How to ask forgiveness from Allah?

Seeking Forgiveness: The Islamic Path to Reconciliation with Allah

Introduction

In Islam, seeking forgiveness is not only a fundamental act of worship but also a profound expression of spiritual cleansing and renewal. The concept of repentance, known as “Tawbah,” is central to the Islamic faith, encouraging believers to return to Allah with a sincere heart after committing sins. This article explores the multifaceted process of seeking forgiveness from Allah, emphasizing the importance of genuine remorse, restitution, and a commitment to spiritual growth.

1. Understanding Sin and Accountability in Islam

In Islamic teachings, a sin is any act that goes against the commands of Allah and the teachings of the Prophet Muhammad (peace be upon him). Muslims are taught to be constantly aware of their actions and their impact on their spiritual state. Acknowledging one’s sins is the first step in the journey of repentance. It involves a profound personal acknowledgment of having transgressed against the laws of Allah and, possibly, the rights of others.

2. The Emotional Aspect of Repentance: Remorse

True repentance starts in the heart with sincere remorse. Feeling genuine sorrow for one’s actions and their repercussions is vital because it demonstrates a believer’s sincerity and recognition of Allah’s boundless mercy. This emotional response is a catalyst for spiritual transformation and is considered by many scholars as the essence of true repentance. Without remorse, repentance risks becoming a hollow ritual, devoid of the spiritual depth that elevates the soul.

3. The Act of Seeking Forgiveness

Repentance involves directly seeking Allah’s forgiveness through prayer and supplication. This can be achieved through personal duas such as “Astaghfirullah” (I seek forgiveness from Allah), or through prayers like Salah at-Tawbah (the prayer of repentance), which involves performing two rakats of non-obligatory prayer as a means of seeking divine mercy. Expressing repentance verbally reinforces the internal commitment to reform and serves as a verbal contract with Allah to strive towards righteousness.

4. Making Amends: The Social Dimension of Repentance

True repentance also involves rectifying wrongs done to others. This may include apologizing to those who have been harmed, returning stolen goods, or compensating for damages. This aspect of repentance ensures that the process is holistic, addressing both the rights of Allah and the rights of fellow human beings. It underscores the comprehensive nature of Islamic teachings on social harmony and personal integrity.

5. Commitment to Avoiding Future Sins

An essential component of Tawbah is the firm resolution not to return to past sins. This includes taking practical steps to avoid situations where one might fall into the same errors again. It may involve changing one’s environment, seeking the company of righteous friends, or engaging in regular religious learning and reflection to reinforce one’s faith and moral resolve.

6. The Role of Good Deeds in Erasing Sin

Engaging in good deeds is strongly encouraged in Islam as a way to counterbalance and erase sins. Acts of charity, kindness, and community service are seen as ways to seek Allah’s pleasure and draw closer to Him. These actions not only help alleviate the burden of sins but also contribute to the development of a positive and proactive spiritual life.

Conclusion

In Islam, the door to forgiveness is always open, reflecting Allah’s infinite mercy and compassion. The process of seeking forgiveness is a profound opportunity for spiritual renewal and growth. By embracing the principles of Tawbah, Muslims can transform their lives, deepen their faith, and strengthen their relationship with Allah, ensuring that each sin is met with sincere repentance and each moment of remorse is a step towards divine forgiveness.

How to become a True Shia?

How to become a True Shia?

