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One God Many Names | Al-Ghafūr (The Ever Forgiving)

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Many complain of having lost touch with the joy of prayer. The pleasure of du’ā has left them. The eagerness to worship has fizzled out. The drive to attend the masjid and plan religious activities is at its lowest point ever in their lives. They have an idea of the cause of it all: dark clouds that never cease from hovering over them, blocking the rays of Imān from shining upon them. A heavy luggage that sits on their backs, one that only ever seems to get heavier with the passage of time.

Touring this next Majestic name of Allāh will pinpoint the problem with precision. Those dark clouds and heavy luggage will be identified for what they truly are: unresolved sins that need immediate addressing.

With this said, let us begin our journey with Allāh’s Majestic name of Al-Ghafūr – the Ever Forgiving. This name appears in the Qur’ān no less than 91 times. In the majority of cases, it is mentioned alongside the name Al-Rahīm (the Ever Merciful).

1 – The linguistic origins of this name

The name Al-Ghafūr is from ghafr, which refers to التغطية والستر / covering and concealment. The Arabs say, اصبغ ثوبك بالسواد فهو أغفر لوسخه / “Dye your clothes with a black dye, for such a colour is better at concealing (aghfar) the stains.”

The Arabs also say, غفر الشيب بالخضاب / “He covered (ghafara) his grey hairs with hair dye.” Similarly, the mighfar is in reference to the helmet that a combatant wears, for it protects him and veils his head.[1]

So, from these examples, two primary meanings can be understood from the term ghafr:

– Protection from harm

– Veiling from exposure.

Who, then, is Al-Ghafūr?

Al-Ghafūr is the One who hides the sins of man and conceals his faults, doing so again and again, mercifully veiling his treacherous behaviour so as to not humiliate him in this world nor in the Hereafter. At the same time, Al-Ghafūr extends to man every rope of opportunity for forgiveness, thus protecting him from the hazardous effects that accompany sins by accepting his repentance, replacing sins into good deeds, and even loving the penitent man more than He did before.

Al-Khaṭṭābi said:

فالغفار الستار لذنوب عباده والمسدل عليهم ثوب عطفه ورأفته ومعنى الستر في هذا: أنه لا يكشف أمر العبد لخلقه، ولا يهتك ستره بالعقوبة التي تشهره في عيونهم

“Al-Ghaffār is the Ever Veiling, He who continually covers the sins of His servants whilst casting upon them the garments of affection and gentleness. What is meant by such veiling is that He does not uncover their mistakes to others, nor does He expose them through a punishment that publicly humiliates them in front of others.” [2]

The Prophet Muhammad (sall Allāhu ʿalayhi wa sallam) said:

يُدْنَى المُؤْمِنُ يَوْمَ القِيَامَة مِنْ رَبِّهِ حَتَّى يَضَعَ كَنَفَهُ عَلَيهِ ، فَيُقَرِّرُهُ بذُنُوبِهِ ، فيقولُ : أتعرِفُ ذَنْبَ كَذَا ؟ أتَعرفُ ذَنْبَ كَذَا ؟ فيقول : رَبِّ أعْرِفُ ، قَالَ : فَإنِّي قَدْ سَتَرْتُهَا عَلَيْكَ في الدُّنْيا ، وَأنَا أغْفِرُهَا لَكَ اليَومَ ، فَيُعْطَى صَحيفَةَ حَسَنَاتِهِ

“The believer will be brought very close to Allāh until Allāh places upon him His veil (so as to not disgrace him). Then, Allāh will remind him of his sins, saying: ‘Do you remember this sin? Do you remember that sin?’ The believer will respond: ‘My Lord, I know’. Then Allāh will say: “I had veiled them for you from the eyes of people in life, and today I have pardoned you for them.” The believer will then be given his book of deeds in his right hand.” [3]

Both Al-Ghafūr and Al-Ghaffār are names of Allāh. Both are in reference to the forgiving nature of Allāh. Both names are in the intensified forms, indicating the abundances of His forgiveness. The subtle difference between the two names is that Al-Ghaffār is in reference to the quantity of forgiveness, thus His forgiveness occurs time and time again. Al-Ghafūr, on the other hand, is in reference to the quality of forgiveness – regardless of the size of one’s crime, Allāh can forgive it.

So, to those who may not be guilty of major sins but are struggling with many minor ones, we say to them: do not despair, return in repentance, and realise that Your Lord is Al-Ghaffār. Similarly, we say to those who may not be victims to many minor sins but have fallen prey to a few major ones: do not despair, return in repentance, and realise that Your Lord is Al-Ghafūr.

2 – When do the doors of forgiveness close?  

There are three circumstances where Allāh will not accept the repentance of a person.

The first is when an eradicating punishment arrives from Allāh to a community.

Allāh said:

فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللهِ وَحْدَهُ وَكَفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ (84) فَلَمْ يَكُ يَنْفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا

“And when they saw Our punishment, they said, ‘We believe in Allāh alone and disbelieve in that which we used to associate with Him!’ But their belief was not going to benefit them when they had seen Our punishment…[4]

The second is when the major signs of the Day of Judgement appear.

Allāh said:

يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا

“On the day when some of the signs of your Lord shall come, no soul will profit from faith if it had none before, or earn good through its faith…”[5]

Elaborating on this, the Prophet Muhammad (sall Allāhu ʿalayhi wa sallam) said:

لَا تَقُومُ السَّاعَةُ؛ حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا، فَإِذَا طَلَعَتْ، وَرَآهَا النَّاسُ، آمَنُوا أَجْمَعُونَ، وَذَلِكَ حِينَ (لَا يَنْفَعُ نَفْسًا إِيمَانُهَا)، ثُمَّ قَرَأَ الْآيَةَ

“The Hour will not begin until the sun rises from the west. When it rises, the people will see it, and everyone will believe, but that will be at a time when faith will not benefit anyone who did not believe before (then the Prophet recited the verse above).”[6]

The third is when death arrives.

