him; surely my Lord is Merciful, Loving-kind.” holy Qur'an: 11/90. the all merciful God says in the holy Qur'an: “And when those who believe in Our communications come to you, say: Peace be on you, your Lord has ordained mercy on Himself, (so) that if any one of you does evil in ignorance, then turns after that and acts aright, then He is Forgiving, Merciful.” surah alanaam: verse 54. "As for those who believe in Allah and hold fast by Him, He will cause them to enter into His Mercy." (4:175) "Say, ‘My Lord, forgive and have mercy, and You are the Best of those who are merciful.’" (23:118) "And Job, when he called out to his Lord, ‘Indeed distress has befallen me, and You are the Most merciful of the merciful.’" (21:83) "Say: O my servants! who have acted extravagantly against their own souls, do not despair of the mercy of Allah; surely Allah forgives the faults altogether; surely He is the Forgiving the Merciful." Qur'an: 39-53. “(Muhammad), tell my servants who have committed injustice to themselves, ‘Do not despair of the mercy of Allah. Allah certainly forgives all sins. He is All-forgiving and All-merciful.’ (39:53)” “Your Lord's mercy is completely overwhelming.” (6:147) “Your Lord, certainly, has forgiveness for the injustice of the people.” (13:6) Amir al-Mu’minin (عليه السلام), in one part of dua kumayl tells Allah: “it is very far from You to spoil the one who have accepted Your divinity and training, via Your spiritual blessings. It is very far from You to torture the one who You have have brought to Your nearness and mercy, or to drive away the one who You have given refuge, or chastise the one who You have spared.” o my lord, You are so Merciful and so Generous that You have addressed the sinful human: “You called me and I answered you, you asked Me and I granted you, you opposed Me but I respited, you left Me but I watched you, you disobeyed My orders but I concealed your sins; if you return to me I would accept you, and if you went away from Me, I wait for your return to Me. I am the most Generous of the generous, the most Forgiver of the forgivers, and the most Merciful of the merciful.” Allah addressed Prophet David (as): “Say to My servants: Why don’t you befriend Me, since I deserve friendship? I am a God of no miserliness, there’s no ignorance in My Omniscience, no incapacity in My Forbearance, and no alternation in My Attributes or My Speech. My Mercy and Forgiveness is unvarying and constant. I am the friend of him who befriends Me, and I accompany him who invokes on Me in his solitude. O David! He who seeks Me finds Me; and he who finds Me deserves not to lose Me. O David! Blessing is from Me but My servants thank others; I ward off calamity but they seek it from others. Their safe haven is My Presence, but they seek refuge from others, though finally they return to Me.” The Almighty revealed to Prophet Moses (as): "O son of Imran! Bring to My Presence submission of your heart, humbleness of your body, and tears of your eyes in the darkness of night and then call Me, you would then find Me near and compliant." Bihar al-Anwar: 67/ 14, Bab 43, tradition 2. The supplicant should be aware that it is Almighty God who has invited him to pray and has guaranteed the acceptance of the supplication. Accepting the prayer and granting the supplicant’s exigency is easy for Allah, since each and every world’s creature is under His Absolute Power, and He provides the grounds for the fulfillment of His servant’s exigency with a single order. It is, therefore, not right to become hopeless in the Presence of God, whose Insight, Mercy and Forgiveness is infinite, especially when praying. Despair, as specified in the Holy Qur’an, is the attribute of the disbelievers: "Go, O my sons! And ascertain concerning Joseph and his brother, and despair not of the Spirit of Allah. Lo! None despaireth of the Spirit of Allah save disbelieving folk." (12:87) The Holy Qur’an strongly recommends against being hopeless of God’s Mercy: "Despair not of the Mercy of Allah!" (39:53) The All-Knowing Lord says in Qur’an: "And when My servant question thee concerning Me, then surely I am close (to them). I answer the prayer of the suppliant when he calleth unto Me." (2:186) No one is as close to the man as his creator, Allah. He is the One who has created man, fashioning him in the womb, and then transferring him to this world. He bestows His material and spiritual blessings unto man, sent the Prophets to guide him, and granted him the Divine Qur’an and the Immaculate Imams (عليه السلام). Allah has created water for the thirst of man and food for his hunger. He cures man’s diseases and improves his health. He discards man’s loneliness with a spouse, children, and friends, and his starkness with various kinds of clothes. Allah makes man cherished by the others, and maintains his dignity before them. Allah solves his problems, however difficult they may seem. Who is so closely and intently aware of man’s deepest needs and can provide him with all these blessings, except Allah? He is indeed closer to man than anyone else. Hence He says in Qur’an: "We verily created a man and We know what his soul whispereth to him, and We are nearer to him than his jugular vein." (50:16) “Du’a’ is the key to success. The best du’a’ is the one uttered from a purified soul and heart. The means to salvation is sincerity in du’a’. When the problems cause restlessness, the solution is seeking refuge in God’s Presence.” Al-Kafi: 2/468, Chapter Inna al-do’a silah al-mu’min, tradition 2; Mahajja al-bayza’: 2/284, Bab al-thani fi adab al-do’a… Imam al-Baqir (عليه السلام) said: “Obtain