Alhassanain(p) Network for Heritage and Islamic Thought

Talebearing

Talebearing is to inform against people matters that they dislike to divulge, for the purpose of entrapping them. The talebearer is in fact the meanest and most malicious individual since he is characterized by backbiting, betrayal, hypocrisy, spoiling the mutual amicability, and seeding divergence among people:

“Do not yield to one persistent in swearing, backbiting, gossiping, obstructing virtues, a sinful transgressor, ill-mannered, and morally corrupt or that because he may possess wealth and children. When Our revelations are recited to him. (68:14)”

“Woe to every slanderer and backbiter. (104:1)”

The Prophet (S) said: “May I tell you of the evilest of you? They are the talebearers who sow enmity between associates and stick defects to those who are acquitted of defects1 .”

Imam al-Baqir (a) said: “It is forbidden for the revilers and the talebearers to be in Paradise2.”

Imam as-Sadiq (a) said to al-Mansour; the Abbasid caliph: “Do not accept the wording of those whom Allah forbid to be in Paradise and whom Allah decided to make Hell their eternal abode if they speak ill of your relatives and folks whose right is obligatory upon you. The talebearers are surely perjurers. They are the partners of Eblis in his efforts of exciting enmity between people. Allah says:

“Believers, if one who publicly commits sins brings you any news, ascertain its truthfulness carefully, lest you harm people through ignorance and then regret what you have done. (49:6) 3 ”

Incentives of Talebearing

There are two incentives of talebearing:

• To defame the one against whom information are said, or

• To curry favor with and to flatter slavishly the one to whom information are carried.

Disadvantages of Talebearing

Talebearing is the result of two serious vices: backbiting and tattling. Every item of backbiting is tattling, but not every tattling is backbiting. Hence, the disadvantages of talebearing are more serious than those of backbiting, since it includes the divulgement of secrets and defamation of the one against whom tales are born. In certain cases, talebearing result in bloodshed, usurpation of properties, violation of sanctities, and abuse of dignities.

How to Deal with the Talebearer?

Because the talebearer is the most dangerous corruptive, it is necessary to beware of him, as well as his plots and corruption. This may be achieved by following the advices bellow:

• It is obligatory to belie the talebearers, because they are sinful and distrustful.

• It is necessary to avoid mistrusting one’s faithful brother just because some information are told against him:

“Believers, stay away from conjecture; acting upon some conjecture may lead to sin. (49:12)”

• One must not spy and inspect the talebearers’ news:

“Do not spy on one another or backbite. (49:12)”

• One must avoid bearing the tales of the talebearers, lest he becomes talebearer and backbiter in the same time.

It is related that, once, a man bore some tales about another before Amirul-Mu'minin (a) who said to him: “We will inspect that which you have born to us. If it is true, we will hate you. If it is not, we will punish you. If you like, now, we may overlook the matter.” The man asked Amirul-Mu'minin (a) to overlook it4 .

Muhammad Ibn al-Fudhayl narrated that he asked Imam al-Kadhim (a) what he should do if trustworthy people inform him against a man, but that man would deny when he is faced. The Imam (a) instructed: “You should belie even your hearing and sight if they tell you something wrong about your believing brother. Moreover, if fifty swearing witnesses testify before you against your believing brother, but he would deny their testimonies, you should believe him and disapprove the fifty witnesses. Never inform against your believing brother anything that he dislikes to divulge or anything that defames his personality, lest you are one of those about whom Allah says:

“Those who like to publicize indecency among the believers will face painful torment in this world and in the life to come. Allah knows what you do not know. (24:19)5”

Notes

1. Quoted from al-Wafi; part 3 page 164 (as quoted from al- Kafi).

2. Quoted from al-Wafi; part 3 page 164 (as quoted from al- Kafi).

3. Quoted from Bihar ul-Anwar; Kitab ul-Ashara, 190 (as quoted from al-Amali).

4. Quoted from Safinat ul-Bihar; vol. 2 page 613.

5. Quoted from Bihar ul-Anwar; Kitab ul-Ashara, 188, as quoted from Thawab ul-A’mal.

Calumny

As a completion of talebearing, we provide calumny, which implies informing against people for the purpose of destroying them. On that account, calumny is regarded as the most hideous form of talebearing. In most cases, the victims of calumny are the celebrities and the high- ranking whom are envied for their virtues. As the envious cannot find any way to quench their thirst, they direct to informing against them before the authorities. In most cases, the efforts of such individuals become ineffective to cause them humility and punishment.