The Prophet Muhammad (sall Allāhu ʿalayhi wa sallam) said:

إِنَّ اللهَ يَقْبَلُ تَوْبَةَ الْعَبْدِ مَا لَمْ يُغَرْغِرْ

“Allāh accepts the repentance of a person so long as his soul does not reach his throat in its exit.”[7]

3 – What are the effects of believing in this name?

The name Al-Ghafūr is one of the closest names to the heart of the believer. There is not a day that passes without one falling into sin and transgressions. Should one be exposed, one’s life would be jeopardised with shame and indignity, and one’s Hereafter would be in pieces. Knowing that we have a Lord who never tires from pardoning (and, still further, is grateful when apologised to) provides indescribable solace to the believer. With that said, let us take a look at some of the many effects of believing in this name.

To call upon Allāh using His name of Al-Ghafūr

Whenever the Prophet (sall Allāhu ʿalayhi wa sallam) made du’ā, the name Al-Ghafūr would almost always manage to find its way into it. The Prophet recognised his need – even as one whose sins had been erased entirely – for Al-Ghafūr.

He would say:

اللَّهمَّ اغفِرْ لي ذنْبي كلَّه دِقَّه وجِلَّه وأوَّلَه وآخِرَه وعلانيتَه وسِرَّه

“O Allāh, forgive all my sins, the small and the great, the first and the last, the open and the secret.” [8]

Another du’ā of the Prophet that should be committed to memory:

اللهُمَّ اغْفِرْ لِي خَطِيئَتِي وَجَهْلِي، وَإِسْرَافِي فِي أَمْرِي، وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي، اللهُمَّ اغْفِرْ لِي جِدِّي وَهَزْلِي، وَخَطَئِي وَعَمْدِي، وَكُلُّ ذَلِكَ عِنْدِي، اللهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ، وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ، وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي، أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ، وَأَنْتَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

“O Allāh, forgive my faults, my ignorance, my excesses in my matters, and all that You are better aware of than myself. O Allāh, forgive my faults of seriousness and playfulness, and those that I committed accidently and deliberately, and all of these failings are in me. O Allāh, forgive me those sins that I have advanced or delayed, and those that I committed in privacy or in public, and You are better aware of them than myself. You are the First and the Last, and over all things You are able.” [9]

Notice how these words do not leave any sin behind – they are a request for wholesale forgiveness.

Even when not in a state of du’ā, Allāh’s name Al-Ghafūr was perpetually on the mind of the Prophet (sall Allāhu ʿalayhi wa sallam), as Ibn ‘Umar said:

كنا نعد لرسول الله صلى الله عليه وسلم في المجلس الواحد مئة مرة‏:‏ ‏ “‏رب اغفر لي، وتب على إنك أنت التواب الرحيم‏”

“We used to count the Prophet Muhammad (sall Allāhu ʿalayhi wa sallam) saying one hundred times in any one sitting: “My Lord, forgive me and pardon me. Indeed, You are the Oft-Returning with compassion and Ever Merciful”[10]

When asked about what du’ā should be said, the Prophet would always answer with Allāh’s name Al-Ghafūr. In a remarkable conversation, Abu Bakr once asked the Prophet (sall Allāhu ʿalayhi wa sallam):

 عَلِّمْنِي دُعَاءً أَدْعُو بِهِ في صَلاَتِي

“Teach me a du’ā to say during my prayer.”

Here, one is left wondering; what would the Prophet Muhammad (sall Allāhu ʿalayhi wa sallam) teach a man like Abu Bakr to say? Abu Bakr is the greatest human being to tread the face of the Earth after the prophets. A man who was praised by Allāh in the Qur’ān.[11] A man who attained the greatest status after prophethood – Siddīqiyya – and was the dearest of all men to Prophet Muhammad (sall Allāhu ʿalayhi wa sallam). What du’ā should a man like him say?

The Prophet Muhammad (sall Allāhu ʿalayhi wa sallam) responded:

قُلْ : اللَّهُمَّ إِنِّي ظَلَمتُ نَفْسِي ظُلْماً كَثِيراً ، وَلاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أنْتَ ، فَاغْفِرْ لي مَغْفِرَةً مِنْ عِنْدِكَ ، وارْحَمْنِي ، إنَّكَ أنْتَ الغَفُورُ الرَّحِيمُ

“Say: ‘O Allāh, I have oppressed my soul with great oppression, and none forgives sins but You, so forgive me with a forgiveness from You and have mercy upon me. No doubt, You are the Ever Forgiving (Al-Ghafūr), the Most Merciful.”[12] [13]

We visit clinic after clinic and willingly spend every penny to our name in search of good health, not knowing that – in many instances – the root cause of our illness was a sin that requires erasing using Allāh’s name Al-Ghafūr. We knock on every door in search for happiness and peace of mind, visiting a scholar, psychologist, or rāqi for advice that may alleviate our pains and dispel our fears, not knowing that – in many cases – the underlying cause of our misery and inner darkness is simply a sin that requires eradicating once and for all using Allāh’s name Al-Ghafūr.

Allāh said:

وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ

“And whatever strikes you of disaster, it is for what your hands have earned; but He pardons much.”[14]

A world already plagued by so many diseases can only expect further disease. Extra-marital relationships have seemingly become the norm. No business venture works – or so many claim – without involving riba, drugs, or anything else that is harām. The true hijāb is either neglected or contested by our very own. The Muslim identity continues to erode generation after generation. Sins have reached a level of innovation, creativity, and access like never before. How naïve must we be to assume that matters would continue as per usual without life-changing and sense-awakening events. No – sins, oppression, and moral decay bring retribution, even if man needs to learn the hard way. But it does not have to be that way. Spare yourself from the hard way by rediscovering His name Al-Ghafūr in your du’ā.

“Yā Ghafūr (O Forgiving One), forgive me.”

“Yā Ghafūr, cleanse my heart.”

“Yā Ghafūr, cause me to despise my sins as I despise being thrown into the Fire.”

