Forgiveness in IslamForgiveness in Islam

Jerald WhitehouseJerald WhitehouseDirectorDirector

Global Center for Adventist Global Center for Adventist Muslim RelationsMuslim Relations

Overview of the Muslim WorldOverview of the Muslim World

Overview of IslamOverview of Islam

Muslim beliefsMuslim beliefs– One God (Tawhid)One God (Tawhid)– God is Creator of all that existsGod is Creator of all that exists– His will is supremeHis will is supreme– He sent Messengers (Muhammad the last)He sent Messengers (Muhammad the last)– Qur’an is very Word of GodQur’an is very Word of God– AngelsAngels– SatanSatan– Day of Judgment for all mankind individuallyDay of Judgment for all mankind individually

Practice of IslamPractice of Islam

Five “Pillars”Five “Pillars”– Profession of faith (shahadah) – “There is no God but Profession of faith (shahadah) – “There is no God but

God and Muhammad is the Messenger of God”God and Muhammad is the Messenger of God”– Prayer (salah) – dawn (fajr), noon (dhuhr), afternoon Prayer (salah) – dawn (fajr), noon (dhuhr), afternoon

(Asr), sunset (Maghrib), evening (Isha).(Asr), sunset (Maghrib), evening (Isha).– Charity (Zakat)Charity (Zakat)– Fasting (Sawm) - during month of Ramadan, from Fasting (Sawm) - during month of Ramadan, from

dawn to duskdawn to dusk– Pilgrimage (Haj) – to Meccah once during lifetimePilgrimage (Haj) – to Meccah once during lifetime

The Qur’anThe Qur’an

THE authorityTHE authority– The very words of Allah transmitted by Gabriel The very words of Allah transmitted by Gabriel

to Muhammad (SAW)to Muhammad (SAW)– Confirms previous revelationsConfirms previous revelations– Muslims feel that it “completes” previous Muslims feel that it “completes” previous

revelationsrevelations– Usually memorized and recitedUsually memorized and recited– Translations are “meanings” of the Qur’anTranslations are “meanings” of the Qur’an

Nature of God in the FatihaNature of God in the Fatiha

Qur’an ReferencesQur’an References

5:45 – Setting things right is better than retaliation5:45 – Setting things right is better than retaliation3:133-1363:133-13611:11; 11:3; 11:9011:11; 11:3; 11:9014:4114:412:109 (see note 110 for 3 words for forgiveness)2:109 (see note 110 for 3 words for forgiveness)2:2682:2683:17 – Characteristics of righteous person3:17 – Characteristics of righteous person36:11 – “Good news” of forgiveness36:11 – “Good news” of forgiveness4:1104:11051:1851:188:748:74

Examples of forgiveness in Muslim Examples of forgiveness in Muslim HistoryHistory

Biographies:Biographies:– Hudayfah ibn al-YamanHudayfah ibn al-Yaman– An Nuayman ibn AmrAn Nuayman ibn Amr– Fayruz al DaylamiFayruz al Daylami– Abdullah ibn UmrAbdullah ibn Umr– Khalifa Abu Bakr, Ayesha storyKhalifa Abu Bakr, Ayesha story– Khalifa Ali bin TalibKhalifa Ali bin Talib

Ali in the Holy Qur’anAli in the Holy Qur’anAli, the father of SufismAli, the father of SufismSocial and ethical thought of AliSocial and ethical thought of AliSayings of AliSayings of Ali

God’s attributesGod’s attributes

Rahman and rahim (merciful) – 560 xRahman and rahim (merciful) – 560 xGhafur (from word “to protect” commonly Ghafur (from word “to protect” commonly translated “forgiveness”)– 230 xtranslated “forgiveness”)– 230 xPunisher, inflicter of retribution – 4 xPunisher, inflicter of retribution – 4 xGod’s forgiveness encompasses all S. 39:53God’s forgiveness encompasses all S. 39:53God’s intercession – “shafa’a” – “The shafa’a of God’s intercession – “shafa’a” – “The shafa’a of God is, therefore, the merciful Divine help which God is, therefore, the merciful Divine help which enables the sinners to excape from the evil enables the sinners to excape from the evil consequences of what they have done, when all consequences of what they have done, when all other means have failed.” Maulana Muhammad other means have failed.” Maulana Muhammad AliAli