Allah’s Mercy and Forgiveness by returning to Him, and for realizing your return get help from sincere praying in the middle of night.” Bihar al-Anwar: 75/ 162, Bab 22, tradition 1. the all-merciful God says in the holy Qur'an: "As for those who believe in Allah and hold fast by Him, He will cause them to enter into His Mercy." (4:175) "And when those who believe in Our signs come to you, say: Peace be on you, your Lord is the lord of All-encompassing Mercy." (6:54) In the supplications quoted and recommended by the Prophet (S) and his infallible Household (عليه السلام), there is continuous reference to Allah being the Concealer of Faults. In these supplications, there are always good tidings for the repented sinner that the Merciful Allah would avoid letting his face down in this world and the Hereafter, hide his faults and sins, and inform no one of his wrongdoing. As an instance, a tradition is quoted here from the closing section of the valuable book ‘Uddat al-Da’I by Ibn Fahad al-Hilli: Once Gabriel, the trustee angel, descended to the Prophet of Islam (S), smiling and with good tidings. He greeted the Prophet (S) who responded to his greeting. Then Gabriel said: “The Almighty has sent a gift for you.” The Messenger of Allah asked: “What is that gift?” He replied: “There are some words of the Empyrean’s treasures which Allah has endeared specially for the Empyrean.” Prophet Muhammad (S) asked again: “What are those words?” Gabriel then said: “O the One who revealed the goodness and concealed the badness. O the One who reprimanded no one for wrongdoing and let no one’s face down. O the One whose forgiveness is great, whose pardon is good, and whose Mercy is extended. O the one who has applied his Power in Mercy. O the Owner of any secret and the ultimate source of any complaint. O the one whose forbearance is magnanimous and whose blessings are great. O the Bestower of blessings before the necessary deserve for them. O my Lord, my Protector, and the end of my tendency! O Allah! I ask You not to destroy my creation by the Fire.” The Messenger of Allah asked Gabriel: “What is the recompense of these words?” Gabriel said: “Beware that the whole knowledge is exclusive in these words. If all the angels of the seven Heavens and the seven earths attempted to describe this supplication until the Day of Resurrection, they will be able to describe but one part out of one thousand parts of it.” When the servant says: “O the One who revealed the goodness and concealed the badness,” Allah would conceal his sins, have mercy on him in the world, maintain his well-being in the next world, and cover him with thousand veils in the two worlds. And when the servant says: “O the One who reprimanded no one for wrongdoing and let no one’s face down,” the Almighty would not account for his deeds on the Day of Resurrection, and would not uncover his secrets on that day. When the servant says: “O the One whose forgiveness is great,” Allah would forgive his sins, even if they are as many as the waves of the sea. When he says: “O the One whose pardon is good,” Allah would even forgive his wine-drinking, theft, and other major sins. When he says: “O the One whose Mercy is extended,” the Merciful Allah would open seventy doors of Mercy on him, so that he would be subjected to Allah’s Mercy until the last day of his life. When the servant says: “O the one who has applied his Power in Mercy,” Allah would extend his Power to him out of Mercy. When the servant says: “O the Owner of any secret and the ultimate source of any complaint,” Allah would grant him the recompense of the grief-stricken, poverty-stricken, patient or blind man until the Day of Resurrection. If the servant says: “O the one whose forbearance is magnanimous and whose blessings are great,” the Almighty would fulfill all his wishes and the wishes of all other servants for him. If the servant says: “O the Bestower of blessings before the necessary deserve for them,” Allah would recompense him as if he is grateful of His blessings. If the servant says: “O my Lord,” his Lord would say: “My angels! Beware that I forgave him, and I granted him recompense equal to the number of all My creatures, either in the Paradise or the Hell, in the heavens or the Earth, the sun or the moon, the star and the raindrops, different kinds of beings in the mountains, on the soil, and on the Empyrean.” And if he says: “O my Protector,” Allah would fill his heart with belief. When the servant says: “O the end of my tendency!” the Almighty would grant him the wishes of all the other creatures. And if the servant says: “O Allah! I ask You not to destroy my creation by the Fire,” Allah says: “My servant wants to become free from the Fire. O My angels! I delivered him, along with his parents, brothers, family, and neighbors from the Fire and accepted his intercession for a thousand of those who deserved to be put into Fire.” So Gabriel said: “O Muhammad! Teach these words to the believers and not to the hypocrites. This supplication is accepted for the supplicant and for those present in Allah’s House, when it is circumambulated.” Uddat Al-Da’I: 337. Allah does not wish His servant to turn to sources other than Him, in case of difficulties and calamities in order ask his needs from them, or request the solution of his problem. In a Divine tradition, narrated in various lofty books, important issues and valuable facts are stated in this regard: “Is My servant hopeful of those other than Me, when facing difficulties to resolve them for him, while eliminating all the problems is in My Hands? Is My servant hopeful of others but Me, to