Love of Al-Ghafūr

Unlike man (who, after forgiving, will love from a distance), Al-Ghafūr forgives then loves from a place even closer than before. Is this not a Lord to be appreciated and loved?

As humans, we are inclined to love those who forgive. It is a universally admired trait, particularly when the victim did not need to do so. In April 2015, Salahuddin Jitmoud – a delivery driver for Pizza Hut – was making one of his last deliveries of his shift when he was stabbed to death and robbed at an apartment complex in Kentucky, US. What caught the headlines, however, was what happened during the court hearing of the murder.

The father of Salahuddin was present and came eye to eye with his son’s killer. The father addressed the killer, saying: “It’s been two years and seven months of suffering along with many nightmares. I’m angry at the Devil, who’s misguiding you and misleading you to do such a horrible crime. I don’t blame you. I’m not angry at you. I forgive you.” He added: “The door of opportunity for God to forgive you is open … reach out to Him. You have a new chapter of good life coming.”

The defendant was sentenced to 31 years in prison, but before he was taken away in cuffs, Salahuddin’s father hugged him and – as the defendant wept – whispered into his ear to “do good deeds” when he gets out of prison, and that he has “confidence that Allāh is forgiving”.[15]

At that moment, sounds of heavy crying from the attendees could be heard. The judge was reduced to tears and called for a break. This is an example of human forgiveness towards another fellow human, one that we love and admire. What, then, about the forgiveness of Al-Ghafūr Himself?

The words of Ibn ‘Abbās provide a wonderful answer to this question:

قَدْ دَعَا اللَّهُ إِلَى مَغْفِرَتِهِ مَنْ زَعَمَ أَنَّ الْمَسِيحَ هُوَ اللَّهُ، وَمَنْ زَعَمَ أَنَّ الْمَسِيحَ هُوَ ابْنُ اللَّهِ، وَمَنْ زَعَمَ أَنَّ عُزَيْرًا ابْنُ اللَّهِ، وَمَنْ زَعَمَ أَنَّ اللَّهَ فَقِيرٌ، وَمَنْ زَعَمَ أَنَّ يَدَ اللَّهِ مَغْلُولَةٌ، وَمَنْ زَعَمَ أَنَّ اللَّهَ ثَالِثُ ثَلَاثَةٍ

“Allāh has invited to His forgiveness those who claimed that Jesus is Allāh, and those who claimed that Jesus is the son of Allāh, and those who claimed that ‘Uzair is the son of Allāh, and those who claimed that Allāh is poor, and those who claimed that Allāh is stingy, and those who claimed that Allāh is one of three – Allāh says to them all:

أَفَلا يَتُوبُونَ إِلَى اللَّهِ وَيَسْتَغْفِرُونَهُ وَاللَّهُ غَفُورٌ رَحِيمٌ

‘So will they not repent to Allāh and seek His forgiveness? And Allāh is Forgiving and Merciful.’[16]

ثُمَّ دَعَا إِلَى تَوْبَتِهِ مَنْ هُوَ أَعْظَمُ قَوْلًا مِنْ هَؤُلَاءِ، مَنْ قَالَ: {أَنَا رَبُّكُمُ الأعْلَى}، وَقَالَ {مَا عَلِمْتُ لَكُمْ مِنْ إِلَهٍ غَيْرِي}

Then, Allāh invited to repentance he who had uttered the greatest monstrosity – the Pharaoh – who said, ‘I am your lord, the most high,’[17] and said, ‘I have not known you to have a god other than me.’[18]

فمَنْ آيَسَ عِبَادَ اللَّهِ مِنَ التَّوْبَةِ بَعْدَ هَذَا فَقَدَ جَحَدَ كِتَابَ اللَّهِ

Whoever causes people to despair from repenting after mentioning this, then such a person has belied the book of Allāh.”[19]

Is this not a Lord worthy of being adored?

Think about the sheer number of ways that Al-Ghafūr has given for people to repent – no less than 10 of them:

Three ways in the life of this world:

(1) Tawbah/repentance that erases all sins

(2) Calamities that erase sins

(3) Good deeds which, by their nature, erase sins.

Three ways in the grave:

(4) The funeral prayer that is performed over you

(5) Good deeds that you had left behind that continue to benefit you in the grave

(6) The difficulties of being in the grave.

Three ways on the Day of Judgment:

(7) The horrors of the day of reckoning that erase sins

(8) The standing on the plain of resurrection for 50,000 years

(9) The intercession of the intercessors.

As for the tenth way, it is the greatest, most encompassing, and most hopeful of them all: through the mercy of the Most Merciful.

Ibn Mas’ūd said:

لَيَغْفِرَنَّ اللَّهُ عَزَّ وَجَلَّ يَوْمَ الْقِيَامَةِ مَغْفِرَةً لَمْ تَخْطُرْ عَلَى قَلْبِ بِشْر

“Allāh will forgive people on the Day of Judgment in a way that could not have been imagined by any human being.”[20]

Is this not a Lord worthy of being adored?

Allāh said:

يَا ابْنَ آدَمَ ، إنَّكَ ما دَعَوْتَنِي وَرَجَوْتَنِي غَفَرْتُ لَكَ عَلَى مَا كَانَ مِنْكَ وَلاَ أُبَالِي . يَا ابْنَ آدَمَ ، لَوْ بَلَغت ذُنُوبُك عَنَانَ

السماءِ ، ثُمَّ اسْتَغْفَرْتَنِي غَفَرْتُ لَكَ وَلاَ أُبَالِي . يَا ابْنَ آدَمَ ، إِنَّكَ لَوْ أتَيْتَنِي بِقُرَابِ الأَرْضِ خَطَايا ، ثُمَّ لَقَيْتَنِي لاَ تُشْرِكُ بِي شَيْئاً ، لأَتَيْتُكَ بقُرَابِها مَغْفِرَةً

“O son of Adam, as long as you call upon Me and ask of Me, I shall continue to forgive you for what you have done, and I would not mind. O son of Adam, were your sins to reach the clouds of the sky then you were to ask for forgiveness of Me, I would forgive you and I would not mind. O son of Adam, were you to come to Me with sins nearly as great as the Earth but having not ascribed partners to Me, I would bring you forgiveness nearly as great as it [the Earth].” [21]

Think about who Allāh is, then think about who you are. Which of the two is in need of the other? Which of the two depends entirely on the other? Which of the two cannot function for a split second without the other? The answer does not need spelling out, yet look at who is urging who to repent. Is this not a Lord worthy of our obedience, complete submission, and sheer adoration?