By: Ayatullah al-Uzma Shaykh Nasir Makarim Shirazi
The text of this tradition itself is a lesson for us and it shows us that in Islam, physically helping others is something very important. This is something which we too must give importance to and encourage other people towards. This is also one of the things which removes the adversities in people's lives and if done while on the spiritual path, would permit one to reach Allah (SwT).
However in this tradition, the Imam wishes to spiritually awaken his students and point them to an even more important issue. It is for this reason that he told his companion that they should not make their charity null and void through laying an obligation upon and harassing those who whom they have helped.
The companion told the Imam that he neither lays an obligation nor does he harass the person whom he helps to which the Imam replied, “Harassing the person (whom you have helped) does not only relate to the person whom you have assisted (materially). Rather you have actually harassed the Angels of Allah (SwT) and us (the Ahlu'l Bayt) as well.”
This companion asked, “How is it that I have harassed you (the Ahlu'l Bayt) and the Angels of Allah (SwT) where as I am one of your sincere Shi’a (followers)?”
The Imam replied, “This claim of yours that you are one of our sincere Shi’a has made all of your actions void since the true, sincere Shi’a are only the true believer from amongst the people of Pharaoh (as mentioned in the Qur’an), the true believer mentioned in Surat Yasin, Salman, Abu Dharr, Miqdad and ‘Ammar. The true believer from amongst the people of Pharaoh had true faith in Musa (as) however was forced to hide it [and this is one of the proofs for the permissibility of Taqiyyah.
In this verse of the Qur’an, the man spoke to the oppressors and said to them, “Why are you dealing with Musa in such a harsh manner? Maybe he is speaking the truth. If he is lying, then his lies are on his own record of deeds and if he is speaking the truth, then why do you need to deal with him such? According to the principal of deflecting danger (from yourselves), deal with him in the way of 'probability' (that he may be truthful in his words).”
Since these people of Fir’awn did not pay any attention to these words from this man, he said, (Surely I entrust all of our affairs to Allah.)“ At this point, these oppressors drew up plans to kill this believer, however Allah (SwT) protected him - (So then Allah protected him from their evil plots…)]
At this point, the Imam (as) said, “This is our Shi’a (true follower) who was alone and isolated amongst the enemies however stood firm as a mountain.
The other true believer was the one mentioned in Surat Yasin: (And came a man to them from the furthest part of the city, running to them…) [The history of revelation of this verse is in relation to two individuals form amongst the Messengers of Allah (SwT) whose names were Shim’awn and Yuhna who lived in the city of Antakiyah (the country previously known as Shamat which is present day Turkey) and who began their propagation work there.
The Surah continues on and says, (When We sent to them two (Messengers)) and these Messengers were ordered to guide the people towards Allah (SwT) and to command them to refrain from idol worship, however they were not triumphant in this endeavour of theirs (since the people did not listen to them). The verse continues and says, (So then We strengthened them with a third (Messenger).)[87]
Even with this third person sent, they still were not able to dissuade their people from the worship of the idols. At this point, we read that, (And came a man to them from the furthest part of the city, running to them…)[88] Thus, it was at this point that Allah (SwT) send habib Najjar, however he was stoned to death and became a martyr in the way of Allah (SwT).]
In continuation of the tradition, the Imam said, “Do you compare yourself to people like this?”
Obviously the goal of the Imam in saying this was to train the person and it is for this reason that when this companion heard these words, he said, “I ask forgiveness (for the claims I have made).” and then said to the Imam, “Please tell me, now what should I do?”
The Imam replied to him, “Say: I am from amongst your friends and lovers and of those who has hatred for your enemies and…”
The Imam then said, “Now, your reward (for your previous acts) has returned back to you and you have been compensated.” [It should be noted that amongst the traditions, it is something very rare to see a tradition in which one's Divinely granted rewards are given back after they have been considered null and void.]
This tradition shows us that to claim to be a follower (a Shi’a) is an easy thing and to truly be a Shi’a is something very difficult.
We pray that we are able to spiritually build ourselves and that we are also able to guide others to this path.[89]!
Notes:
[87] Surat Yasin (36), verse 14
[88] Ibid., verse 20
[89] Bihar al-Anwar, vol. 65, pg. 159

Imam Mahdi ( A.S )

In Islamic eschatology, the Mahdi (Arabic: مهدي‎, ISO 233: mahdī "guided one") is the prophesied redeemer of Islam who will rule for seven, nine, or nineteen years (according to differing interpretations)^[1] before the Day of Judgment (yawm al-qiyamah / literally, the Day of Resurrection)^[2] and will rid the world of evil.^[3]

