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In the Name of God بسم الله

What is the love of Allah?

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Pumpkin

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I've just been trying to think about this... 

So humans have emotion like love, but Allah is not human, Allah is the source of creation... So how could Allah love? I'm not trying to debate, just confused about some Islamic things. 

Like you could say that Allah loves you because you have food to eat, but many people in the world don't have food to eat, so does Allah not love them? To me, the most logical thing would be that Allah is not something that has human emotion but just the source or creation for everything and is indifferent to us... Although I will admit, I really really want it to be true that Allah loves His creation but I can't make logical sense out of what I experience in the world. Could someone kindly explain this concept? The concept of Allah's love? Perhaps it just comes down to mistranslation of Arabic? Perhaps I don't understand what is meant by "love" in Islam? 

 

Thanks/JAK

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“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

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On 9/26/2019 at 1:27 AM, Pumpkin said:

The concept of Allah's love?

It is hard to conceive Allah(سُبْحَانَهُ وَ تَعَالَى) let alone His(سُبْحَانَهُ وَ تَعَالَى) love. It is not like 'love' as is known. When His(سُبْحَانَهُ وَ تَعَالَى) decree hurts & after a while when time passed, years, you realise that decree was the best thing to have happened to you, you feel totally loved by Allah(سُبْحَانَهُ وَ تَعَالَى) after having experienced 'disappointment' due to lack of foresight. 

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On 9/25/2019 at 7:27 PM, Pumpkin said:

I've just been trying to think about this... 

So humans have emotion like love, but Allah is not human, Allah is the source of creation... So how could Allah love? I'm not trying to debate, just confused about some Islamic things. 

The same could be said about any other attribute of God.  

One can say; “Humans are generous, but God is not human, God is the source of creation, so how could God be generous?”  

What do you say in this case?  

This doesn’t necessarily answer you question but in order to answer your question I need to understand you better.

Quote

Like you could say that Allah loves you because you have food to eat, but many people in the world don't have food to eat, so does Allah not love them?

I would rephrase what you are saying in this way:

The sign that God loves you is that you exist.  Had He not loved you, you would not have existed.  So, whatever exists is loved by God.  

 

Quote

To me, the most logical thing would be that Allah is not something that has human emotion but just the source or creation for everything and is indifferent to us...

But even this is not logical because to create means to begin to do something, and God doesn’t “begin” to do anything since He is not in time.  And secondly, why did God create all of a sudden?  Why did God create only at a certain time when the universe began to exist .  What was He doing before?  I am playing devils advocate because I want you to question more.  

Quote

Although I will admit, I really really want it to be true that Allah loves His creation but I can't make logical sense out of what I experience in the world. Could someone kindly explain this concept? The concept of Allah's love? Perhaps it just comes down to mistranslation of Arabic? Perhaps I don't understand what is meant by "love" in Islam? 

Thanks/JAK

Sounds like an interesting topic for discussion.  

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Allah's most loved ones have to go through the most hard trials and tests in life...you can not measure Allah (سُبْحَانَهُ وَ تَعَالَى) 's love by who has more earthly things in this world... Do you know how hard was the life of Prophets and Ahlul Bait (عليه السلام). and they are the closest to Allah (سُبْحَانَهُ وَ تَعَالَى)...and he loves them the most... 

We wouldn't survive a second without Allah's mercy and love.... No one can comprehend Allah (سُبْحَانَهُ وَ تَعَالَى).

 

- He is a Being, but not through phenomenon of coming into being. He exists but not from non-existence. He is with everything but not in physical nearness. He is different from everything but not in physical separation. He acts but without connotation of movements and instruments. He sees even when there is none to be looked at from among His creation. He is only One, such that there is none with whom He may keep company or whom He may miss in his absence - Imam Ali (عليه السلام). from Nahjul Balagha

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On 9/26/2019 at 4:27 AM, Pumpkin said:

I've just been trying to think about this... 

So humans have emotion like love, but Allah is not human, Allah is the source of creation... So how could Allah love? I'm not trying to debate, just confused about some Islamic things. 

Like you could say that Allah loves you because you have food to eat, but many people in the world don't have food to eat, so does Allah not love them? To me, the most logical thing would be that Allah is not something that has human emotion but just the source or creation for everything and is indifferent to us... Although I will admit, I really really want it to be true that Allah loves His creation but I can't make logical sense out of what I experience in the world. Could someone kindly explain this concept? The concept of Allah's love? Perhaps it just comes down to mistranslation of Arabic? Perhaps I don't understand what is meant by "love" in Islam? 