An ability to forgive those who have hurt you

Millions of people are wrapped up in anger, resentment, and bitterness toward those who have caused them great pain. The fact is, we all have someone we need to forgive. Forgiving and healing take time; the greater the hurt, the longer the time. However, the greater the appreciation of the reward involved, the easier it is to pull it off.

Allāh said:

وَسَارِعُوا إِلَى مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ

“And hasten to forgiveness from your Lord and a garden as wide as the heavens and the Earth, prepared for the righteous.”

Who are these “righteous” ones? The Qur’ān continues:

الَّذِينَ يُنْفِقُونَ فِي السَّرَّاءِ وَالضَّرَّاءِ وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ

“Those who spend during times of ease and hardship, and those who restrain anger and pardon men; and Allāh loves the doers of good.” [22]

What is the prize for such people?

أُولَئِكَ جَزَاؤُهُمْ مَغْفِرَةٌ مِنْ رَبِّهِمْ

“For such people, the reward is Forgiveness from their Lord.”[23]

Is it not that you are desperate for Allāh’s forgiveness for your many crimes against Him? Is it not that your hopes are on His acceptance of your apology? If so, then how can you expect from Allāh what you refuse to offer people? After all, their shortcomings towards you pale in comparison to your shortcomings towards Allāh. Their mistakes were against a mortal, whilst your mistake was against the Immortal. Despite this, Allāh still forgives, so who is man to insist otherwise? This is the reality that Abu Bakr was quick to realise.

When our mother ‘Aisha was maligned by the hypocrites in what would be later known as the event of the slander, a relative of Abu Bakr – Mistah – did not play the ideal role in defending ‘Aisha. Mistah was poor and was living off the expenditure of Abu Bakr, but after seeing how Mistah had spoken about his daughter, Abu Bakr said: “By Allāh, never again will I spend on Mistah!”

After ‘Aisha was defended by Allāh in the Qur’ān, Allāh also revealed verses commenting on Abu Bakr’s oath to no longer spend on his relative:

وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ أَنْ يُؤْتُوا أُولِي الْقُرْبَى وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللَّهِ وَلْيَعْفُوا وَلْيَصْفَحُوا أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ

“And let not those of virtue among you and wealth swear not to give [aid] to their relatives and the needy and the emigrants for the cause of Allāh, and let them pardon and overlook. Would you not like that Allāh should forgive you? And Allāh is Forgiving and Merciful.”[24]

Without looking back or expressing an iota of hesitation, Abu Bakr said:

بَلَى وَاللَّهِ إِنِّي أُحِبُّ أَنْ يَغْفِرَ اللَّهُ لِي وَاللَّهِ لاَ أَنْزِعُهَا مِنْهُ أَبَدًا

“Yes, by Allāh! I love that Allāh forgives me. By Allāh, I will never stop spending on him ever again.”[25]

The worthiest people of this forgiveness are your parents, spouse, children, relatives, and Muslims who care about you. Wherever possible, accept their apologies, pardon and let go, and ease the bitterness of doing so by remember the verse above, which Ibn al-Mubārak has described by saying:

هذه أرجى آية في كتاب الله

“This is the most hopeful verse in the entire Qur’ān.”[26]

A rediscovery of happiness and inner expanse

There are many forms of luggage that man shoulders throughout his life: work, ill-health, debts, dependants, and so on. However, there is no luggage in existence that is more strenuous on one’s back, damaging to one’s peace of mind, and hazardous to one’s Hereafter than the luggage of sins. This was the luggage that Allāh had ever so mercifully lifted off from the back of the Prophet Muhammad (sall Allāhu ʿalayhi wa sallam) when He said to him:

وَوَضَعْنَا عَنْكَ وِزْرَكَ (2) الَّذِي أَنْقَضَ ظَهْرَكَ

“And We removed from you your burden, which had weighed upon your back.”[27]

This heavy luggage of sins is what caused Iblīs to be exiled from Allāh’s mercy; what caused the drowning of the Pharaoh and his people; what caused the Earth to swallow up Qārūn and his riches; what caused the destruction of the people of ‘Ād, Thamūd, Lūt, and Shu’aib; what causes – in many if not most cases – the loss of peace of mind, contentment, and the goodly life.

Ibn ‘Abbās said:

إنَّ للحسنة ضياءً في الوجه ، ونوراً في القلب ، وسَعةً في الرزق ، وقوةً في البدن ، ومحبةً في قلوب الخلق . وإن للسيئة سواداً في الوجه، وظلمةً في القلب ، ووهناً في البدن ، ونقصاً في الرزق ، وبغضةً في قلوب الخلق

“Good deeds bring about light in one’s face, light in one’s heart, expanse in one’s provisions, strength to one’s body, and love in the hearts of people. Sins, however, bring about darkness to one’s face, darkness to one’s heart, weakness in the body, lessening in one’s provisions, and hatred within the hearts of people.”[28]

Sulaymān Al-Taymi said:

إن الرجل ليصيب الذنب في السر فيصبح و عليه مذلته

“One may commit a sin in secrecy, but by day, the humiliating effects of that sin can be seen from his face.”[29]

In fact, Imam Ibn al-Qayyim summarises some of the repercussions of sins in a list that should be printed, hung where family members will see it, and read over and over again, particularly during times of weakness and Satanic suggestions. Ponder over each item in the following list individually:

  1. The deprivation of knowledge
  2. Inner sense of loneliness
  3. Struggle in all endeavours
  4. Weakness of the body
  5. The prevention of worship
  6. The removal of baraka (blessings)
  7. The lack of divine assistance
  8. Internal tightness
  9. The birth of more sins
  10. The normalisation of sins
  11. The insignificance of the sinner in Allāh’s Eyes
  12. His insignificance in the eyes of people
  13. The animal’s cursing of him
  14. The garments of disgrace
  15. The sealing of one’s heart
  16. The rejection of one’s du’ā,
  17. Corruption on the land and sea
  18. The destruction of one’s protective jealousy
  19. The deconstruction of shyness
  20. The disappearance of blessings
  21. The onset of punishment
  22. Terror in the fear of the sinner
  23. Falling into Satan’s captivity
  24. A horrible end to one’s life
  25. Suffering in the Hereafter.[30]

Whoever believes that happiness can be found anywhere other than in Allāh’s obedience has shown the worst of thought regarding Allāh. Take it as a rule in life: the fatigue that your soul feels is according to how far or close it is to Allāh. Being torn between two items of clothing stresses many of us out. Being torn between two jobs is even more perplexing. What, then, of a person who is constantly torn between the life of sin and the life of obedience? Can such a person truly rest? Never.

Al-Ghafūr knew very well that sins will bring misery to your life. Sins will darken your heart, suffocate your breaths, make food seem tasteless, make your sleep restless, flip your daylight hours to darkness, convert certainties into doubts, make your friends enemies, and make your private time endless moments of agony. Yes, Allāh knew that this is what sins do to a person’s wellbeing, and so He gave you a lifeboat to hold onto: the name of Al-Ghafūr. Allāh said:

أَفَلَا يَتُوبُونَ إِلَى اللَّهِ وَيَسْتَغْفِرُونَهُ

“Will they not repent to Allāh and seek His forgiveness?” [31]

On this note, I share a story of a contemporary, a Moroccan caller to Islam by the name of Sa’īd Al-Zayyāni. He narrates his own account of how he found his way back to Islam, joining the international lecture circuit for the remainder of his life as he called people back to Allāh, leaving his acting career behind him. The following is his account:

I was raised in a Muslim household. By the time I became a teenager, I wanted to achieve – much like most people at that age – two things that were, to me, the most important matters: fame and money. I was in a desperate search for happiness.

In the beginning, I joined a Moroccan radio station and had a small contribution between shows. I continued working my way up until I was presenting my own shows and had acquired a wealth of experience. I then moved to TV and, again, worked my way up until I was the at the top, presenting the news, late night shows, and other programs. By this point, I had become incredibly famous. I had become a household name and my voice was known to all.

Despite this fame, I was still unhappy. I suffered with an extreme sense of inner constriction, and so I said to myself, “Perhaps I will find this happiness in the music industry.” I was able to get my foot into the door by virtue of my fame. During one of my shows, I sang a short song that became my entry point into the music industry, and within a short period of time, my songs had become hits. I had achieved what none of my peers had. Nevertheless, my sense of worthlessness, wretchedness, boredom, and inner tightness was worsening. How true are the words of my Lord who said:

فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ وَمَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقًا حَرَجًا كَأَنَّمَا يَصَّعَّدُ فِي السَّمَاءِ

“So whoever Allāh wants to guide, He expands his breast to [contain] Islam, and whoever He wants to misguide, He makes his breast tight and constricted as though he were climbing into the sky.”[32]

So, I said to myself, “Happiness is in the acting industry.” I turned to acting and became a top actor, only ever playing the hero character of any film. At this point, I had truly become a nationally renowned and celebrated personality, only ever driving the most expensive of cars, wearing the finest of clothes, and assuming the highest of societal positions. My friends were princes, and I would visit them from palace to palace, gates opening for me as if I was the owner of the palace. Despite all of this, I felt that I was nowhere near arriving at the destination of happiness.

One day, I was interviewed by a journalist. One of the questions he asked me was: “You are the artist, Sa’īd Al-Zayyāni, and what a coincidence it is that your name correlates with your life. Your name is Sa’īd (happy). What are your thoughts on this?” I responded:

“To be very honest, what you and many others have assumed about me is not true. I am not a happy man, and my name – till this day – falls short in describing what I am. My name is made up of four letters: س + ع + ي + د (which reads sa’īd / happy), but only three of its letters are present in my life: س + ع + ي (which reads sa’ī / pursuit). As it stands, my life is one of agonising pursuit as I search for the fourth letter of my name in the hope of finding happiness. I am yet to find it, but when I do, I promise to let you know.”

This interview happened when I was at the peak of my fame and wealth. Days, months, and years passed after this interview. I had an older brother who had migrated to Belgium. He was an average person but was far more practicing than I was. He had stumbled into a few good people in Belgium who had played an instrumental role in bringing him back to Islam. I thought that it would be a good idea to tour the world, and perhaps briefly visit him along the way before resuming my journey.

I arrived at Belgium and visited my brother, but I was shocked by how his lifestyle had completely changed. More importantly, I was taken aback by the immense happiness that I saw radiating from his home and household. What also moved me was the immense sense of brotherhood amongst the Muslims there, who took me in warmly and invited me to sit in with them during their gatherings. I honoured their invitation and sat in their gatherings.

As I sat there with them, I felt the strangest of sensations passing through me: I was happy. Immensely happy, in fact. A feeling I had not experienced before in my entire life. I decided to extend my stay in Belgium to prolong what I was feeling, one that was only intensifying each day. The inner pain and sense of wretchedness and grief were letting go of me day by day. This continued until I felt that the light of Imān had filled my heart. Finally, I had discovered the path of Allāh which I had been astray from for so many years. I had discovered that happiness was never in wealth, fame, or temporary worldly assets. It was always in the obedience of Allāh.

مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً

“Whoever does righteousness, whether male or female, while he is a believer, We will surely cause him to live a good life.”[33]

وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى

“And whoever turns away from My remembrance, indeed he will have a depressed life, and We will gather him on the Day of Resurrection blind.”[34]

What was supposed to be a passing visit to Belgium ended up in me staying there for over two years. I sent a letter to the journalist who had asked me in the interview all those years ago about my name and my apparent state of happiness. As promised, I wrote to him:

‘Dear editor-in-chief of such and such newspaper, Assalāmu ‘alaikum,

I would like to remind you of the question that you posed concerning my happiness on that day. I had promised to let you know when I find the fourth letter of my name, the letter د, and I am pleased and honoured to tell you that I have finally found it in the religion of Allāh and the calling to His path. I am now truly sa’īd (happy).[35]

A realisation of what it takes to reap Al-Ghafūr’s forgiveness

Whilst the implications of Allāh’s name Al-Ghafūr do indeed bring about immense hope in the heart of the believer, they are often misused. Some will seek to justify their shortcomings, repel advice, or at least minimise their sense of guilt by saying, “Stop pestering me! Allāh is the Most Merciful.” However, the forgiveness of Al-Ghafūr, whilst undoubtedly an open offer to all, is not without its conditions.

What can one say to those who brush aside advice and delay repentance under the premise of Allāh being forgiving? We remind them and ourselves of how Allāh speaks about His forgiveness in the Qur’ān.

Allāh said:

إِنْ تَكُونُوا صَالِحِينَ فَإِنَّهُ كَانَ لِلْأَوَّابِينَ غَفُورًا

If you are righteous, then He is surely Forgiving to those who turn to Him.” [36]

Allāh said:

إِلَّا مَنْ ظَلَمَ ثُمَّ بَدَّلَ حُسْنًا بَعْدَ سُوءٍ فَإِنِّي غَفُورٌ رَحِيمٌ

“Except for he who has done wrong, then he does good instead after evil, then surely I am the Forgiving, the Merciful” [37]

Allāh said:

وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَى

“And most surely I am Most Forgiving to whoever repents and believes and does good, then continues to follow the right direction.” [38]

Therefore, according to Allāh, good deeds and tangible changes are required from a person should their hopes in Allāh’s forgiveness be worthwhile. This concept is certainly not a foreign one to us. What would you make of a person who sits at home all day without striving for work, then argues that “Allāh is Al-Razzāq (the Provider)”? Or one who neglects treatment and healthy practices, arguing that “Allāh is Al-Shāfi (the Healer)”? Similarly, how can one claim hope in Allāh’s forgiveness and mercy whilst their sinful business, relationship, dress, or behaviour in general is insisted upon, or when their obligations are consistently lacking?

Furthermore, why would a Muslim latch on to one of Allāh’s traits whilst ignoring another? The One who has told us of His forgiveness and mercy is the very same Lord who has informed us of His might and punishment.

نَبِّئْ عِبَادِي أَنِّي أَنَا الْغَفُورُ الرَّحِيمُ (49) وَأَنَّ عَذَابِي هُوَ الْعَذَابُ الْأَلِيمُ

“Inform My servants that it is I who am the Forgiving, the Merciful, and that it is My punishment that is the painful punishment.”[39]

Just as Allāh has promised to give Paradise its fill, He has also promised to give Hell its fill. Therefore, one’s approach to Allāh’s name Al-Ghafūr must remain realistic so as to arrive at the desired destination. The forgiveness of Allāh requires change.

An eager welcoming of hope and permanent eviction of despair

One may have indeed cried one’s heart out in repentance, or changed one’s circle of friends and reshuffled one’s life priorities. Nevertheless, the ghosts of a sinful past never cease to haunt. As one socialises, eats, walks to work, and sleeps, the guilt of what was perpetrated never fails to leave, until it starts to border despair. So, what is one to do?

Firstly, it is important to note that such feelings are in and of themselves positive signs of Imān. The Prophet (sall Allāhu ʿalayhi wa sallam) said:

إِنَّ الْمُؤْمِنَ يَرَى ذُنُوبَهُ كَأَنَّهُ قَاعِدٌ تَحْتَ جَبَلٍ يَخَافُ أَنْ يَقَعَ عَلَيْهِ وَإِنَّ الْفَاجِرَ يَرَى ذُنُوبَهُ كَذُبَابٍ مَرَّ عَلَى أَنْفِهِ فَقَالَ بِهِ هَكَذَا

“The true believer sees his sin as if they are a mountain that he sits beneath, fearing that it may collapse on him at any moment. As for the rebellious, he sees his sins as an insignificant fly that he casually swats away from his nose.”[40]

The Prophet (sall Allāhu ʿalayhi wa sallam) also said:

“Regret is repentance.”[41]

Even if one’s sins are erased after repentance, there are things that should never be erased from one’s life, such as shyness from Allāh at how one had the audacity to confront Allāh with sin on His land and using His blessings. How beautiful were the words of Al-Fudayl Ibn ʿIyād who said:

واسوأتاه منك وإن عفوت

“How ashamed I am of myself, O Allāh, even if you pardon.”[42]

Similarly, how beautiful were the words of Ibn al-Jawzi who said:

فأف والله لمختار الذنوب ومؤثر لذة لحظة تبقى حسرة لا تزول عن قلب المؤمن وإن غفر له

“How foolish is he who opts for sins and prefers a brief moment of pleasure, the regret of which never truly leave the heart of the believer, even if he is forgiven.”[43]

So, when remembering your sinful past, do not solely only look at it with the eye of regret; be optimistic. Do not look at your past with shame; be hopeful. Do not look at your past with embarrassment; have great expectations of Allāh. Such an approach causes the sinner to regenerate and ascend the ladders of piety, for every time he remembers his past, his skin cringes and his heart shudders, spurring him on to do more good deeds and causing Satan to perhaps say, “If only it were that I had never introduced him to this sin to begin with – he has become better than he was before it.”

What room is there for despair when, for every person who decides to turn a new leaf, Al-Ghafūr has made him an offer that no sinner could ever have dreamt of;

إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُولَئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا

“Except for those who repent, believe, and do righteous work – for them, Allāh will replace their evil deeds with good. And ever is Allāh Forgiving and Merciful.”[44]

The enormity of the implications of this verse caused the scholars to think long and hard over it. What does it mean that Allāh will “replace their evil deeds with good”?