There is no explicit reference to the Mahdi in the Qu'ran, but references to him are found in hadith (the reports and traditions ofMuhammad's teachings collected after his death). According to Islamic tradition, the Mahdi's tenure will coincide with the Second Coming of Jesus Christ (Isa), who is to assist the Mahdi against the Masih ad-Dajjal (literally, the "false Messiah" or Antichrist).^[4]Differences exist in the concept of the Mahdi between Sunni Muslims and adherents of the Shia tradition. For Sunnis, the Mahdi is Muhammad's successor who is yet to come. For most Shia Muslims, the Mahdi was born but disappeared and will remain hidden from humanity until he reappears to bring justice to the world, a doctrine known as the Occultation. For Twelver Shia, this "hidden Imam" is Muhammad al-Mahdi, the Twelfth Imam.

Throughout history, various individuals have claimed to be the Mahdi. These have included Muhammad Jaunpuri, founder of theMahdavia sect; the Báb (Siyyid Ali Muhammad), founder of Bábism; Muhammad Ahmad, who established the Mahdist state in Sudanin the late 19th century; and Mirza Ghulam Ahmad, founder of the Ahmadiyya sect.

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Historical development

The term mahdi does not occur in the Quran, but it is derived from the Arabic root h-d-y, commonly used to mean "divine guidance". The term al-Mahdi was employed from the beginning of Islam, but only as an honorific epithet and without any messianic significance.^[5] As an honorific it has been used in some instances to describe Muhammad (byHassan ibn Thabit), as well as Abraham, al-Hussain, and various Umayyad rulers (hudāt mahdiyyūn).^[5] During the second civil war (680-692), after the death of Muʾawiya, the term acquired a new meaning of a ruler who would restore Islam to its perfect form and restore justice after oppression.^[5] In Kufa during the rebellion in 680s, Al-Mukhtarproclaimed Muhammad al-Hanafiyyah as the Mahdi in this heightened sense. Among the Umayyads, Sulayman encouraged the belief that he was the Mahdi, and other Umayyad rulers, like Umar II, have been addressed as such in the panegyrics of Jarir and al-Farazdaq.^[5]

Early discussions about the identify of al-Mahdi by religious scholars can be traced back to the time after the Second Fitna. These discussions developed in different directions and were influenced by hadiths attributed to Muhammad. In Umayyad times, scholars and traditionists not only differed on which caliph or rebel leader should be designated as Mahdi, but also on whether Mahdi is a messianic figure and if signs and predictions of his time have been satisfied.^[5] By the time of the Abbasid Revolution in the year 750, Mahdi was already a known concept. Evidence shows that the first Abbasid caliph As-Saffah assumed the title of "the Mahdi" for himself. Many traditions were introduced to support political interests, especially Anti-Abbassid sentiments.^[6][7]

In Shia Islam, it seems likely that the attribution of messianic qualities to the Mahdi originated from two of the groups supporting al-Hanafiyyah: southern Arabian settlers and local recent converts in Iraq. They became known as Kaysanites, and introduced what later became two key aspects of the Shia's concept of the Mahdi. The first was the notion of return of the dead, particularly of the Imams. The second was that after al-Hanafiyyah's death they believed he was, in fact, in hiding in the Razwa mountains near Medina. This later developed into the doctrine known as the Occultation.^[8] The Mahdi appeared in early Shi’ite narratives, spread widely among Shi’ite groups and became dissociated from its historical figure, Muhammad al-Hanafiyyah.