fulfill his needs and wants and save him from poverty, while the Generous and the Beneficent is Me and accomplishing all the exigencies is in My Power and Mercy? Why is it that I see My servant ignorant of Me, while I have always granted him everything he wanted, out of Mercy? Why has he turned from Me and referred to others now when he is so much in need? I am the Deity except Whom there is no other deity. I grant without demand, Would I not grant if I am demanded?! Is the vast ocean of Mercy and Generosity not from Me? Are the world and the Hereafter not in My Hands?! If all the beings in the heavens and the Earth ask Me to grant them demand as big as all the heavens and the Earth, My Kingdom would not be reduced even to the extent of a fly. Woe to the one who turns attention from Me, demanding his needs from those except Me!” Anis al-Layl: 196. https://www.al-Islam.org/commentary-kumayl-supplication-allama-husayn-ansariyan It is reported from the Holy Prophet (S) , “For whosoever among you the door of prayer (du’a’) is opened, then the doors of mercy (rahmah) shall be opened for him.” Kanz al-‘Ummal, hadith no.3156. Imam ‘Ali (‘a) says: “Supplication is the key of mercy.” Bihar al-Anwar, vol.93, pg.300. In his will to his son al-Hasan (‘a), Imam Amir al-Mu’minin ‘Ali bin Abi Talib (‘a) says: “Thereafter, He put the keys of His treasuries in your hand, in that He has allowed {you} to ask Him from it. So whenever you wished, you opened the doors of His treasuries through supplication.” Bihar al-Anwar, vol.77, pg.299. With reference to the verse: “Whatever mercy Allah unfolds for the people, no one can withhold it.” Qur’an, 35:2. Imam as-Sadiq (‘a) is reported to have said, “{The mercy implies} the prayer (du’a’).” Bihar al-Anwar, vol.93, pg.299. The Holy Prophet (S) says: “For whosoever among you the door of prayer (du’a’) is opened, the doors of response (ijabat) shall {also} be opened for him.” Kanz al-‘Ummal, hadith no.3156. It is Allah who opens up toward His servant with prayer, and He is the one who opens for him the doors of its acceptance. Imam ‘Ali (‘a) says: “Whoever knocks at the door of Allah, the Glorious, it will be opened for him.” Ghurar al-Hikam, hadith no.8292. Imam as-Sadiq (‘a) is narrated to have said, “Supplicate frequently, for it is the key of every mercy and the fulfillment of every need. And that which lies with Allah cannot be attained but through prayer (du’a’). A door which is frequently knocked at is likely to be opened for the one who knocks it.” Bihar al-Anwar, vol.93, pg.295; and Wasa’il al-Shi’ah, vol.4, pg.1086, hadith no.8616. https://www.al-Islam.org/supplication-in-the-eyes-of-ahlalbayt-Muhammad-Mahdi-al-asifi
  11. in the name of Allah, the all-merciful, the most merciful. Salam. God is the all-merciful, the most merciful, loving-kind, the most compassionate, and He is waiting for you to return to him sincerely,. after your sincere praying, God bestows you his especial and infinite mercy and kindness. you can always pray and God guaranteed to accept your prayers. God loves you infinitely, supports and helps you, increases your faith, shows you the path and never leaves you alone. God removes your sadness and resolves your calamities by His infinite mercy, power, knowledge and wisdom. in Islam we have many verses of holy Qur'an and narrations and also numorous beautiful Islamic supplications. all of them, indicate that Allah is the all-merciful, the most merciful. the all merciful God says in Qur'an 2/186: “And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.” the all-merciful Allah says in the Qur'an: “surely my Lord is Nigh, Answering.” holy Qur'an: 11/61. “And ask forgiveness of your Lord, then turn to Him; surely my Lord is Merciful, Loving-kind.” holy Qur'an: 11/90. the all merciful God says in the holy Qur'an: “And when those who believe in Our communications come to you, say: Peace be on you, your Lord has ordained mercy on Himself, (so) that if any one of you does evil in ignorance, then turns after that and acts aright, then He is Forgiving, Merciful.” surah alanaam: verse 54. Amir al-Mu’minin (عليه السلام), in one part of dua kumayl tells Allah: “it is very far from You to spoil the one who have accepted Your divinity and training, via Your spiritual blessings. It is very far from You to torture the one who You have have brought to Your nearness and mercy, or to drive away the one who You have given refuge, or chastise the one who You have spared.” o my lord, You are so Merciful and so Generous that You have addressed the sinful human: “You called me and I answered you, you asked Me and I granted you, you opposed Me but I respited, you left Me but I watched you, you disobeyed My orders but I concealed your sins; if you return to me I would accept you, and if you went away from Me, I wait for your return to Me. I am the most Generous of the generous, the most Forgiver of the forgivers, and the most Merciful of the merciful.” Imam al-Baqir (عليه السلام) says: “During every Thursday night, Allah orders an angel to call on behalf of the Almighty: Is there any believer who calls Me for this world and the Hereafter so that I may grant his exigency? Is there any believer who repents for his sins before the sunrise, so that I may forgive him? Is there any believer who asks for the abundance of his sustenance, which I have made sparse, before the sunrise, so that I may increase it? Is there any sick believer who asks Me to heal him before the sunrise, so that I make him well? Is there any imprisoned believer who asks me to free him before the sunrise, so that I grant him his freedom? Is there