The Prophet (S) said: “The evilest people are the tri- destructive. They are those who inform the authorities of ill things against their friends; hence, they destroy themselves, their friends, and the authorities1 .”

Note

1. Quoted from Bihar ul-Anwar; Kitab ul-Ashara, 191 (as quoted from al-Imama wat Tabsira).

Obscenity, Revilement and Defamation

Obscenity is the expression that is offensively and grossly indecent, such as the shameless and improper words used by the ignorant and avoided by the noble. Such expressions may be used metonymically by the respectful people. In the same manners, authors and polite people used to avoid using obscene expressions out of their civility and decorum; therefore, they use metonymy instead.

Revilement is to insult and curse others, such as calling bad names.

Defamation is to impute dishonor to others by definite expressions.

These three qualities, however, are the most hideous products of the tongue:

The Prophet (S) said: “For every obscene, indecent, and shameless individual who does not care for his speech or for what is said to him, Allah has banned him from being in Paradise. If you search for the family of such individuals, you will find them bastards or semi-sons of devils. There are devils among people. Listen to Allah’s saying (as an address to the Shaitan): And share with them in wealth and children1 ,2 .”

“The evilest servants of Allah are those whose association is hated because of their obscenity3 .”

“To revile at the believers is defection, to fight them is atheism, to backbite them is act of disobedience to Allah, and their wealth is as sacred as their blood (soul)4 .”

Imam al-Baqir (a) said: “He who defames a believer shall suffer violent death and will not be in good manner at all5 .”

Imam as-Sadiq (a) said: “Hell is the abode of him whose wording is avoided by people6 .”

“Shia! Be good examples as you represent us (by doing good deeds). Do not represent us in ill behaviors. Say good wording to people and have control over your tongues (i.e. wording). Stop uttering curious and obscene language7 .”

Imam al-Kadhim (a) said about two men who were showering insults on each other: “The originator of such revilement is the unjust party. He burdens his as well as the other’s sin, unless the other party transgresses8 .”

Imam as-Sadiq (a) had a friend who was so close to him that he did not depart him at any situation. One day, they were walking in a mart and followed by a slave from Sind9 . The Imam’s friend turned his face three times to find his slave, but he could not. In the fourth, he could see the slave; so, he shouted at him: “son of a, where were you?”

As soon as Imam as-Sadiq (a) heard that expression from his friend, he slapped his forehead with the hand and said with astonishment: “Subhaanallah10 !

How strange is that! How do you defame his mother?

In the previous, I thought you were pious. Now, I have known that you are impious.”

The man said: “May God make me your sacrifice. His mother is only a polytheist woman of Sind.”

The Imam said: “You should have known that every nation has a legal form of marriage.” He (a) then asked the man to leave him. After that situation, Imam as-Sadiq (a) did not accompany that man at all11 .

Disadvantages of Obscenity

Vituperations are mostly resulted from enmity, envy, rage, and immorality, in addition to illiteracy and impoliteness. They divest man of the polite human traits to impute lowliness and savagery to him. They also originate enmity, instigate alienation, and expose to God’s wrath.

Amirul-Mu’minin (a) said: “The tongue is a beast. It will raven if it is set free.”

Notes

1. The Holy Quran, Sura of Al-Israa (17) Verse (64): The whole meaning (that is mentioned in three Verses) is as follows: ((God said to the Shaitan, "Go away. All those who follow you will have hell as ample recompense for their deeds. Draw anyone of them you can into sin by your voice and by your cavalry and infantry, share their property and children with them and make promises to them. Your promises are all lies. You have no authority over My servants. Your Lord is a Sufficient Protector." 17:63-5))

