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Surah Zumar (39:53) Forgiving All Sins – Huqooq Ul Ibaad
‘Say: “O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful.
Where it says على انفسهم does this mean just personal sins or sins that affect others too. If it talking about others then is there any room left for huqooq ul ibaad?
This entire philosophy of huqooq ul ibaad is a bit worrying to be honest because ibaad are not merciful like God. Even if we accidentally do something to someone this philosophy ensues that we would be held accountable if they don’t feel merciful. And who would feel merciful on the day where no souls would suffice for another?Isn’t it better to say that the forgiving of ALL sins is up to God alone? This huqooq ul ibaad stuff- if you truly and sincerely repent to God and can’t for some reason fulfill the right of your brother will forgive your sin? -
11 Replies
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Surah Zumar (39:53) Forgiving All Sins – Huqooq Ul Ibaad
updated 2 years, 10 months ago
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The concept of Justice entails that a person whose rights have been infringed should be made a party to this.
God can forgive all sins but at the same time God is just, Infringements related to rights of God if forgiven by God Himself fall within scope of Justice, but infringements against rights of other human beings if forgiven by God alone, deviate from the concept of Justice unless the victim has been served justice first.
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Just like in a state if someone steals out of need- or if they accidentally do something the state takes the responsibility right?
If I accidentally hurt someone or crash into their car and I simply can’t pay them back or die before I do then this doesn’t seem just. It seems like my akhirah has been decided on a chance. I was not even given the chance to be able to fulfil the other person’s right
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We are talking about intentional usurping of other’s rights, not unintentional or inadvertent mishaps.
There can be many scenarios justice can be served in this regard, for example, if someone has murdered another human being, but later on paid the diyat and asked for true forgiveness from God and made good to the family of the victim in every possible way, then may be, may be, God after considering all these deeds, request the victim to forgive him considering how much he did for the victim’s family in this world or there could be other scenarios as well.
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That’s the thing that I find scary. God will forgive unintentional things sure. But what if the human stands up and says you damaged my wealth- a right has been infringed and according to this philosophy I should be held accountable no matter what
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Well if it was done intentionally and no expiation was done in this world then one should be ready to face the consequences. Instead of being scared, we should try to be more careful in our dealings with other human beings and learn from past mistakes and try to make amends for deeds done in the past.
Also, if a person has somehow managed to attain true sense of belief with a true sense of forgiveness, in case of some past mistakes related to human’s rights for which expiation was not practically possible, God can take him out of any predicament on the day of judgement by persuading the victim through means that we can’t even imagine for this world. This is also one dimension of faith in God I guess, have faith in God once you’ve embraced Islam in its very essence.
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On a related note, Ghamidi Sahab has taken the meaning of Shirk in 39:53
قُلْ يَا عِبَادِيَ الَّذِيْنَ أَسْرَفُوا عَلَى أَنفُسِهِمْ لَا تَقْنَطُوْا مِنْ رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيْعًا إِنَّهُ هُوَ الْغَفُوْرُ الرَّحِيْمُ. وَأَنِيبُوْا إِلَى رَبِّكُمْ وَأَسْلِمُوْا لَهُ مِنْ قَبْلِ أَن يَأْتِيَكُمُ الْعَذَابُ ثُمَّ لَا تُنصَرُوْنَ.
Tell them: My servants, who have been unjust to their souls [by associating partners with Me,] do not lose hope in God’s mercy. God will forgive all the sins. Undoubtedly, He is very Forgiving, Ever-Merciful. Turn to your Lord and be obedient to Him before His torment arrives. Then you will not be helped. (39: 53-54)
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‘by persuading the victim through means that we can’t even imagine for this world’
This is the point- God is in control at the end of the day
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Victim has to be persuaded. And yes! God is all powerful and in all control, but God is JUST as well.
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And He should be. Considering that He is the All Knowledgeable, who knows whats even in our sub conscious along with the hidden aspects of every action/event that takes place. It would be a mess if it was left to people at the end. He wouldn’t take an unjust decision on my behalf and against the other party (considering facts for their side as well that you wouldn’t know). So I think it all comes down to the relationship and trust we build with Him in this life, to understand the nature of such things.
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Great!
God will see if I was sincere and wanted to be forgiven and then according to justice persuade the victim to forgive إن شاء الله
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Dear brothers and sisters the question is from where the concept of huqooqulibaad derived from? What is the basis for this? Is it rests only on our logic reasoning and just disposition? Almighty Allah Swt is all powerful if he wishes he can satisfy both the parties by exonerating the one and rewarding the other. On the contrary one who seeks pleasure of Almighty can never transgress or infringe others rights . One more thing is adultary comes under huqooqullah or huqooqulibaad ? If it comes under huqooqullah . What about the aggrieved party who’s trust and rights are infringed ? How the concept of huqooqulibaad apply in this case?
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As Umer sb said, there will be no injustice in the day of Judgement. Hence, the person has to saitsfy who he has wronged.
Haqooq ul ibad means right of people. The basis is in quran o sunnah which tells us those right.
Adultery is transgession of rights to people hence haqool qul ibaad.If you have more question about this you can open new thread for it.
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