After describing their outstanding moral and spiritual qualities, the Quran nevertheless asks the prophets to keep seeking istighfar/protection (from sins), for themselves and their followers too 47:19 and several prophets are quoted throughout the Quran asking for ghafr 30:24,35,71:28. God is described with the word "ghafur", steming from Gh-F-R meaning covering something. That covering can be for the purpose of hiding, or protecting, as well as both. The implication is that God provides a covering upon the person to hide the sins of the past in case there were any 5:65 all the while providing a protection from the potential sins of the future, by increasing the person's spirituality. It is up to the believer to maintain that covering of protection throughout his life. If he loses it, he is again exposed to moral and spiritual failure. His past sins will remain hidden/forgiven but the future ones will have to be rectified 14:10"He calls you to forgive for you OF your sins". This, as a side note, strikes at the notion of guaranteed salvation and forgiveness from sins -past and future- which is propounded by certain belief systems and more particularly Christianity.
The believers and prophets have always asked God to provide them with ghafr, the covering that hides and/or protects. It comes with merit as often repeated in the HB Ps23:1,85:3 but its implications far surpass in value the level of merit needed to obtain it. God only requires in exchange sincerity and resolve in walking aright.
Like in all languages, Arabic has synonyms that convey similar but nuanced meanings. For instance the word taqwa. It also is used in the sense of "protection", but always opposite a danger and always including the element of fear, because fear is an emotion that makes one aware of the consequences of being in a certain situation. The Quran refers to it as a spiritual garment making one fearful of being exposed both physically and spiritually 7:26. That nuance between ghafr and taqwa is obvious in
40:7"Forgive (faighfir), then, those who turn in Repentance, and follow Thy Path; and preserve them (waqihim) from the Penalty of the Blazing Fire"
The angels ask Allah to cover the sins of those that repent, with forgiveness, and to guard them from Hell. This is done by making them aware of the danger of that destination, with fear being the biggest dissuasive force. That precisely is why the word waqihim is used. The Quran explains in many places that Hell is unfathomable. The Quran only uses hints, through loan images derived from our worldly experiences, so that we may form an approximate picture of it. These hints are meant at making hell a threat and warning, that we might dread it
101:10,104:5,37:62-65,39:16,17:60"a trial for men..and We cause them to fear, but it only adds to their great inordinacy" 74:35-7"Surely it (hell) is one of the gravest (misfortunes), A warning to mortals, To him among you who wishes to go forward or remain behind". 54:4"And there has certainly come to them information that in which there is deterrence".
Many aspects describing hell are said to be a trial and warning. The threat of hellfire, its graphic description throughout the book is actually a mercy from God, akin to those educational programs where inmates are encouraged to speak about the awful places in which they dwell, in order to reform potential criminals or discourage people from making the choices that could lead them there. It is like a shock therapy meant at breaking stubbornness and unreasonable denial. Once that is achieved and that the warning is heeded, most will consider honestly listening to the message and ponder upon it
Going back to the issue of prophets seeking the ghafr from Allah, this way the Quran teaches an important lesson; when the foremost among God's servants are denied any sense of complacency, then how far should regular believers be from harboring a feeling of perfect righteousness or prideful accomplishment in front of God
53:32"therefore do not attribute purity to your souls; He knows him best who guards (against evil)".
The believer should keep in mind that only God is perfection and as a demonstration of his understanding of such concept, should constantly seek God's forgiveness for any shortcoming as well as protection for future potential flaws and blemishes. This concept is pervasive throughout the Quran, starting with the single most repeated sura, sura fatiha.
This type of spiritual humility is requested even from those that perform the most commendable deeds of the religion, so that they never fall into arrogance and self-righteousness 73:1-20. It was under this state of mind that the prophet implored his Lord for ghafr in this world, just as he will do in the hereafter 66:8.
Some reports say he used to implore Allah for protection one hundred times every day, as he was commanded by the Quran itself. And he used to do so even after 48:2 was revealed telling him his past, present and future sins are forgiven. He did so out of humility and to set the standard of modesty in face of divine perfection
"The Prophet used to offer night prayers till his feet became swollen. Somebody said, to him," "Allah has forgiven you, your faults of the past and those to follow." On that, he said, "Shouldn't I be a thankful slave of Allah?"
No human, no matter how close to Allah in terms of revelational experience, will ever be faultless. This verse 48:2 does not say what type of sin, intentional or not, major or minor, was committed by the prophet. Dhanb, etymologically means an action that results in harm. This can be a sin, or otherwise, intentional or not. For instance Moses spoke of his inadvertent killing of a man as dhanb 26:14. No indication of major sins, let alone intentional, are found concerning the prophet, anywhere in the hadith corpus or the Quran. Yet we find the Quran reproaching him even the slightest unfitting action for a man of his standing, actions which none would find problematic.
This is the etiquette that Islam has taught to man. No matter how selflessly one might have exerted himself to please the Creator, one should never entertain the thought that he has fulfilled the right his Lord had on him wholly, the Sustainer who maintains him and the universe at each instant. Rather he should always think that he has not been able to fulfill what was required of him. This reveals an important point, something the prophets have always been aware of as seen in their constant prayers for forgiveness and protection, the inherent imperfection of humans, their shortcomings in the face of divine perfection. One should therefore never feel self-righteous or self-sufficient in any endeavour. The prophet said
"All the sons of Adam make mistakes/khatta'in, but the best of those who commit mistakes are those who are given to repentance".
When a prophet of God, the last human capable of willfully sinning, asks for God's mercy not even following a sin, but out of fear of not performing an act of worship to its full extent, then how much more so should the regular believer be conscious of his shortcomings in regards to God?
The prophet, and the Muslims through him, is told to do the following, after seeing the unfolding of the prophecy of entire victory
110:3"Then celebrate the praise of your Lord, and ask His forgiveness; surely He is oft-returning (to mercy)".
In addition to teaching man spiritual humbleness, this also conveys the idea that should one attain some victory, it should not lead to pride and vanity, but to remembrance of God and gratitude, as well as seeking ghafr/covering, protection from sins. Even if the prophecy proved true in the days of Muhammad, and even more so today as Islam is still spreading worldwide, a believer shouldnt be boastful about it as many Muslims usually are when speaking of the spread and success of their religion.
This is the characteristic of the men of God, who never become complacent and arrogant, whether in their duties towards fellow men or towards God, especially so when they reach the climax of their power and glory and that before that point they were constant and steadfast upon the straight path regardless of their ordeals. Success instead causes them increase in spirituality and far sightedness in their dealings with men and their duties towards God. Among God's prophets those that exemplify the most such a pattern are the prophets Muhammad and Yusuf
12:100-1"And he raised his parents upon the throne and they fell down in prostration before him, and he said: O my father! this is the significance of my vision of old; my Lord has indeed made it to be true; and He was indeed kind to me when He brought me forth from the prison and brought you from the desert after the Shaitan had sown dissensions between me and my brothers, surely my Lord is benignant to whom He pleases; surely He is the Knowing, the Wise. My Lord! Thou hast given me of the kingdom and taught me of the interpretation of sayings: Originator of the heavens and the earth! Thou art my guardian in this world and the hereafter; make me die a muslim and join me with the good".
Further reading answering Sam Shamoun "Muhammad the Sinful Transgressor Revisited"
Sam Shamoun "Muhammad and the Ten Commandments" (2)
Acts17apologetics denounce sexual promiscuity; Islam allows concubinage?
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