2. Quoted from al-Wafi; part 3 page 160 (as quoted from al- Kafi).

3. Quoted from al-Wafi; part 3 page 160 (as quoted from al- Kafi).

4. Quoted from al-Wafi; part 3 page 160 (as quoted from al- Kafi).

5. Quoted from al-Wafi; part 3 page 160 (as quoted from al- Kafi).

6. Quoted from al-Wafi; part 3 page 160 (as quoted from al- Kafi).

7. Quoted from Bihar ul-Anwar; 15/2/192 (as quoted from al- Amali).

8. Quoted from al-Wafi; part 3 page 160 (as quoted from al- Kafi).

9. Sind is a province of South East Pakistan, traversed by the lower reaches of the Indus.

10. Subhanallah (Glory to God) is an expression of astonishment.

11. Quoted from al-Wafi; part 3 page 161 (as quoted from al- Kafi).

Sarcasm

Sarcasm is to imitate people’s words, deeds, or gestures so as to degrade or mock at them. Because such deeds of sarcasm create enmity, malice, and spoiling of the social relations, Islam has forbidden them. It is quite strange for one to mimic, degrade, or find fault with a believer sarcastically since every individual, except the Sinless1 , must have some defects. Besides, every man may become the target of sarcasm and mimicry.

“Believers, let not a group of you mock another. Perhaps they are better than you. Let not women mock each other; perhaps one is better than the other. Let not one of you find faults in another nor let anyone of you defame another. How terrible is the defamation after having true faith. Those who do not repent are certainly unjust (49:11).”

“The sinners had been laughing at the believers. When passing by them, they would wink at one another and, on returning to their people, boast about what they had done. On seeing the believers, they would say, "These people have gone astray" (83:29-32).”

The Prophet (S) said: “Do not inspect the flaws of the believers. Allah will surely inspect the flaws of him who inspects the believers’ flaws. Allah will surely uncover the flaws of him whom He inspects, even if he hides himself in the middle of his house2 .”

Imam as-Sadiq (a) said: “For him who mimics a believer for the purpose of disgracing him, abusing his personality, and making people disrespect him, Allah will dismiss him from His custody to the Shaitan’s, who, too, will not accept him3 .”

It is related that, “Allah hides His disciples among His servants; hence, you should not disregard any of the servants of Allah, for it happens that he is one of the disciples of Allah while you do not know his reality.”

Notes

1. The Sinless are the prophets, the Twelve Imams, and Fatima az-Zahraa (a).

2. Quoted from al-Wafi; part 3 page 163 (as quoted from al- Kafi).

3. Quoted from al-Wafi; part 3 page 163 (as quoted from al- Kafi).

Good Wording

Any investigation of the social crises proves that the origin of most of such troubles is the initiatives of wording and the mutual obscenity that interrupt the social relations and arise hatred. On that account, it becomes very necessary, for the interest of individuals and societies, to control one’s wording and habituate on good wording:

“(Muhammad), tell My servants to say what is best. The Shaitan sows dissension among them; he is the sworn enemy of human beings (17:53).”

“They should speak righteous words to people (2:83)”

“Virtue and evil are not equal. If you replace evil habits by virtuous ones, you will certainly find that your enemies will become your intimate friends (41:34).”

“Be moderate in your walking and your talking. The most unpleasant sound is the braying of donkeys (31:19).”

“Believers, have fear of Allah and speak righteous words. Allah will reform your deeds and forgive your sins. (33:71-2)”

The Prophet (S) said: “Allah may have mercy upon the servant who utters righteous wording to gain its good result, or keeps peace against an evil to save himself1 .”

As a man asked him for an advice, the Prophet (S) instructed: “Have control over your tongue.” As the man asked for more, the Prophet (S) repeated the same instruction. In the third time, the Prophet (S) added: “You should know that nothing but the yields of tongues will turn people over on their nasals in Hell2 .”

Imam as-Sajjad (a) said: “Good wording increases the wealth, grows up the sustenance, postpones time of death, endears to the family members or the wife-, and takes to Paradise3 .”

Imam as-Sadiq (a) said: “Ebbad! Do you, because you have controlled your stomach and genital parts from haram, feel saved? In His Book, Allah says:

‘Believers, have fear of Allah and speak righteous words. Allah will reform your deeds and forgive your sins. (33:71-2)’

Nothing of your good deeds will be accepted unless you utter good and just wording4 .”

“Habituate your tongue on saying the good only, and you will gain its good. Surely, a tongue will follow that on which it is habituated.”