 

Thanks/JAK

I will try to explain a little, may be you will find one end of the thread so then you can manage the rest. But this is my own understanding. Sadly, there is no book that describes and spoon feeds this thing.

We need to understand ourselves first and foremost. Then understand Allah, just a little bit, to start. Only then we can make any sense. It will not however make any sense to someone who does not believe in the afterlife.

Love can have many parables. A man may love his dog (or cat) and the dog loves him back. Sometimes it soils the carpet or breaks your favorite vase and good owners tolerate that. Your cat may really hate the idea of taking a bath. Or your dog. But you know it is very good for them. Despite being at different levels of intelligence there is some kind of love. You may have chicken and at night you may habitually confine them in their place, to protect them from the predators. The chicken do not know that. Sometimes you take your pet to a veterinary doctor and as you place it on the examination table it may start protesting as if it was being killed. Little does it know that that is being done for its benefit.

Now in comparison, we, humans know absolutely nothing. We are all jahil and only He is aalim. He has told us that afterlife, heaven, is real life and should be strive for. He reserves it for His favorite people. But He is not unjust to sinners so He grants them all the bounties of this life and eliminates their right to heaven. In this world, He empowers sinners and the sinners then commit injustices upon the believers, those He wants in His heaven. And this way the sinners purify the believing the innocent and are burdened by their sins. This is His law. Only in one book out there you can read this (Kitab Sulaym). We are His personal property. But He is the Most Merciful Master there is or can be, with no match in sight anywhere. He is Just and Rewarding.

We should be thankful. We exist because of Him. Each breath, each sensation is because of Him. We may pity the unfortunate but we simply have no idea how He compensates them and how His creatures after receiving His rewards actually forget any and all the bitterness they may have faced during this insignificantly short stay on this world. He compensates so much with so many rewards until the person is ecstatic enough to forget their complaints.

In short, to recognize His status and to trust and obey Him is the seed of loving Him.

 

Edited by Darth Vader
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On 9/28/2019 at 4:02 AM, Logic1234 said:

I think a better starting point is from our understanding of love.

So I am questioning what is love? What is its chemistry? 
 

Question: What is love?  

Answer: What isn’t love?  It is limitless.  

Your looking is love, your eating is love, your thinking is love, your laying down is love, your sitting down is love, your sleeping is love, your talking is love, even your hating is love.

Love is everywhere.  There is no “chemistry”, “mechanism”, “process”, or “beginning & end” to love, it just IS.  Even if you consider hate, it cannot but exist through love (after all, one must love to hate in order to actually hate, so love exists amidst hate).  All of existence is love and love is all of existence.  Hate, dissatisfaction, agitation, and uneasiness is simply a distortion of the truth.   In reality there is nothing but Love.  

 

 

 

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On 9/25/2019 at 7:27 PM, Pumpkin said:

I've just been trying to think about this... 

So humans have emotion like love, but Allah is not human, Allah is the source of creation... So how could Allah love? I'm not trying to debate, just confused about some Islamic things. 

Like you could say that Allah loves you because you have food to eat, but many people in the world don't have food to eat, so does Allah not love them? To me, the most logical thing would be that Allah is not something that has human emotion but just the source or creation for everything and is indifferent to us... Although I will admit, I really really want it to be true that Allah loves His creation but I can't make logical sense out of what I experience in the world. Could someone kindly explain this concept? The concept of Allah's love? Perhaps it just comes down to mistranslation of Arabic? Perhaps I don't understand what is meant by "love" in Islam? 

 

Thanks/JAK

Allah's love is nothing but Himself and for Himself.  Although we think we are loving other than God when we love this or that, we are in fact participating in God's Love for Himself.  Try not to think of this too abstractly or theoretically.  Just look at your everyday lived experience of love and you will find God.  When you love anything you are in fact loving yourself.  You love this world for yourself.  You love your spouse for yourself.  You love all the things you love for yourself.  So you love only yourself.  This is selfish unless you know who you really are, your true nature which is none other than God Him-Self.  

    

 

Edited by eThErEaL
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5 hours ago, eThErEaL said:

Allah's love is nothing but Himself and for Himself.