During the 10th century, based on these earlier beliefs, the doctrine of Mahdism was extensively expanded by Al-Kulayni, Ibrahim al-Qumi and Ibn Babwayhi.^[9] In particular, in the early 10th century, the doctrine of the Occultation, which declares that the Twelfth Imam did not die but was concealed by God from the eyes of men, was expounded. The Mahdi became synonymous with the "Hidden Imam" who was thought to be in occultation awaiting the time that God has ordered for his return. This return is envisaged as occurring shortly before the final Day of judgment.^[3] In fact, the concept of the "hidden Imam" was attributed to several Imams in turn.^[10]

Some historians suggest that the term itself was probably introduced into Islam by southern Arabian tribes who had settled in Syria in the mid-7th century. They believed that the Mahdi would lead them back to their homeland and reestablish the Himyarite kingdom. They also believed that he would eventually conquer Constantinople.^[8] It has also been suggested that the concept of the Mahdi may have been derived from messianic Judeo-Christian beliefs.^{[6][9]_________________________________________________________________________________________________}

Shi'ism and facts

Shia claim that their twelfth Imam, Muhammad b. al-Hasan al-Askari, who went into occultation around 256/873-874, is the promised Mahdi, who will appear before the day of Judgement, to restore justice and equity on earth.^[31] In Shia Islam, the Mahdi is associated with the belief in the Occultation, that the Mahdi is a "hidden Imam" who has already been born and who will one day return alongside Jesus to fill the world with justice.^[11] The promised Mahdi, who is usually mentioned in Shia Islam by his title of Imam-i ’Asr (the Imam of the "Period") and Sahib al-Zaman (the Lord of the Age), is the son of the eleventh Imam. His name is the same as that of the Prophet of Islam. According to Shia Islam, Mahdi was born in Samarra in 868 and until 872 when his father was martyred, lived under his father’s care and tutelage. He was hidden from public view and only a few of the elite among the Shi’ah were able to meet him.^[32][33]

By Shi'ism, belief in the messianic Imam in not a part of their creed but it is the foundation of their creed.^[31] Shias believe that after the martyrdom of his father he became Imam and by Divine Command went into occultation (ghaybat). Thereafter he appeared only to his deputies (na’ib) and even then only in exceptional circumstances. ^[32]

In Shias' perspective, Mahdi chose as a special deputy for a time Uthman ibn Sa’id ’Umari,one of the companions of his father and grandfather who was his confidant and trusted friend. Through his deputy Mahdi would answer the demands and questions of the Shias. After Uthman ibn Sa’id, his son Muhammad ibn Uthman Umari was appointed the deputy of him. After the death of Muhammad ibn Uthman, Abu’l Qasim Husayn ibn Ruh Nawbakhti was the special deputy, and after his death Ali ibn Muhammad Simmari was chosen for this task.^[32]

A few days before the death of Ali ibn Muhammad Simmari in 939 an order was issued by Mahdi stating that in six days Ali ibn Muhammad Simmari would die. Henceforth the special deputation of the Imam would come to an end and the major occultation (ghaybat-i kubra) would begin and would continue until the day God grants permission to the Imam to manifest himself.^[32][33]

In Shia view, the occultation of Mahdi is, therefore, divided into two parts: the first, the minor occultation (ghaybat-i sughra) which began in 872 and ended in 939, lasting about seventy years; the second, the major occultation which commenced in 939 and will continue as long as God wills it. In a hadith upon whose authenticity Shia and Sunni agree, Muhammad has said, "If there were to remain in the life of the world but one day, God would prolong that day until He sends in it a man from my community and my household. His name will be the same as my name. He will fill the earth with equity and justice as it was filled with oppression and tyranny." ^[32][34]

Shias believe that the arrival of the Mahdi will be signalled by the following portents:^[3]

• The vast majority of people who profess to be Muslim will be so only in name despite their practice of Islamic rites and it will be they who make war with the Mahdi.
• Before his coming will come the red death and the white death, killing two thirds of the world's population. The red death signifies violence and the white death is plague. One third of the world's population will die from the red death and the other third from the white death.
• Several figures will appear: the Al-Harth, Al-Mansur, Shuaib bin Saleh and the Sufyani.
• There will be a great conflict in the land of Syria, until it is destroyed.
• Death and fear will afflict the people of Baghdad and `Iraq. A fire will appear in the sky and a redness will cover them.

Shia traditions also state that the Mahdi be "a young man of medium stature with a handsome face" and black hair and beard. "He will not come in an odd year [...] will appear in Mecca between the corner of the Kaaba and the station of Abraham and people will witness him there.^[3]