A man asked Abu al-Hasan (a) for advice, the Imam said: “Have control over your tongue and you will be powerful. Do not let others lead you, lest you will be humiliated5 .”

Chaste wording has its great influence in the mentalities of both the friends and enemies. For the friends, it grows up love, perpetuates affection, and prevents devilish inspirations. For the enemies, chaste wording alleviates feelings of enmity and eases their mistreatments and trickeries. Thus, we find the great personalities practice control over their tongues so as to be protected from flaws.

It is related that four kings spoke in a meeting: The king of Persia said: “I have never felt sorry for the word that I have not said, but I have many times felt sorry for things that I have said.”

King of Rome said: “I can control the word that I have not said, but I cannot control that which I have said.”

King of China said: “I possess the word that I have not spoken, but the word that I have spoken possesses me.”

King of India said: “How strange those who utter a word that harms them if they say it and does not benefit them if they do not say it are!6 ”

Gossip, nonsense, and obscenity are the clearest evidences on stupidity.

As he passed by a man who was speaking nonsense, Amirul-Mu'minin (a) stopped and said to him: “You are dictating to the Keeping Angels7 a record that will be taken to your Lord. You therefore should say only that which concerns you and should leave that which does not concern you8 .”

“Much speech leads to much erring. Much erring leads to decreased prudency. Little prudency leads to decreased piety. Little piety deadens the heart. The dead-hearted will be in Hell9 .”

Imam al-Baqir (a) said: “Abu Dharr used to say: “Seeker of knowledge! Your tongue is the key to goodness and the key to evil. Hence, seal your tongue in the same way as you seal your gold and currencies10 .”

Imam as-Sadiq (a) said: “Silence is an abundant treasure. It is the adornment of the clement and the cover of the ignorant11 .”

It is related that Qiss Ibn Sa’ida asked Aktham Ibn Saifi12 , “How many flaws have you found in man?” He answered, “They are too numerous to be counted. But, I found one trait that may cover all the flaws of man if only he keeps to it. It is control over the tongue.”

Notes

1. Quoted from Bihar ul-Anwar; 15/2/192 (as quoted from al- Imama wat Tabssira).

2. Quoted from al-Wafi; part 3 page 85 (as quoted from al- Kafi).

3. Quoted from Bihar ul-Anwar; 15/2/192 (as quoted from al- Khissal and al-Amali).

4. Quoted from al-Wafi; part 3 page 85 (as quoted from al- Kafi).

5. Quoted from al-Wafi; part 3 page 84 (as quoted from al- Kafi).

6. Quoted from Mejani al-Adab.

7. There are two angels, with each human being, whose mission is to record his/her good as well as bad deeds. The angels are standing on the right and the left shoulders of each human being. The angel on the right is charged with recording the good deeds, while the angel on the left is charged with recording the evil deeds.

8. Quoted from al-Wafi; part 3 page 85 (as quoted from al- Faqih).

9. Quoted from Bihar ul-Anwar; 15/2/187 (as quoted from Nahjul-Balagha).

10. Quoted from al-Wafi; part 3 page 85 (as quoted from al- Faqih).

11. Quoted from al-Wafi; part 3 page 85 (as quoted from al- Faqih).

12. Qiss ibn Sa’ida and Aktham ibn Saifi were the two Arab personalities well known of their wisdom.

Inconveniences of Sins

A great similarity is noticed between physical diseases and sins. This similarity is notably observed in the origination of the two. Most diseases are the result of the violation of the physical constitutions and, in the same manner, sins are the result of the violation of the divine regulations. Each disease has its peculiar effects that reflect on the diseased in forms of mixtures and pathological complications. In the same manner, each sin has its bad result that causes various sorts of tragedies. It is true that diseases and sins participate in the bad results that they cause; however, sins are more harmful, because it is easy to treat the diseased bodies, but it is difficult to treat the ill mentalities.

On that account, sins are fatal poisons and lethal germs that spoil man and expose him to various sorts of dangers and perditions.