any oppressed believer who asks Me to avenge the oppressor, so that I restore his rights? He will keep saying so until dawn.” Bihar al-Anwar: 86/282, chapter 2, tradition 27. Imam ‘Ali (عليه السلام) says: "Allah is not to open up the doors of gratitude to His servant but close the doors of increased blessings. He is not to allow him to supplicate, but limit fulfillment of his supplication. And He does not intend to open the doors of repentance, but close the doors of His forgiveness." Nahj Al-Balagha: Hikmat 435. Imam al-Baqir (عليه السلام) said: “Obtain Allah’s Mercy and Forgiveness by returning to Him, and for realizing your return get help from sincere praying in the middle of night.” Bihar al-Anwar: 75/ 162, Bab 22, tradition 1. Allah’s benevolence toward His creatures is extended and comprehensive, especially for mankind. Allah’s presence is not an abode of hopelessness or stinginess. His generosity and forgiveness is relentless, as is His longing for His servants to pray to Him. Allah addressed Prophet David (as): “Say to My servants: Why don’t you befriend Me, since I deserve friendship? I am a God of no miserliness, there’s no ignorance in My Omniscience, no incapacity in My Forbearance, and no alternation in My Attributes or My Speech. My Mercy and Forgiveness is unvarying and constant. I am the friend of him who befriends Me, and I accompany him who invokes on Me in his solitude. O David! He who seeks Me finds Me; and he who finds Me deserves not to lose Me. O David! Blessing is from Me but My servants thank others; I ward off calamity but they seek it from others. Their safe haven is My Presence, but they seek refuge from others, though finally they return to Me.” A surplus of such meaningful texts in Islamic books, along with Qur’anic verses, give good tidings to the servants to be hopeful of God’s Mercy. The servants should, therefore, pray and ask their prerequisites from God. That’s why the traditions narrated by the Ahl Al-Bayt (عليه السلام) have all stressed the importance of du’a’. It is narrated from the holy Prophet of Islam (S): The following is narrated from Amir al-Mu’minin (as): “The most desirable deed on all the Earth is supplication to Allah.” Al-Kafi: 2/467, The chapter on fazl Al-Do’a…, Tradition 8. “Du’a’ is the key to success. The best du’a’ is the one uttered from a purified soul and heart. The means to salvation is sincerity in du’a’. When the problems cause restlessness, the solution is seeking refuge in God’s Presence.” Al-Kafi: 2/468, Chapter Inna al-do’a silah al-mu’min, tradition 2; Mahajja al-bayza’: 2/284, Bab al-thani fi adab al-do’a… The Almighty revealed to Prophet Moses (as): "O son of Imran! Bring to My Presence submission of your heart, humbleness of your body, and tears of your eyes in the darkness of night and then call Me, you would then find Me near and compliant." Bihar al-Anwar: 67/ 14, Bab 43, tradition 2. Allah told Jesus through revelation: "O Jesus! Join the believers and order them to pray with you before My Presence!" Wasa’il al-Shi’a: 7/104, bab 38, tradition 8856. The supplicant should be aware that it is Almighty God who has invited him to pray and has guaranteed the acceptance of the supplication. Accepting the prayer and granting the supplicant’s exigency is easy for Allah, since each and every world’s creature is under His Absolute Power, and He provides the grounds for the fulfillment of His servant’s exigency with a single order. It is, therefore, not right to become hopeless in the Presence of God, whose Insight, Mercy and Forgiveness is infinite, especially when praying. Despair, as specified in the Holy Qur’an, is the attribute of the disbelievers: "Go, O my sons! And ascertain concerning Joseph and his brother, and despair not of the Spirit of Allah. Lo! None despaireth of the Spirit of Allah save disbelieving folk." (12:87) The Holy Qur’an strongly recommends against being hopeless of God’s Mercy: "Despair not of the Mercy of Allah!" (39:53) The All-Knowing Lord says in Qur’an: "And when My servant question thee concerning Me, then surely I am close (to them). I answer the prayer of the suppliant when he calleth unto Me." (2:186) No one is as close to the man as his creator, Allah. He is the One who has created man, fashioning him in the womb, and then transferring him to this world. He bestows His material and spiritual blessings unto man, sent the Prophets to guide him, and granted him the Divine Qur’an and the Immaculate Imams (عليه السلام). Allah has created water for the thirst of man and food for his hunger. He cures man’s diseases and improves his health. He discards man’s loneliness with a spouse, children, and friends, and his starkness with various kinds of clothes. Allah makes man cherished by the others, and maintains his dignity before them. Allah solves his problems, however difficult they may seem. Who is so closely and intently aware of man’s deepest needs and can provide him with all these blessings, except Allah? He is indeed closer to man than anyone else. Hence He says in Qur’an: "We verily created a man and We know what his soul whispereth to him, and We are nearer to him than his jugular vein." (50:16) http://www.al-Islam.org/commentary-kumayl-supplication-allama-husayn-ansariyan also, please read the chapter Conditions of Du’a’ in the mentioned book. It is reported from the Holy Prophet (S) , “For whosoever among you the door of prayer (du’a’) is opened, then the doors of mercy (rahmah) shall be opened for him.” Kanz al-‘Ummal, hadith no.3156. Imam ‘Ali (‘a) says: “Supplication is the key of mercy.” Bihar al-Anwar, vol.93, pg.300. In his will