Some scholars have argued that it means that Allāh will inspire them to do good in place of sins, and will replace bad traits of theirs with good traits.[45] Others, however, have argued a literal understanding of this verse, where their sins are actually transformed into good deeds.

The Prophet (sall Allāhu ʿalayhi wa sallam) said:

يُؤتَى برجُلٍ فيقولُ : سَلوا عن صِغارِ ذنوبِهِ وأَخبِئوا كِبارَها فيقالُ لَهُ : عمِلتَ كذا وَكَذا يومَ كذا وَكَذا عملتَ كذا وَكَذا في يومِ كذا وَكَذا فيقالُ لَهُ فإنَّ لَكَ مَكانَ كلِّ سيِّئةٍ حَسنةً قالَ فيقولُ يا ربِّ لقد عَمِلْتُ أشياءَ لا أراها هَهُنا قَالَ فَضَحِكَ رَسُول اللَّه حَتَّى بَدَتْ نَوَاجِذه

“A man will be brought on the Day of Judgement and it will be said, ‘Interrogate him about his minor sins and hide from him the major ones.’ It will be said to him, ‘You did such and such on such and such day.’ Then he will be told, ‘We will replace every sin that you have committed with a good deed.’ So he will say, ‘My Lord! I have committed other sins as well that I do not see here!’ The Prophet (sall Allāhu ʿalayhi wa sallam) smiled as he narrated this until his molar teeth became visible.”[46]

Similarly, in another narration, a man nicknamed Abu Tawīl approached the Prophet (sall Allāhu ʿalayhi wa sallam) and asked:

أَرَأَيْتَ رَجُلًا عَمِلَ الذُّنُوبَ كُلَّهَا، فَلَمْ يَتْرُكْ مِنْهَا شَيْئًا، وَهُوَ فِي ذَلِكَ لَمْ يَتْرُكْ حَاجَةً وَلَا دَاجَةً إِلَّا أَتَاهَا، فَهَلْ لَهُ مِنْ تَوْبَةٍ؟

“What would you say about a person who has committed every sin out there? He has not left a single one of them, so can he be forgiven?”

The Prophet (sall Allāhu ʿalayhi wa sallam) asked:

فَهَلْ أَسْلَمْتَ؟

“Have you embraced Islam?”

The man replied:

 أَمَّا أَنَا فَأَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ، وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّكَ رَسُولُ اللهِ

“I testify that none has the right to be worshipped but Allāh, alone without any partners, and that you are the Messenger of Allāh.”

The Prophet (sall Allāhu ʿalayhi wa sallam) said:

 نَعَمْ، تَفْعَلُ الْخَيْرَاتِ، وَتَتْرُكُ السَّيِّئَاتِ، فَيَجْعَلُهُنَّ اللهُ لَكَ خَيْرَاتٍ كُلَّهُنَّ

“In that case, yes. Do good deeds, desist from sinning, and Allāh will change every one of your sins into good deeds.

The man asked:

 وَغَدَرَاتِي وَفَجَرَاتِي؟

“Even my treacherous ones? Even my monstrous ones?”

The Prophet (sall Allāhu ʿalayhi wa sallam) said: “Yes”. So the man walked away saying “Allāhu Akbar” over and over again until he disappeared.[47]

With your repentance, not only are your sins erased in their entirety, they are also converted to good deeds. Allāh has not disadvantaged you in the least. So evict despair, expect the best from Allāh, and with the confidence and excitement of a believer, say “Astaghfirullāh”/ “I seek forgiveness in Allāh”.

There is more. Al-Ghafūr’s happiness to have you back is not any ordinary one. It is greater than that of a person who is saved from a near-death experience. Reread that until it sinks in. The Prophet (sall Allāhu ʿalayhi wa sallam) has made a breath-taking analogy, saying:

وَاللهِ لَلَّهُ أَشَدُّ فَرَحًا بِتَوْبَةِ عَبْدِهِ مِنْ رَجُلٍ كَانَ فِي سَفَرٍ فِي فَلَاةٍ مِنَ الْأَرْضِ، فَآوَى إِلَى ظِلِّ شَجَرَةٍ، فَنَامَ تَحْتَهَا، فَاسْتَيْقَظَ، فَلَمْ يَجِدْ رَاحِلَتَهُ، فَأَتَى شَرَفًا، فَصَعِدَ عَلَيْهِ، فَأَشْرَفَ، فَلَمْ يَرَ شَيْئًا، ثُمَّ أَتَى آخَرَ، فَأَشْرَفَ، فَلَمْ يَرَ شَيْئًا، فَقَالَ: أَرْجِعُ إِلَى مَكَانِي الَّذِي كُنْتُ فِيهِ، فَأَكُونُ فِيهِ حَتَّى أَمُوتَ

“By Allāh, Allāh is happier with the repentance of a believing servant than a person who set out on a journey in an open arid desert. During the journey, the servant retreated to the shade of a tree and fell asleep. He woke up only to notice that his camel had ran away. He made his way to a cliff to look around but could not see anything. He went to another cliff but, again, he could not see anything. He said to himself: ‘I shall go back to the shade and remain there until death.’

فَذَهَبَ، فَإِذَا بِرَاحِلَتِهِ تَجُرُّ خِطَامَهَا (فَأَخَذَ بِخِطامِهَا، ثُمَّ قَالَ مِنْ شِدَّةِ الفَرَحِ: اللَّهُمَّ أَنْتَ عَبدِي وأنا رَبُّكَ! أَخْطَأَ مِنْ شِدَّةِ الفَرَحِ) قَالَ: فَاللهُ عَزَّ وَجَلَّ أَشَدُّ فَرَحًا بِتَوْبَةِ عَبْدِهِ مِنْ هَذَا بِرَاحِلَتِهِ

As he sat in despair, he saw his camel making its way back as it dragged its reigns! He grabbed it by its reigns and said in joy: ‘O Allāh, You are my slave and I am your Lord!’ He made a mistake due to his extreme joy.”[48]

A Lord who displays this type of happiness when His servants change their ways is certainly an Ever-Kind, Ever-Generous, and Ever-Merciful Lord. Your invitation to repent is directly from Allāh, and if you respond, His happiness is as you just read. So say “Astaghfirullāh”.