Theological tensions in early IslamTheological tensions in early Islam

The Khawarij (Kharajiites) – rigid – demanded The Khawarij (Kharajiites) – rigid – demanded righteous conduct. Extreme fanaticism and righteous conduct. Extreme fanaticism and intoleranceintolerance““Repent”, “we declare ourselves quit of you” Repent”, “we declare ourselves quit of you” were frequent exclamations.were frequent exclamations.In reaction, many resorted to “irja” – leave the In reaction, many resorted to “irja” – leave the decision to God, we cannot judgedecision to God, we cannot judgeAccompanying this was the idea of Accompanying this was the idea of predeterminism, God “creates” all actspredeterminism, God “creates” all actsLed to distinction between faith and acts – Led to distinction between faith and acts – Sinners continue to be MuslimsSinners continue to be Muslims

Result of “Irja”Result of “Irja”

Fazlur Rahman, “Revival and Reform in Islam” p. 55Fazlur Rahman, “Revival and Reform in Islam” p. 55““Further, the motivation to raise both the level and quality Further, the motivation to raise both the level and quality of one’s action and preserve the sense of correcting of one’s action and preserve the sense of correcting one’s conduct is weakened both by the doctrine of one’s conduct is weakened both by the doctrine of predestinarianism and “irja” as well as the doctrine of predestinarianism and “irja” as well as the doctrine of prophetic intercession. That is to say, that with the prophetic intercession. That is to say, that with the introduction of this new temper – thanks to introduction of this new temper – thanks to predestinarianism, intercessionism, and “irja” – a moral predestinarianism, intercessionism, and “irja” – a moral trend does set in which runs counter to the Qur’an and trend does set in which runs counter to the Qur’an and its living, vibrant mission that aims at intensifying human its living, vibrant mission that aims at intensifying human moral energy.”moral energy.”

Counter to “Irja”Counter to “Irja”

““Qadar” – “states that human beings possess Qadar” – “states that human beings possess free will, or that God has endowed humankind free will, or that God has endowed humankind with a free will and that this will is efficacious so with a free will and that this will is efficacious so that a person is completely free to choose and to that a person is completely free to choose and to act.” (Rahman, p. 39)act.” (Rahman, p. 39)

Al Ash’ari (founder of “orthodoxy”) rejected the Al Ash’ari (founder of “orthodoxy”) rejected the “Qadari” doctine and opted for God “creating” all “Qadari” doctine and opted for God “creating” all acts. Humans “appropriate” or “acquire” acts acts. Humans “appropriate” or “acquire” acts (“kasb”).(“kasb”).

ResultResult

““But with Ash’arism a totally new era of belief dawned But with Ash’arism a totally new era of belief dawned upon Muslims. From then on, they could not act in upon Muslims. From then on, they could not act in reality; human action, indeed, became a mere metaphor reality; human action, indeed, became a mere metaphor devoid of any real meaning. Al-Ash’ari explicitly stated devoid of any real meaning. Al-Ash’ari explicitly stated that even a waking person cannot speak in reality. This that even a waking person cannot speak in reality. This is certainly in stark contradiction to the very assumptions is certainly in stark contradiction to the very assumptions of law, that humans can choose and act freely, and of law, that humans can choose and act freely, and therefore are responsible. It is true that this particular therefore are responsible. It is true that this particular Ash’ari doctrine of human action is in the nature of a Ash’ari doctrine of human action is in the nature of a formula and, as such, has little direct bearing on real formula and, as such, has little direct bearing on real life. In real life, Muslims continued to go about their daily life. In real life, Muslims continued to go about their daily work. The truth is that Ash’arism held its sway right up work. The truth is that Ash’arism held its sway right up until the twentieth century and holds sway even now in until the twentieth century and holds sway even now in the citadels of Islamic conservatism.” (Rahman, p. 60)the citadels of Islamic conservatism.” (Rahman, p. 60)

Instead of . . .Instead of . . .

““The really effective procedure would have The really effective procedure would have been to erect a system of universal ethical been to erect a system of universal ethical values on the basis of an analysis of the values on the basis of an analysis of the moral objectives of the Qur’an.” (Rahman, moral objectives of the Qur’an.” (Rahman, p. 61)p. 61)This did not happen.This did not happen.““Ijtihad” (personal analysis, struggling to Ijtihad” (personal analysis, struggling to understand) – from “jihad” – was understand) – from “jihad” – was suppressed in favor of “taqlid” (tradition).suppressed in favor of “taqlid” (tradition).