to his son al-Hasan (‘a), Imam Amir al-Mu’minin ‘Ali bin Abi Talib (‘a) says: “Thereafter, He put the keys of His treasuries in your hand, in that He has allowed {you} to ask Him from it. So whenever you wished, you opened the doors of His treasuries through supplication.” Bihar al-Anwar, vol.77, pg.299. With reference to the verse: “Whatever mercy Allah unfolds for the people, no one can withhold it.” Qur’an, 35:2. Imam as-Sadiq (‘a) is reported to have said, “{The mercy implies} the prayer (du’a’).” Bihar al-Anwar, vol.93, pg.299. The Holy Prophet (S) says: “For whosoever among you the door of prayer (du’a’) is opened, the doors of response (ijabat) shall {also} be opened for him.” Kanz al-‘Ummal, hadith no.3156. It is Allah who opens up toward His servant with prayer, and He is the one who opens for him the doors of its acceptance. Imam ‘Ali (‘a) says: “Whoever knocks at the door of Allah, the Glorious, it will be opened for him.” Ghurar al-Hikam, hadith no.8292. Imam as-Sadiq (‘a) is narrated to have said, “Supplicate frequently, for it is the key of every mercy and the fulfillment of every need. And that which lies with Allah cannot be attained but through prayer (du’a’). A door which is frequently knocked at is likely to be opened for the one who knocks it.” Bihar al-Anwar, vol.93, pg.295; and Wasa’il al-Shi’ah, vol.4, pg.1086, hadith no.8616. https://www.al-Islam.org/supplication-in-the-eyes-of-ahlalbayt-Muhammad-Mahdi-al-asifi Favorable Judgment about God: Imam as-Sadiq (a) said: “The last servant who will be sent to Hell will turn his face towards Allah. The Lord then will order the angels to bring him back. ‘Why did you turn your face, servant?’ the Lord will ask. ‘Lord,’ the servant will say, ‘I had another idea about you.’ ‘What did you think of Me, servant?’ the Lord will ask. The servant will answer, ‘I thought You would forgive me and allow me to live in Your Paradise.’ The Lord then will say, ‘My angels, I swear by My power, majesty, favors, tests, and exaltation, this servant had never thought good about Me for a single hour of his lifetime. Had he done so, I would not have sent him to Hell. Nevertheless, I will regard the lie that he has just told as true and allow him to be in Paradise.’ Allah will live up to the servant who thinks well of Him: ‘This was how you considered your Lord, but He knows you better than you know yourselves. Thus, you are now lost (41:23)5.’” Quoted from Bihar ul-Anwar; 3/301 (as quoted from as- Saduq’s Thawab ul-Aamal). https://www.al-Islam.org/ahlul-bayt-ethical-role-models-Sayyid-Mahdi-sadr
  12. in the name of Allah, the all-merciful, the most merciful. in Islam we have many verses of holy Qur'an and narrations and also numorous beautiful Islamic supplication, indicate that Allah is the all-merciful, the most merciful, the most compassionate, the most forgiving, loving-kind. the all merciful God says in Qur'an 2/186: “And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.” “surely my Lord is Nigh, Answering.” holy Qur'an: 11-61. “And ask forgiveness of your Lord, then turn to Him; surely my Lord is Merciful, Loving-kind.” holy Qur'an: 11/90. in the prayer of ‘Arafah, Sayyid al-Shuhadā (عليه السلام) cries: “O Allāh, Seek me by Your Mercy until I reach You.” Allah’s benevolence toward His creatures is extended and comprehensive, especially for mankind. Allah’s presence is not an abode of hopelessness or stinginess. His generosity and forgiveness is relentless, as is His longing for His servants to pray to Him. Allah addressed Prophet David (as): “Say to My servants: Why don’t you befriend Me, since I deserve friendship? I am a God of no miserliness, there’s no ignorance in My Omniscience, no incapacity in My Forbearance, and no alternation in My Attributes or My Speech. My Mercy and Forgiveness is unvarying and constant. I am the friend of him who befriends Me, and I accompany him who invokes on Me in his solitude. O David! He who seeks Me finds Me; and he who finds Me deserves not to lose Me. O David! Blessing is from Me but My servants thank others; I ward off calamity but they seek it from others. Their safe haven is My Presence, but they seek refuge from others, though finally they return to Me.” A surplus of such meaningful texts in Islamic books, along with Qur’anic verses, give good tidings to the servants to be hopeful of God’s Mercy. The servants should, therefore, pray and ask their prerequisites from God. That’s why the traditions narrated by the Ahl Al-Bayt (عليه السلام) have all stressed the importance of du’a’. The following is narrated from Amir al-Mu’minin (as): “The most desirable deed on all the Earth is supplication to Allah.” Al-Kafi: 2/467, The chapter on fazl Al-Do’a…, Tradition 8. “Du’a’ is the key to success. The best du’a’ is the one uttered from a purified soul and heart. The means to salvation is sincerity in du’a’. When the problems cause restlessness, the solution is seeking refuge in God’s Presence.” Al-Kafi: 2/468, Chapter Inna al-do’a silah al-mu’min, tradition 2; Mahajja al-bayza’: 2/284, Bab al-thani fi adab al-do’a… The Almighty revealed to Prophet Moses (as): "O son of Imran! Bring to My Presence submission of your heart, humbleness of your body, and tears of your eyes in the darkness of night and then call Me, you would then find Me near and compliant." Bihar al-Anwar: 67/ 14, Bab 43, tradition 2. Allah told Jesus through revelation: "O Jesus! Join the believers and order them to pray with you before My Presence!" Wasa’il al-Shi’a: 7/104, bab 38, tradition 8856. Amir al-Mu’minin (عليه السلام), in one part of dua kumayl tells Allah: “it is very far from You