Salam if Allah  love for himself so Allah will be a limited entity with need of loving by others but it contradicts with Qur'an that says if all people of Earth become disbelievers ,it doesn't hurt him , the idea of needing of love by Allah is just a Jewish idea that created to show them as chosen people that even if they hate God but God will love them based on their idea because he needs them as chosen people but in Qur'an says that if people around Prophet Muhammad (pbu) like as Arab disobey Allah , he will bring another nation that they will love Allah & Allah loves them that all interpretation on Sunni  & Shia Prophet Muhammad (pbu) in response a group of his companions that were from Sunni respected figures said that nation will be from tribe of Salman Farsi (رضي الله عنه) that generally means Shias .

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8 hours ago, eThErEaL said:

Question: What is love?  

Answer: What isn’t love?  It is limitless.  

It is indeed limitless.

What is the difference between "Hub" (حُبُّ) & "Mawaddah" (مَّوَدَّةً), both have been translated as love. It is important to know the difference because "Hub" is related with Allah (سُبْحَانَهُ وَ تَعَالَى) as well as for every good (حُبَّ الْخَيْرِ ) and worldly desires ( حُبُّ الشَّهَوَاتِ)

قُلْ إِن كُنتُمْ تُحِبُّونَ اللّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللّهُ
(3:31 Say [O Prophet]: "If you love God, follow me, [and] God will love you)

while mawaddat is not. Mawaddat is a kind of love that has been placed by Allah (سُبْحَانَهُ وَ تَعَالَى) among us:

وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً
(30:21 and He put love and tenderness between you)

Lets take baby steps, so that we can learn..

 

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4 hours ago, Ashvazdanghe said:

Salam if Allah  love for himself so Allah will be a limited entity with need of loving by others

 

4 hours ago, Ashvazdanghe said:

but it contradicts with Qur'an that says if all people of Earth become disbelievers ,it doesn't hurt him , the idea of needing of love by Allah is just a Jewish idea that created to show them as chosen people that even if they hate God but God will love them based on their idea because he needs them as chosen people but in Qur'an says that if people around Prophet Muhammad (pbu) like as Arab disobey Allah , he will bring another nation that they will love Allah & Allah loves them that all interpretation on Sunni  & Shia Prophet Muhammad (pbu) in response a group of his companions that were from Sunni respected figures said that nation will be from tribe of Salman Farsi (رضي الله عنه) that generally means Shias .

Don’t worry, God still loves you Akhi.  

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8 hours ago, Logic1234 said:

It is indeed limitless.

What is the difference between "Hub" (حُبُّ) & "Mawaddah" (مَّوَدَّةً), both have been translated as love. It is important to know the difference because "Hub" is related with Allah (سُبْحَانَهُ وَ تَعَالَى) as well as for every good (حُبَّ الْخَيْرِ ) and worldly desires ( حُبُّ الشَّهَوَاتِ)

قُلْ إِن كُنتُمْ تُحِبُّونَ اللّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللّهُ
(3:31 Say [O Prophet]: "If you love God, follow me, [and] God will love you)

while mawaddat is not. Mawaddat is a kind of love that has been placed by Allah (سُبْحَانَهُ وَ تَعَالَى) among us:

وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً
(30:21 and He put love and tenderness between you)

Lets take baby steps, so that we can learn..

 

And yet both are love.  There is no need for this to be a discussion on semantics.  

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10 hours ago, eThErEaL said:

 There is no need for this to be a discussion on semantics.  

I think it is good to go through semantics because of the ism e mubarak "AL-Wadood" (Most Loving). 

Lets have a look where I am inviting your attention, the root word of "Wadood" & "Mawaddat" is "Wudd" (و د د). And it has been used in the following verse:
إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَٰنُ وُدًّا {96}

[Shakir 19:96] Surely (as for) those who believe and do good deeds for them will Allah bring about love.
[Pickthal 19:96] Lo! those who believe and do good works, the Beneficent will appoint for them love.

There are many things mentioned in Qur'an which Allah (سُبْحَانَهُ وَ تَعَالَى) don't love, for instance He doesn't like kafireen, Fasad & Mufsideen, Aggressors, Zalimeen, Sinners (Kuffarin atheem), Musrifeen etc. And the word used with all these is "La Yuhib". 

On 9/30/2019 at 7:43 AM, eThErEaL said:

Answer: What isn’t love?

So the above are't the expressions of love. 