The Holy Quran provides horrible pictures concerning the inconveniences and dangers of the commitment of sins:

“When We decide to destroy a town We warn the rich ones therein who commit evil. Thus, it becomes deserving to destruction and We destroy its very foundations. (17:16)”

“Why do they not consider how many generations living before them We have destroyed. We established those nations in the land with abilities far beyond those given to you. We sent down plenty of rain from the sky for them and made streams flow therein, but, then, We destroyed them for their sins and established other nations after them. (6:6)”

“Had the people of the towns believed (in Our revelations) and maintained piety, We would have certainly showered on them Our blessings from the sky and the earth. But they called Our revelations lies, thus Our torment struck them for their evil deeds. (7:96)”

“Allah does not change the favor that He has bestowed on a nation unless that nation changes what is in its soul. Allah is All-hearing and All- knowing. (8:53)”

“Whatever hardship befalls you is the result of your own deeds. Allah pardons many of your sins. (42:30)”

“Evil has spread over the land and the sea because of human deeds and through these Allah will cause some people to suffer so that perhaps they will return to Him. (30:41)”

The Prophet (S) said: “How strange he who diets so as to avoid maladies is! How does he not diet from committing sins so as to avoid Hell1 ?”

“Allah says: Son of Adam! You can never be just with Me. I endear Myself to you through the favors that I confer upon you, but you make Me hate you through the acts of disobedience to Me that you commit. My goodness is descending to you, while your evil is ascending to Me. Every single day and night, a noble angel carries to Me your evil deeds. Son of Adam! If you hear that somebody else bears these very characteristics, you will surely hate him. (However, I completely know that you bear such characteristics, but I do not hate you.)2 ”

“If Allah is irate with a nation but they have not received His direct punishment, their prices will be exorbitantly expensive, their ages will be short, their trades will be profitless, their yields will not increase, their rivers will not be profuse, rainfall will not drop on them, and the evilest individuals will prevail on them3 .”

Amirul-Mu'minin (a) said: “Be wary of committing sins. The reason of any misfortune, shortage in earnings, or even a scratch, injury or a wound is surely the commitment of a sin. Allah the Majestic says:

“Whatever hardship befalls you is the result of your own deeds. Allah pardons many of your sins. (42:30) 4 ”

Imam al-Baqir (a) said: “Allah decides to settle the need of a servant in a definite time, whether near or remote. But when that servant commits a sin, the Lord orders an angel to cancel the decision of the settlement of that need, and says: ‘Deprive that servant of the settlement of his need, because he exposed himself to My wrath; hence, deprivation has become the punishment5 .’”

“In the book of the Messenger of Allah (S), the following is recorded: If fornication spreads publicly after me, sudden death will spread. If deficient and unjust measures are given, Allah will afflict with shortage in food for years. If they refrain from defraying the zakat, they will be deprived of the blessings of the earth, such as yields, fruits, and minerals. If they rule unjustly, they will cooperate in fields of wrong and oppression. If they breach the pledges, Allah will give a free hand to their enemies over them. If they rupture their relations, their treasuries will be in the hands of the evilest people. If they neglect bidding good and forbidding evil and following the pious men of my household, Allah will give authority to their evilest people over them, and when the righteous people among them supplicate to Him, they will not be answered6 .”

Imam as-Sadiq (a) said: “My father used to say: Allah decided conclusively that He will not seize the favor that He confers upon a servant unless that servants commits a sin due to which he exposes himself to the punishment of the Lord7 .”

Imam ar-Rida (a) said: “Whenever the servants commit unprecedented sins, Allah creates unprecedented sorts of misfortunes for them8 .”

The Devil may seduce some people by the false idea that if sins had been fatal and destructive, they would have destroyed those who commit sins incessantly while they are living in full luxury. To answer this false conception, we say that nothing at all can overcome God Who does not anticipate the escape of anyone. He only respites the disobedient and postpones the penalties that are decided for them out of His care for their interests, expecting that they may recover their senses and turn to Him in repentance, or that He gives them respite out of His sympathy with the innocent and weak individuals whom may be injured by such punishments. Finally, God may respite those who commit sins so that they will increase in acting disobediently to Him, and He then inflict them with severe punishment:

“The unbelievers must not think that Our respite is for their good. We only give them time to let them increase their sins. For them there will be a humiliating torment. (3:178)”