to spoil the one who have accepted Your divinity and training, via Your spiritual blessings. It is very far from You to torture the one who You have have brought to Your nearness and mercy, or to drive away the one who You have given refuge, or chastise the one who You have spared.” o my lord, You are so Merciful and so Generous that You have addressed the sinful human: “You called me and I answered you, you asked Me and I granted you, you opposed Me but I respited, you left Me but I watched you, you disobeyed My orders but I concealed your sins; if you return to me I would accept you, and if you went away from Me, I wait for your return to Me. I am the most Generous of the generous, the most Forgiver of the forgivers, and the most Merciful of the merciful.” Imam al-Baqir (عليه السلام) says: “During every Thursday night, Allah orders an angel to call on behalf of the Almighty: Is there any believer who calls Me for this world and the Hereafter so that I may grant his exigency? Is there any believer who repents for his sins before the sunrise, so that I may forgive him? Is there any believer who asks for the abundance of his sustenance, which I have made sparse, before the sunrise, so that I may increase it? Is there any sick believer who asks Me to heal him before the sunrise, so that I make him well? Is there any imprisoned believer who asks me to free him before the sunrise, so that I grant him his freedom? Is there any oppressed believer who asks Me to avenge the oppressor, so that I restore his rights? He will keep saying so until dawn.” Bihar al-Anwar: 86/282, chapter 2, tradition 27. Imam ‘Ali (عليه السلام) says: "Allah is not to open up the doors of gratitude to His servant but close the doors of increased blessings. He is not to allow him to supplicate, but limit fulfillment of his supplication. And He does not intend to open the doors of repentance, but close the doors of His forgiveness." Nahj Al-Balagha: Hikmat 435. Imam al-Baqir (عليه السلام) said: “Obtain Allah’s Mercy and Forgiveness by returning to Him, and for realizing your return get help from sincere praying in the middle of night.” Bihar al-Anwar: 75/ 162, Bab 22, tradition 1. The supplicant should be aware that it is Almighty God who has invited him to pray and has guaranteed the acceptance of the supplication. Accepting the prayer and granting the supplicant’s exigency is easy for Allah, since each and every world’s creature is under His Absolute Power, and He provides the grounds for the fulfillment of His servant’s exigency with a single order. It is, therefore, not right to become hopeless in the Presence of God, whose Insight, Mercy and Forgiveness is infinite, especially when praying. Despair, as specified in the Holy Qur’an, is the attribute of the disbelievers: "Go, O my sons! And ascertain concerning Joseph and his brother, and despair not of the Spirit of Allah. Lo! None despaireth of the Spirit of Allah save disbelieving folk." (12:87) The Holy Qur’an strongly recommends against being hopeless of God’s Mercy: "Despair not of the Mercy of Allah!" (39:53) No one is as close to the man as his creator, Allah. He is the One who has created man, fashioning him in the womb, and then transferring him to this world. He bestows His material and spiritual blessings unto man, sent the Prophets to guide him, and granted him the Divine Qur’an and the Immaculate Imams (عليه السلام). Allah has created water for the thirst of man and food for his hunger. He cures man’s diseases and improves his health. He discards man’s loneliness with a spouse, children, and friends, and his starkness with various kinds of clothes. Allah makes man cherished by the others, and maintains his dignity before them. Allah solves his problems, however difficult they may seem. Who is so closely and intently aware of man’s deepest needs and can provide him with all these blessings, except Allah? He is indeed closer to man than anyone else. Hence He says in Qur’an: "We verily created a man and We know what his soul whispereth to him, and We are nearer to him than his jugular vein." (50:16) Allah does not wish His servant to turn to sources other than Him, in case of difficulties and calamities in order ask his needs from them, or request the solution of his problem. In a Divine tradition, narrated in various lofty books, important issues and valuable facts are stated in this regard: “Is My servant hopeful of those other than Me, when facing difficulties to resolve them for him, while eliminating all the problems is in My Hands? Is My servant hopeful of others but Me, to fulfill his needs and wants and save him from poverty, while the Generous and the Beneficent is Me and accomplishing all the exigencies is in My Power and Mercy? Why is it that I see My servant ignorant of Me, while I have always granted him everything he wanted, out of Mercy? Why has he turned from Me and referred to others now when he is so much in need? I am the Deity except Whom there is no other deity. I grant without demand, Would I not grant if I am demanded?! Is the vast ocean of Mercy and Generosity not from Me? Are the world and the Hereafter not in My Hands?! If all the beings in the heavens and the Earth ask Me to grant them demand as big as all the heavens and the Earth, My Kingdom would not be reduced even to the extent of a fly. Woe to the one who turns attention from Me, demanding his needs from those except Me!” Anis al-Layl: 196. http://www.al-Islam.org/commentary-kumayl-supplication-allama-husayn-ansariyan In the Islamic sources, the relation between prayer and response has been referred to by the assertion that ‘prayer is the key to the response.’ This statement denotes the kind of relation between prayer and response. It is reported from the Holy Prophet (S) , “For whosoever among you the door of prayer (du’a’) is opened, then the doors of mercy (rahmah) shall be opened for him.” Kanz al-‘Ummal, hadith no.3156. Imam ‘Ali (‘a) says: “Supplication is the key of mercy.” Bihar al-Anwar, vol.93, pg.300. In his will to his son al-Hasan (‘a), Imam Amir al-Mu’minin ‘Ali bin Abi Talib (‘a) says: “Thereafter, He put the keys of His treasuries in your hand, in that He has allowed {you} to ask Him from it. So whenever you wished, you opened the doors of His treasuries through supplication.” Bihar al-Anwar, vol.77, pg.299. With reference to the verse: “Whatever mercy Allah unfolds for the people, no one can withhold it.” Qur’an, 35:2. Imam as-Sadiq (‘a) is reported to have said, “{The mercy implies} the prayer (du’a’).” Bihar al-Anwar, vol.93, pg.299. The Holy Prophet (S) says: “For whosoever among you the door of prayer (du’a’) is opened, the doors of response (ijabat) shall {also} be opened for him.” Kanz al-‘Ummal, hadith no.3156. It is Allah who opens up toward His servant with prayer, and He is the one who opens for him the doors of its acceptance. Imam ‘Ali (‘a) says: “Whoever knocks at the door of Allah, the Glorious, it will be opened for him.” Ghurar al-Hikam, hadith no.8292. Imam as-Sadiq (‘a) is narrated to have said, “Supplicate frequently, for it is the key of every mercy and the fulfillment of every need. And that which lies with Allah cannot be attained but through prayer (du’a’). A door which is frequently knocked at is likely to be opened for the one who knocks it.” Bihar al-Anwar, vol.93, pg.295; and Wasa’il al-Shi’ah, vol.4, pg.1086, hadith no.8616. https://www.al-Islam.org/supplication-in-the-eyes-of-ahlalbayt-Muhammad-Mahdi-al-asifi
  13. welcome to Shia. Allah bless you and bestows His infinite mercy on you and makes you firm in your belief! hear you are one beautiful book for you to study about virtues of Ahlul Bayt, (peace and blessings of Allah upon them). there mercifulness, kindness, compassion, generosity, forgiveness, magnanimity etc. The Holy Prophet, the obeisance to whom will make us Allah’s favorites, has emphatically ordered his ummah to love Ahl al-Bayt from the bottom of their hearts and to obey them under all circumstances in order to be Allah’s favorite. He has said: “Love Allah for the blessings He has bestowed on you; love me because of your love for Allah; and love my household because of your love for me.” Al-Amali, by al-Saduq: 364, H. 6. Musa ibn Abd-Rabbih says: I heard from Husayn ibn Ali in the Prophet’s Mosque at the time of his father Ali ((عليه السلام).), saying: I have heard the saying of Allah’s Messenger: “Behold! My Ahl al-Bayt are security and mercy for you. Therefore, love them for my sake and resort to them so that you will never go astray… These are Ali, my two grandsons and nine borne of Husayn who are trustworthy and infallible Imams. Behold! They are the Ahl al-Bayt and my honour - from my flesh and my blood.” Kifayat al-Athar, 170, Bihar al-Anwar. https://www.al-Islam.org/ahl-al-bayt-celestial-beings-Earth-allama-husayn-ansariyan
  14. Salam everyone. some hadith about his mercifulness and his blessful government: Imam Mahdi is manifestation of divine mercy: when Imam Mahdi (may Allah hasten his reappearance) returns says: “Your Lord's mercy is completely overwhelming, and I am that comprehensive mercy of Allah.” Biharul Anwar, volume 53, page 11. The Most Beloved to the Prophet (‘s): The Messenger of Allah (peace be upon him and his family) has said: “Congratulations to the person who meets the Qa’im [one who will rise] from my Ahlul Bayt and has firm belief in him before his advent. He will have love for his friends, and will distance himself from his enemies and will have love for the leaders of guidance (the Imams) who came before him. Indeed these are my true friends, those whom I have love and affection for and (they) are the noblest of people from my nation.” Biharul Anwar, Volume 52, Page 129; al-Ghaybah of Shaykh Tusi Absolute Obedience to the Imam: Imam Muhammad ibn ‘Ali al-Jawad (peace be upon them both) has said: “… Indeed al-Qa’im is from among us (the Ahlul Bayt) and he is al-Mahdi - the one whom it is obligatory to wait for during his occultation and obey during his advent, and he is the third from my progeny …” Kamal ad-Din, Volume 2, Page 377 Tears of Separation: Imam Ja’far ibn Muhammad as-Sadiq (peace be upon both of them) said: “I swear by Allah that your Imam will go into an occultation for a number of years … [during that period] the eyes of the true believers shall be filled with tears [due to being separated from him].” Biharul Anwar, Volume 51, Page 147; al-Ghaybah of al-Nu’mani People with the Highest Rank: Imam ‘Ali ibnil Hussain al-Sajjad (peace be upon both of them) has said: “Indeed the people who live during the time of his occultation, have firm belief in his (the 12th Imam’s) Imamate and are awaiting his advent are the best people of every age since Allah, Great is His Mention, has granted them from the intellect, understanding and cognizance needed which would permit them to live during the period of the occultation, as if they were living during the time of his advent.” Biharul Anwar, Volume 52, Page 122; al-Ihtijaj Perfection of the Intellect and Moral Traits: Imam Muhammad ibn ‘Ali al-Baqir (peace be upon both of them) has said: “When our Qa’im makes his advent, he will place his hand over the heads of the servants and their intellects will join together and