ResultResult

This has fed into the rigid, fundamentalism that This has fed into the rigid, fundamentalism that has little room for tolerance, forgiveness, or has little room for tolerance, forgiveness, or openness to diversity.openness to diversity.Have used “jihad” for political and military force.Have used “jihad” for political and military force.““In fact, there is nothing fundamentally Islamic In fact, there is nothing fundamentally Islamic about these extremists. They are religious about these extremists. They are religious totalitarians, in a long line of extremists of totalitarians, in a long line of extremists of various faiths who seek power by intimidation, various faiths who seek power by intimidation, violence and thuggery.” (King Abdullah II, of violence and thuggery.” (King Abdullah II, of Jordan)Jordan)

JihadJihad

(Maulana Muhammad Ali, pp 545-599)(Maulana Muhammad Ali, pp 545-599)

Main points:Main points:– ““Jihad” from “Jahada” – to struggle (against Jihad” from “Jahada” – to struggle (against

evil)evil)– S. 29:6 “Whoever strives (jahada), he strives S. 29:6 “Whoever strives (jahada), he strives

(yujahadu) for his own soul (nefs)”(yujahadu) for his own soul (nefs)”– S. 12:53 “the soul (nefs) is certainly prone to S. 12:53 “the soul (nefs) is certainly prone to

evil.”evil.”

Jihad against unbelieversJihad against unbelievers

S. 25:52 “Therefore listen not to the unbelievers, S. 25:52 “Therefore listen not to the unbelievers, but strive against them (jahadahum) with IT but strive against them (jahadahum) with IT [Qur’an], with a big striving (jihad).”[Qur’an], with a big striving (jihad).”

S. 29:46 “And dispute ye not with the People of S. 29:46 “And dispute ye not with the People of the Book, except with means better (than mere the Book, except with means better (than mere disputation), unless it be with those of them who disputation), unless it be with those of them who inflict wrong (and injury); but say, ‘We believe in inflict wrong (and injury); but say, ‘We believe in the revelation which has come down to us and in the revelation which has come down to us and in that which came down to you’ our God and your that which came down to you’ our God and your God is one’ and it is to Him we bow (in Islam)’.”God is one’ and it is to Him we bow (in Islam)’.”

No compulsion in religionNo compulsion in religion

S. 2:256 “Let there be no compulsion in S. 2:256 “Let there be no compulsion in religion.”religion.”There is no injunction to spread Islam There is no injunction to spread Islam (make believers) by the sword(make believers) by the swordWar was permitted as a matter of survival, War was permitted as a matter of survival, for defense (Context of the Meccans for defense (Context of the Meccans intending to annihilate the new Muslim intending to annihilate the new Muslim community and Muhammad had to meet community and Muhammad had to meet this threat with military resistance).this threat with military resistance).

The “sword” verseThe “sword” verse

S. 9:5 “So when the sacred months have S. 9:5 “So when the sacred months have passed away, slay the idolaters wherever passed away, slay the idolaters wherever you find them” (also 2:191).you find them” (also 2:191).

In both cases it is against those who have In both cases it is against those who have repeatedly broken treaties with the Muslim repeatedly broken treaties with the Muslim community, or attacked them first.community, or attacked them first.

Forgiveness, patience better than Forgiveness, patience better than revenge or defenserevenge or defense

S. 42:40-43 “The recompense for an injury is an injury S. 42:40-43 “The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from Allah: for makes reconciliation, his reward is due from Allah: for Allah loveth not those who do wrong. But indeed if any Allah loveth not those who do wrong. But indeed if any do help and defend themselves after a wrong (done) to do help and defend themselves after a wrong (done) to them, against such there is no cause of blame. The them, against such there is no cause of blame. The blame is only against those who oppress men with blame is only against those who oppress men with wrongdoing and insolently transgress beyond bounds wrongdoing and insolently transgress beyond bounds through the land, defying right and justice: for such there through the land, defying right and justice: for such there will be a penalty grievous. But indeed if any show will be a penalty grievous. But indeed if any show patience and forgive, that would truly be an exercise of patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs.”courageous will and resolution in the conduct of affairs.”

The “shame, honor” factorThe “shame, honor” factor

This is a cultural factor:This is a cultural factor:One’s honor rests in ones honesty, One’s honor rests in ones honesty, keeping a promise, generosity, chastity of keeping a promise, generosity, chastity of the women in the family.the women in the family.When honor is shamed in any way, the When honor is shamed in any way, the only human response is revenge.only human response is revenge.The only solution to increasing revenge is The only solution to increasing revenge is for a mediator to mediate an agreement for a mediator to mediate an agreement that preserves the honor of both. that preserves the honor of both.

SHAMESHAME

““That ye may learn from each That ye may learn from each other”other”

S. 49:13 “O mankind! We created you S. 49:13 “O mankind! We created you from a single (pair) of a male and a from a single (pair) of a male and a female, and made you into nations and female, and made you into nations and tribes, that ye may know each other (not tribes, that ye may know each other (not that ye may dispise each other). Verily the that ye may dispise each other). Verily the most honoured of you in the sight of Allah most honoured of you in the sight of Allah is (he who is) the most righteous of you is (he who is) the most righteous of you [your honor in God’s sight is your [your honor in God’s sight is your righteousness].”righteousness].”