“Were Allah to punish people for their deeds immediately, not one creature would have survived on earth. However, He has given them a respite for an appointed time and when their term comes to an end, let it be known that Allah watches over His servants. (35:45)”

Imam as-Sadiq (a) said: “If Allah intends goodness to a servant, He inflicts him with a punishment after each sin he commits, and reminds him of seeking forgiveness. If Allah intends evil to a servant, He confers upon him with a grace after each sin he commits, so as to make him forget seeking forgiveness and exceed the limits in committing sins. This is the meaning of His saying:

“I shall lead them step by step to destruction, without their being aware of it. (68:44) 9 ”

Imam al-Kadhim (a) said: “Allah appoints a caller whose mission is to say every day and night: Slow down, servants of Allah, in committing acts of disobedience to Him. Without the existence of grazing animals, suckling babies, and kneeling10 old men, punishment shall be poured upon you so heavily, and it shall bruise you11 .”

One may think that as long as the prophets are sinless, why do they suffer various sorts of ordeals and crises? To answer such wonderment, we say that sins are of various sorts. They vary according to the degree of faith, obedience, and worship. It happens that an innocent joy is considered as legal grace by somebody, but considered as sin by somebody else, because he regards it as matter that diverts him from the reference to God. Because the prophets (a) are the highest examples in the fields of believing in God and acts of worship, they consider definite acts, which are legal for ordinary people, as sins and shortcomings.

It is said that good acts of the pious are regarded as sins for the intimate worshipers of God. Furthermore, to suffer ordeals does not necessarily originate from the commitment of sins. In some cases, the suffering of ordeals and misfortunes may be a means to test patience and steadfastness against acts of God. They also may be the means that increase the rewards.

Notes

1. Quoted from Bihar ul-Anwar; 15/3/155 (as quoted from as- Saduq’s al-Amali).

2. Quoted from Bihar ul-Anwar; 15/3/156 (as quoted from Uyounu Akhbar ir-Ridha).

3. Quoted from al-Wafi; part 3 page 173 (as quoted from at- Tahtheeb and al-Faqih).

4. Quoted from Bihar ul-Anwar; (as quoted from al-Khissal).

5. Quoted from al-Wafi; part 3 page 167 (as quoted from al- Kafi).

6. Quoted from al-Wafi; part 3 page 173 (as quoted from al- Kafi).

7. Quoted from al-Wafi; part 3 page 167 (as quoted from al- Kafi).

8. Quoted from al-Wafi; part 3 page 168 (as quoted from al- Kafi).

9. Quoted from al-Wafi; part 3 page 173 (as quoted from al- Kafi).

10. ‘Kneeling’ is an expression of offering prayers, which denotes rites of worship to God.

11. Quoted from al-Wafi; part 3 page 168 (as quoted from al- Kafi).

Repentance

Like the physical diseases that are treated by swallowing drugs and stopping eating delicious meals, sins should be treated by suffering repentance and turning to God and abstaining from the sweeping desires and the unruly whims so that the worldly and religious tragedies of the commitment of sins will not be encountered.

Reality of Repentance

True repentance can be achieved after it passes through three stages:

The first stage is the conscious awakening the guilty feels sorry for his acts of disobedience to God. When the soul is full of this aware feeling, it moves to:

The second stage, which is turning to God and the true intention to cling to the obedience to Him. When this feeling covers the soul, it moves to:

The third stage, which is self-purification from sins, remedying the sins by acting righteous deeds and avoiding evildoings. Thus, true repentance is achieved.

Repentance however is not a play or an utterance. It is the true turning to God and the real avoidance of acts of disobedience to Him.

Imam ar-Rida (a) said: “He who seeks Allah’s forgiveness from a sin that he keeps on committing is deriding his Lord.”

Merits of Repentance

The merits of repentance are greatly numerous. They are pictured in the holy Quran and pointed out in the texts of the Prophet and The Ahlul-Bayt (a). The Divine Care has refused to neglect the disobedient floundering in the glooms of sins without surrounding them with high sympathy and noble amnesty. The Lord therefore has drawn their attentions to the turning to Him and paved the way of repentance to them:

“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)”

“(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)”

“Ask forgiveness from your Lord; He is All- forgiving. He will send you abundant rain from the sky, strengthen you by (providing) you wealth and children, and make gardens and streams for you. (71:10-2)”

“Allah loves those who repent and those who purify themselves. (2:222)”

The Prophet (S) said: “The repentant from a sin is as same as him who did not commit it.”