Now if we see, what does Allah (سُبْحَانَهُ وَ تَعَالَى) loves, we come to the description & traits of those "Allathina" who believe & do good deeds for whom Allah (سُبْحَانَهُ وَ تَعَالَى) has appionted the love (mentioned in 19:96). For instance Allah (سُبْحَانَهُ وَ تَعَالَى) loves Mutatahhireen, Sabireen, Muttaqeen, Mohsineen, Tawwabeen, Muqsiteen etc. In other words the love of Allah (سُبْحَانَهُ وَ تَعَالَى) is directly related with the muwaddat we have in our heats for those for which He has appointed love and has commanded us to do their "itteba'a.

And most important observation is that for Hubb (Love) we can see examples of La Yuhib (Don't Love) but not a single time I have seen in any verse the word La Wudd or La Mawaddat. 

Anyway, If you are not interested in semantics, we can move forward by explaining how do you see the traits which have been mentioned as "La Yuhib" (don't love) by Allah (سُبْحَانَهُ وَ تَعَالَى)? 

Edited by Logic1234
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On 9/26/2019 at 4:27 AM, Pumpkin said:

So humans have emotion like love, but Allah is not human, Allah is the source of creation... So how could Allah love?

Love is not an emotion, first of all. It can be said that love is noor, just like emaan, just like ilm. 

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4 hours ago, Logic1234 said:

I think it is good to go through semantics because of the ism e mubarak "AL-Wadood" (Most Loving). 

Lets have a look where I am inviting your attention, the root word of "Wadood" & "Mawaddat" is "Wudd" (و د د). And it has been used in the following verse:
إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَٰنُ وُدًّا {96}

[Shakir 19:96] Surely (as for) those who believe and do good deeds for them will Allah bring about love.
[Pickthal 19:96] Lo! those who believe and do good works, the Beneficent will appoint for them love.

There are many things mentioned in Qur'an which Allah (سُبْحَانَهُ وَ تَعَالَى) don't love, for instance He doesn't like kafireen, Fasad & Mufsideen, Aggressors, Zalimeen, Sinners (Kuffarin atheem), Musrifeen etc. And the word used with all these is "La Yuhib". 

So the above are't the expressions of love. 

Now if we see, what does Allah (سُبْحَانَهُ وَ تَعَالَى) loves, we come to the description & traits of those "Allathina" who believe & do good deeds for whom Allah (سُبْحَانَهُ وَ تَعَالَى) has appionted the love (mentioned in 19:96). For instance Allah (سُبْحَانَهُ وَ تَعَالَى) loves Mutatahhireen, Sabireen, Muttaqeen, Mohsineen, Tawwabeen, Muqsiteen etc. In other words the love of Allah (سُبْحَانَهُ وَ تَعَالَى) is directly related with the muwaddat we have in our heats for those for which He has appointed love and has commanded us to do their "itteba'a.

And most important observation is that for Hubb (Love) we can see examples of La Yuhib (Don't Love) but not a single time I have seen in any verse the word La Wudd or La Mawaddat. 

Anyway, If you are not interested in semantics, we can move forward by explaining how do you see the traits which have been mentioned as "La Yuhib" (don't love) by Allah (سُبْحَانَهُ وَ تَعَالَى)? 

You missed the point of it all.  

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On 9/26/2019 at 4:27 AM, Pumpkin said:

I've just been trying to think about this... 

So humans have emotion like love, but Allah is not human, Allah is the source of creation... So how could Allah love? I'm not trying to debate, just confused about some Islamic things. 

Like you could say that Allah loves you because you have food to eat, but many people in the world don't have food to eat, so does Allah not love them? To me, the most logical thing would be that Allah is not something that has human emotion but just the source or creation for everything and is indifferent to us... Although I will admit, I really really want it to be true that Allah loves His creation but I can't make logical sense out of what I experience in the world. Could someone kindly explain this concept? The concept of Allah's love? Perhaps it just comes down to mistranslation of Arabic? Perhaps I don't understand what is meant by "love" in Islam? 

 

Thanks/JAK

It is, indeed, a human miracle that how much question possess knowledge for the knowledge seekers. 

Humans beings have  such a peculiar construction half of it is possess divine attributes and half of it attributes of creation. Divine attributes such as Love, hate, anger, sympathy and attributes of creation as dependence, incompleteness, greed and so on so forth. However, if you use divine attributes and attributes of creation for good purpose, you will rise to skies even above angels and if you use both them for evil purposes, you will fall even below than animals. 

God loves the things which deserves to be loved and hates the things which deserves to be hated. However, it may happen that He (عزّ وجلّ) loves a sinner and hates a pious appearing person just because of Niyah of person as Niyah to Him is heavier to him than practicing sometimes.

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