Loving and Living the Quran
Yesterday we reflected on the cost of holding onto grudges. Today we turn to the motivation the Qur’an offers for choosing the difficult path of forgiveness. Allah says: “Let them pardon and overlook. Do you not love that Allah should forgive you? And Allah is Forgiving, Merciful.” (24:22) Before addressing the motivation embedded in this verse, we must acknowledge something honestly: forgiveness is difficult. The Qur’an itself describes it as an act of courage. Why is it so hard? When someone wrongs us, the injury often feels like a threat to our dignity. Holding onto the grievance...
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Thirty days ago we began this series exploring the journey of the human nafs toward Allah. We reflected on the full spectrum of who we are: a noble creature before whom the angels bowed (38:72), and a creature of weakness who forgets (4:28). We explored the fitrah, the inner compass of conscience that Allah placed within us. We examined the nafs al-ammarah that pulls us toward desire and the nafs al-lawwamah that awakens discomfort when we stray. We discussed the path of returning to Allah through tawbah, and the courage required to repair our relationships with others through apology,...
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Yesterday we reflected on verse 42:40 and discussed “aslaha” — making amends with others, which is an important part of setting things right with Allah. Today we turn to the word that comes before it in the verse: “The recompense of evil is an evil like it, but whoever forgives and makes reconciliation, his reward is with Allah.” (42:40) Before reconciliation comes forgiveness ‘afw. The Qur’an begins by acknowledging something deeply human: if someone wrongs you, you have the right to respond proportionally. Justice is permitted. The Qur’an is not asking you to pretend the harm...
info_outlineLoving and Living the Quran
Allah says: “The recompense of evil is an evil like it. But whoever forgives and makes reconciliation, his reward is with Allah.” (42:40) This verse recognizes something important: when someone harms us, we have the right to respond proportionally. Justice is permitted. But the verse then points to something higher. Whoever forgives and makes reconciliation, their reward is with Allah. Over the past few days we have been talking about tawbah — returning to Allah and repairing our relationship with Him. Today’s verse shifts the focus to another dimension of repentance: repairing our...
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Allah says: “Then Adam received words from his Lord, so He turned to him mercifully. Surely He is al-Tawwāb, the Merciful.” (2:37) The first time the Qur’an introduces the Divine name al-Tawwāb appears in the story of Adam (as). After being tempted by Iblis and leaving the Garden, Adam experienced the weight of what had happened. In that moment of remorse, he turned back to Allah. But the Qur’an highlights something remarkable: Adam’s turning did not begin with him alone. Allah taught him the words of return — the kalimāt through which he repented. This reveals something...
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Allah says: “Surely Allah loves those who turn to Him repeatedly, and He loves those who purify themselves.” (2:222) The Qur’an does not simply praise those who repent once. It praises al-tawwābīn — those who return again and again. The word tawwāb in Arabic implies repetition and continuity. It describes a person for whom returning to Allah is not a rare emergency response after a major mistake, but a regular spiritual rhythm. Repentance becomes a disposition. The people Allah loves are not those who never drift. They are those who do not stay away for long. Imam Khomeini reflects...
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Allah says: “Whoever does evil or wrongs his own soul and then seeks forgiveness from Allah will find Allah Forgiving, Merciful.” (4:110) This verse contains a powerful promise. It acknowledges two kinds of wrongdoing: harm toward others and harm toward one’s own soul through sin. Yet the verse does not end with condemnation. It ends with an invitation. If such a person turns and seeks forgiveness, the Qur’an says: “he will find Allah.” The verb used is yajid — he will find. It is immediate and certain. To find something implies it was already there. The verse suggests that Allah...
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Allah says: “O you who believe! Turn to Allah in sincere repentance (tawbatan nasūḥā). Perhaps your Lord will remove from you your evil and admit you into gardens beneath which rivers flow.” (66:8) This verse addresses believers — people already in relationship with Allah. Tawbah is not only for those far away. It is part of the ongoing life of faith. The Qur’an emphasizes the quality of repentance: tawbatan nasūḥā — sincere, wholehearted repentance. Scholars explain the word nasūḥā in several ways: A repentance done purely for Allah’s sake. A repentance that...
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Allah says: “Say: O My servants who have transgressed against their own souls, do not despair of the mercy of Allah. Surely Allah forgives all sins. Indeed, He is the Forgiving, the Merciful.” (39:53) This verse is often described by scholars as one of the most hope-giving verses in the Qur’an. Notice how Allah addresses the very people who feel most distant: “O My servants.” Even in the moment of transgression, the relationship is not severed. The belonging remains. The Qur’an describes sin as “transgressing against your own soul.” It frames wrongdoing not primarily as...
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Allah says: “No! Rather, what they used to do has become like rust upon their hearts.” (83:14) Over the past reflections, we have explored the inner landscape of the soul — the fitrah, the states of the nafs, the pull of desire, and the voice of conscience. Recently we reflected on how communities help protect that conscience through mutual guardianship. Today we ask a difficult question: what happens when the soul drifts and does not return? The Qur’an uses the word rān, often translated as rust or a covering over the heart. Classical scholars explain that the human soul begins pure...
info_outlineContinuing with the portrait of Ibad ur Rahman, verses 65 & 66 from Sura Furqan outline another quality:
[25:65] And they who say: O our Lord! turn away from us the punishment of hell, surely the punishment thereof is lasting
Servants of the Ibad ur Rahman are in continuous touch with their own humanity, with their propensity to make mistakes, to offend, to fall short and to choose evil over good in the moment. They are deeply aware of their own shortcomings due to the nature of being human.
They also recognize that every action has a consequence and that the Hereafter is a place of accountability. They understand that while this world often hides the true impact and consequences of our actions, that in the Hereafter the impact will become apparent.
Theirs is a prayer of humility: they rely not on any good works which they may have done, but on the Grace and Mercy of Allah. They realise that while Allah [swt] is infinitely Merciful, that the courtesy of the Ibad ur Rahman is that they do not take this Mercy for granted.
In spite of their worship , they do not rest and think how pious they are, nor do they take their salvation for granted, they know that with all their best effort, they cannot do justice to His Mercy, they know that if they attain Salvation, it will be, not because of their worth but because of His Mercy. And so their attitude is one of constant striving and seeking of forgiveness and mercy rather than having the attitude of self-satisfaction and the feeling that they have arrived. The condition that believers are asked to attain is to be in a state between hope and fear. Fear of the result of our actions balanced with the hope in His Mercy.
Seeking forgiveness constantly was part of the Sunnah of the Holy Prophet [saw]. He
used to seek forgiveness every day, after every gathering, at the end of every Salaat, and generally showed how important it was to turn to Allah constantly.
Hadith tells us that that person is fortunate who on the Day of Judgement opens his book of deeds and finds under every sin he committed, a stamp of forgiveness. We can facilitate this by asking for it regularly. Just as we clean our body, our home, our possessions, we can keep our hearts and souls clean by having a regular practice of seeking forgiveness [istighfar]