“Nothing is more favorable to Allah than a male or female repentant believer1 .”

Imam as-Sadiq (a) said: “When a servant repents to Allah truly, He loves him; hence, He covers him up in this world as well as the world to come To cover him up means that Allah makes the two angels (who recorded his deeds) forget the ill deeds that they knew about him. He then reveals to the servant’s limbs to conceal the sins that he had done and reveals to the areas of this earth (on which he had committed sins) to conceal his sins. That servant therefore will meet Allah as if he had done no single offense and nothing will testify against him2 .”

“Adam supplicated to Allah saying, ‘Lord, You have made the Shaitan over me and made him run in my soul like blood. Give me something in opposite of this.’ The Lord answered, ‘Adam! If any of your descendants intends to do a wrongdoing, I will not allow to be recorded against him unless he practices it. If he does it, I will order to be recorded as a single evil deed. If he intends to do a good deed, I will order to be recorded for him as a single good deed. If he practices it, I will order to be recorded as ten good deeds.’ Adam asked for more, and the Lord said, ‘Any of your descendants commits a wrongdoing then seeks My forgiveness, I will forgive him.’ Adam asked for more, and the Lord said, ‘I will accept the repentance of any of your descendants even if his soul reaches his nose (i.e. in the very final hours of his life).’ ‘That is enough,’ said Adam3 .”

“Allah gives the believer who commits a sin seven hours as respite before he records that sin. If the believer seeks the Lord’s forgiveness during these seven hours, his sin will not recorded. If he does not, a single evil deed will be recorded against him. The true believer remembers his offense twenty years after its commitment and seeks Allah’s forgiveness, and he is forgiven. The disbeliever forgets the offense that he commits very soon after its commitment4 .”

“Any believer who commits forty grand sins on a single day and seeks Allah’s forgiveness, by uttering the following statement, with deep feeling of sorrow, Allah will forgive his sins. He who commits more than forty grand sins on a single day is hopeless. The statement is:

أستغْفِرُ اللهَ الّذي لا إلهَ إلا هوَ الحَيّ القَيّومُ بَديعُ السّمواتِ والأرْضِ ذو الجَلالِ والإكْرامِ وأسْألُهُ أنْ يُصلِيَ على مُحَمّدٍ وآلِ مُحَمّدٍ وأنْ يَتوبَ عَلَيّ

astaghfiru (a)llah allathi la ilaha illa huwa (a)lhayyu (a)lqayyoumu badee’u (a)ssamawaati wa (a)l-ardhi thu (a)ljalaali wa (a)l’ikraami wa as’aluhu an yussalliya ala muhammadin wa aali muhammad wa an yatouba alayy(a).

I seek the forgiveness of Allah; there is no god but Whom, the Everlasting, the Eternal, the Creator of the heavens and the earth, and the Lord of Glory and Grace, and I implore to Him to send His blessings to Muhammad and his family and accept my repentance.)5 ”

Obligation and Immediateness of Repentance

The obligation of repentance is something beyond doubt, because logic and texts support it. Regarding logic, it is self-evident that protection against causes of harms is something logically necessary. On that account, it is obligatory to seek the guard of repentance against the bad results of sins in this life as well as the life to come. Regarding texts, the instructions of the Quran and hadith called unto repentance through various pictures of attraction and simplification.

The Prophet (S) said: “Anyone who repents a single year before death, his repentance will be accepted by Allah. A year is very much. He who repents a month before his death, his repentance will be accepted by Allah. A month is also very much. He who repents a week before his death, his repentance will be accepted by Allah. A week is very much. He who repents a day before death, his repentance will be accepted by Allah. A day is very much. He who repents before he closes his eyes for death, his repentance will be accepted by Allah6 .”

“Allah possesses surpluses of His sustenance that He gives to whom he wills. With the rise of every dawn, Allah extends His hands for those who commit sins at night so as to accept their repentance (if they show repentance). With the sunset of every day, He extends His hands for those who commit sins in day so as to accept their repentance7 .”