their ethical traits will be perfected.” Biharul Anwar, Volume 52, Page 336, Kharaij of al-Rawandi Completion of Wisdom: Imam Muhammad ibn ‘Ali al-Baqir (peace be upon both of them) has said: “During the period of his [Imam al-Mahdi’s] government, wisdom shall be disbursed among the people such that a woman sitting in her house [with no ‘formal’ religious training] will be able to pass judgement by the Book of Allah, the High, and the Sunnah of the Messenger of Allah (peace be upon him and his family).” Biharul Anwar, Volume 52, Page 352; al-Ghaybah of al-Nu’mani The Completion of Knowledge: Imam Ja’far ibn Muhammad as-Sadiq (peace be upon both of them) said: “Knowledge is contained in twenty-seven letters (parts) and everything which all of the (previous) messengers brought was merely two of these letters and until the day (when al-Mahdi makes his advent), the people will not be given knowledge except of these two letters. So then when our Qa’im makes his advent, he will bring with him the other twenty-five letters (of knowledge) and he will spread these among the people and add these to the previous two letters (parts) such that he will have imparted the twenty-seven letters (of knowledge) to them.” Wasa’il ash-Shi’a, Volume 7, Page 326, hadith 10 Ruling with Justice: Imam Muhammad ibn ‘Ali al-Baqir (peace be upon both of them) said: “When the Qa’im of the Ahlul Bayt makes his advent, he will divide (the riches) with equity and will show justice among the people. So whoever obeys him, has obeyed Allah; and whoever goes against him, has gone against Allah. Indeed al-Mahdi was named as such because he will guide to the hidden affairs.” Biharul Anwar, Volume 97, Page 117 Felicitations are for… The Messenger of Allah (peace be upon him and his family) has said: “… Paradise is for that person who meets him (al-Mahdi), and paradise is for to that person who loves him, and paradise is for that person who has belief in him (and his Imamate).” Wasa’il ash-Shi’a, Volume 7, Page 327, hadith 1 Brotherhood During the Imam’s Advent: Imam Muhammad ibn ‘Ali al-Baqir (peace be upon both of them) has said: “ … When al-Qa’im makes his advent, at that time, friendship and unity will be established to such a degree that a person will be able to put his hand in his brother-in-faith’s pocket and take whatever he needs without his brother preventing him from doing so!” Wasa’il ash-Shi’a, Volume 7, Page 324, hadith 3 Tranquility and Ease in the Era of the Imam: The Commander of the Faithful, ‘Ali ibn Abi Talib (peace be upon both of them) said: “When our Qa’im makes his advent, the skies will send down their rain; the Earth will bring forth its produce; enmity will be removed from the hearts of the servants; wild animals and beasts will live [in peace] with one another and will not stampede each other; [and life will be such that] if a woman wanted to walk from ‘Iraq to Sham (Syria), then every step that she took will be on luscious, green grass and she will be able to display her adornments (jewelry, etc…) [and not a single person will try and steal them from her] – no animal will attack her, nor will she have any fear about them [the wild beasts].” Biharul Anwar, Volume 52, Page 316; al-Khisal Financial Equality: Imam Muhammad ibn ‘Ali al-Baqir (peace be upon both of them) has said: “When al-Qa’im makes his advent … wealth will be distributed among the people in such an equitable manner that not a single person will be seen in need of zakat...” Biharul Anwar, Volume 52, Page 390 No Oppression or Tyranny: Imam ‘Ali ibn Musa al-Ridha (peace be upon both of them) has said: “ … So when he [Imam al-Mahdi] will make his advent, the Earth with radiate with the celestial illumination of its’ Lord and the scale of justice will be positioned among mankind such that not a single person will oppress another individual …” Biharul Anwar, Volume 52, Page 321; Kamal ad-Din Do Not Despair of Allah’s Mercy: The Commander of the Faithful, ‘Ali ibn Abi Talib (peace be upon both of them) has said: “Await the relief and do not despair from the mercy of Allah, because indeed the most beloved of actions with Allah, the Noble and Grand, is awaiting the relief.” Biharul Anwar, Volume 52, Page 123; al-Khisal A Servant of the Imam for Life: Imam Muhammad ibn ‘Ali al-Baqir (peace be upon both of them) has said: “ … Indeed if I were to live to see that (the advent of Imam al-Mahdi), then I would have availed myself to serve the Sahib al-Amr (for life).” Biharul Anwar, Volume 52, Page 234; al-Ghaybah of al-Nu’mani The Perpetual Servant of the Imam: Imam Ja’far ibn Muhammad as-Sadiq (peace be upon both of them) said: “Indeed if I were to live to see him (al-Mahdi) then I would have been his servant for the duration of my life.” Biharul Anwar, Volume 51, Page 148; al-Ghaybah of al-Nu’mani How to Guarantee that One will See the Imam: Imam Ja’far ibn Muhammad as-Sadiq (peace be upon both of them) has said: “A person who says: ‘O Allah! Send your blessings upon Muhammad and the family of Muhammad and hasten their succor.’ after his Salatul Fajr and Salatul Zuhr will not die until he sees al-Qa’im from the family of Muhammad, peace be upon them all.” Safinatul Bihar, Volume 2, Page 49 Source URL: https://www.al-Islam.org/forty-hadith-awaited-savior-humanity-abdul-rahim-mugahi
  15. thanks so much for your great supports and advice. this is really great and the best website that I feel security, safety and tranquillity. if moderations accept about my email address, I wish that only trustworthy persons can know it, not scammers, or advertizers.
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