Surely the doubting whisperings of Satan have now ceased. Surely you are now convinced that Allāh had in fact been waiting for you all along. Show Him that you are serious by first desisting from what you are upon:

فَإِنِ انْتَهَوْا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

“And if they desist, then indeed, Allāh is Forgiving and Merciful.”[49]

Next, gather every one of your sins before your eyes: the public and private sins; the old and recent sins; the minor and major sins; even sins you feel can never be erased. Bring them altogether until you are eye to eye with them, and then boldly declare:

“O Allāh, I swear by Your Might and Glory that You will forgive me for these, You will remove them from my life, You will veil me from their shame, You will replace them into good deeds, and You will purify my heart from their poisonous effects.”

If for a single moment you doubt Allāh’s happiness to hear those words from you, and His willingness to honour your every request, then you have expected the worst in Allāh. Truly, nothing is more beautiful than the words of the penitent one who cries out in sincere remorse and searing regret:

“My forelock, O Allāh, is in Your Hands. My face, I lower to the floor for You. My heart has surrendered, and my very shadow prostrates to You.

I knock on Your door with the desperation of a lost child, and I will not leave Your doorstep until You allow me in. I have nowhere else to go. I have no god to go to but You, no escape but to You, no listener and solver of my problems but You.

I call upon You despite my pitiful state, and I implore You despite the greatness of my crimes, but I have come to learn that Your mercy is greater than my sins.

Should You not accept me back, then I am the imprisoned one despite my freedom; the lonely one despite my family; the bankrupt one despite my wealth; the exiled one despite my residency; the ill one despite my health; and the dead one despite my life.

O Allāh, I ask You by virtue of Your Supremacy and my lowliness, your Richness and my poverty, your Power and my frailty, that You restore my Imān that I have injured, that You erase the sins that I have accrued, and that You bring light back to the heart that I have darkened. Only You can do that, and my belief is that You will.

I am happy that You are Allāh. I am happy that I know You, and I am happier that I worship You, so I beg You, be happy with me.

I have raised my empty and sinful hands to You. I will not put them down until You fill them with forgiveness and acceptance.”

Source: www.islam21c.com

Notes:

[1] Lisān al-‘Arab

[2] Tafsīr al-Asmā

[3] Bukhāri and Muslim, on the authority of Ibn ‘Umar

[4] Al-Qur’ān, 40:84-85

[5] Al-Qur’ān, 6:158

[6] Bukhāri, on the authority of Abu Huraira

[7] Al-Tirmidhi, on the authority of Ibn ‘Umar

[8] Ibn Hibbān, on the authority of Abu Huraira

[9] Muslim, on the authority of Abu Musa

[10] Abu Dāwūd

[11] See Al-Qur’ān, 92:14-21

[12] Bukhāri and Muslim

[13] This could be said during your moments of prostration or during your final Tashahhud before you conclude the prayer.

[14] Al-Qur’ān, 42:30

[15] https://edition.cnn.com/2017/11/08/us/family-forgives-convict-pizza-delivery-driver-death-trnd/index.html

[16] Al-Qur’ān, 5:74

[17] Al-Qur’ān, 79:24

[18] Al-Qur’ān, 28:38

[19] Tafsīr Ibn Kathīr

[20] Husn Al-Dhann bi Allāh

[21] Al-Tirmidhi, on the authority of Anas

[22] Al-Qur’ān, 3:133-134

[23] Al-Qur’ān, 3:136

[24] Al-Qur’ān, 24:22

[25] Bukhāri, on the authority of ‘Aisha

[26] Muslim

[27] Al-Qur’ān, 94:2-3

[28] Rawda Al-Muhibbīn

[29] Al-Jawāb Al-Kāfi

[30] Al-Dā’ wa Al-Dawā’

[31] Al-Qur’ān, 5:74

[32] Al-Qur’ān, 6:125

[33] Al-Qur’ān, 16:97

[34] Al-Qur’ān, 20:124

[35] https://www.islamweb.net/ramadan/index.php?page=article&lang=A&id=152576

[36] Al-Qur’ān, 17:25

[37] Al-Qur’ān, 27:11

[38] Al-Qur’ān, 20:82

[39] Al-Qur’ān, 15:49-50

[40] Bukhāri

[41] Ibn Mājah, on the authority of Ibn Mas’ūd

[42] Sayd Al-Khātir, Ibn al-Jawzi

[43] Sayd Al-Khātir, Ibn al-Jawzi

[44] Al-Qur’ān, 25:70

[45] Ibn ‘Abbās, Hasan al-Basri, and others

[46] Muslim, on the authority of Abu Dharr

[47] Al-Mu’jam Al-Kabīr

[48] Muslim, Ahmad (the wording is his)

[49] Al-Qur’ān, 2:192

The views expressed on Islam21c and its connected channels do not necessarily represent the views of the organisation.

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About Ustādh Ali Hammuda

Ustādh Ali Ihsan Hammuda is a UK national of Palestinian origin. He gained bachelors and masters’ degrees in Architecture & Planning from the University of the West of England, before achieving a BA in Shari'ah from al-Azhar University in Egypt. He is currently based in Wales and is a visiting Imām at Al-Manar Centre in Cardiff, and also a senior researcher and lecturer for the Muslim Research & Development Foundation in London. Ustādh Ali is the author of several books including 'The Daily Revivals' and 'The Ten Lanterns", and continues to deliver sermons, lectures and regular classes across the country.

One comment

  1. Julie Amal Rashid

    Maa’sha’Allah very nice reminder, some excellent points raised.

    JazakAllahKhair

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