Repetition of Repentance

Some people find the right path after deviation and straighten up after aberrance. So, they try to make right the sins that they had committed by means of repentance and turning to God. Others, however, are deceived by the joys and seductions of this life; therefore, they commit new sins after repentance as they drift in the violent currents of offenses. Thus, they live in the midst of a brutal conflict between the intellect and desires. Once, they overcome their desires, but their desires prevail on them in other situations. This fact is the main reason that prevents many from repeating repentance, because they anticipate that they will anew return to the commitment of sins.

Such individual must understand that everyone is the subject of the seductions and sinful inspirations of the Devil, and that none may be saved totally from such inspirations except the Sinless (a). Accordingly, they should have turned and repented to God purely whenever such devilish inspirations attacked them, even if they go astray several times. They, finally, should have put before their eyes the saying of God:

“(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)”

In view of that, the Prophet and The The Ahlul-Bayt (a) affirmed the repetition of repentance and the incessant turning to God so as to save the victims of sins from plunging more in their offenses and to push them to put a new beginning to an honest life:

Mohammad 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 Allah8 .”

Abu Bassir related: I asked Imam as-Sadiq (a) about the exegesis of God’s saying:‘Believers, turn to Allah in repentance with pure intention. (66:8)’ He (a) said: “The pure repentance is to repent from the sin and decide not to commit it any more.” I wondered: “None of us can give up a sin completely.” The Imam (a) commented: “Abu Muhammad, Allah does love the servant who commits sins frequently and repents to Him very frequently9 .”

Courses of Repentance

The repentant must know the courses of repentance so that he can expiate each sin properly.

Sins, however, take various forms; some concern a servant and his Lord. These are classified into two parts:

• Negligence of the obligatory rites, and

• Commitment of forbidden acts.

As examples on the first, we cite the negligence of the obligatory prayer, fasting, hajj, zakat, and the like rites. The course of repentance from such sins is to work hard for settling them. Examples on the second are fornication, drinking of wines, gambling, and the like forbidden acts. The course of repentance from such acts is to feel sorry for committing them and intend truly to leave them.

Some sins concern an individual and people, such as usurpation of properties, killing respectful souls, and dishonoring the believers by means of revilement, beating, talebearing, and backbiting. These sins are the most dangerous and the most difficult in treatment. The course of repentance from such sins is to satisfy the other parties and give the usurped and seized properties back to their owners. If this is impossible, it is necessary to seek the forgiveness of God urgently, raise the balance of good deeds, and implore to God for making such wronged people be pleased with the wrong party on the Day of Judgment.

Acceptance of Repentance

The true qualified repentance is admissible. This fact is proved through many texts from the Quran and hadith:

“It is He who accepts the repentance of His servants, forgives their evil deeds and knows all about what you do. (42:25)”

“This Book is a revelation from Allah, the Majestic and All-knowing who forgives sins, who accepts repentance, whose punishment is severe, and whose bounty is universal. He is the only Lord and to Him all things proceed (40:2-3).”

The Prophet (S) said: “Had you not committed sins and sought the forgiveness of Allah, He would have created others who commit sins and then seek His forgiveness so that He will forgive them. A believer commits sins frequently, but repents to Allah very frequently. Listen to Allah’s saying:

“Allah loves those who repent and those who purify themselves. (2:222)”

Notes

1. Quoted from Bihar ul-Anwar; 3/98 (as quoted from Uyounu Akhbar ir-Ridha).

2. Quoted from al-Wafi; part 3 page 168 (as quoted from al- Kafi).

3. Quoted from al-Wafi; part 3 page 184 (as quoted from al- Kafi).

4. Quoted from Bihar ul-Anwar; vol. 3 page 103 (as quoted from al-Kafi).

5. Quoted from al-Wafi; part 3 page 182 (as quoted from al- Kafi).

6. Quoted from al-Wafi; part 3 page 182 (as quoted from al- Kafi).

7. Quoted from Bihar ul-Anwar; 3/100 (as quoted from as- Saduq’s Thawab ul-A’mal).

8. Quoted from al-Wafi; part 3 page 183 (as quoted from al- Kafi).

9. Quoted from al-Wafi; part 3 page 183 (as quoted from al- Kafi).