Relationships and Forgiveness

Relationships and Forgiveness

By: Faysal Burhan
Published: 2012

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Introduction

Upon examining some beautiful verses from Sura 15, one can sense an answer to the cure of many social and relational problems Muslims suffer. The key to logical problem-solving resides in the ordained Haqq–a  predetermined rule of creating the heavens and earth and all that is in between them. The Arabic word al Huqq is explained as moral, relational duties and rights obligations and rightfully justified truth as Allah wisely ordained. Accountability in relationships and people’s forgiveness makes a sound and fair argument that is certain to eliminate many people’s relational problems.

A Cure for the Relational and Social Concerns

Addressing Prophet Muhammad (PBUH), the relational and virtuous focused verses are, in essence, treatments to all Muslims:

• 85- “[Remember,] We have not created the heavens and earth, and all that is in between them illa bil huqq (from the word Huqq), without rightfully justified truth. Behold, the Hour is surely coming (for accountability). So [Muhammad] forgive with gracious forgiveness.”
• 86- It is your Lord, the Master Creator, knowing everything.
• 87- And We have certainly given you, [O Muúammad], seven of the often-repeated [verses] (al Fatihah) and the great Qur’an.
• 88- Strain not thine eyes at what We have given certain classes of them to enjoy, grieve not for them, and make thyself gentle to the believers.
• 89- And say: Lo! I, even I, am a plain warner,
• 90- (Of just such wrath) as We sent down on those who divided,
• 91- Who has made the Qur’an into portions [believing in some and neglecting (denying) others.] Qur’an 51:85-91

All Creations Judged on the Bases of al Huqq

Verse 85 above is a stunning and concluding verse with deep meaning. It states that Allah SWT created all the worlds and all that is between them by al Huqq.

The word al Huqq is not just truth, as most Qur’anic translations indicate. Al Huqq carries the meaning of relational virtuous duties and rights and objectively justified truth. This definition applies to any matter, whether a man, an element, an entity, a function, or a process. For example, al Huqq states that people’s survival requires water, but the truth lies in that the human body is composed of about 70 percent water; hence, water is essential for survival. Thus, al Huqq here represents a more in-depth truth justified by natural, factual, and accurate phenomena. Al Huqq applies to a purpose, process, and component and how they all function individually or collectively. An example of this would be water, as it is made out of oxygen and hydrogen particles, and another example would be a car. Made of many systems and parts for moving and travel.

What Prophet Muhammad (PBUH) speaks is Huqq. Abdul Allah ibn Umar (PBUH) said: “I used to write down everything I heard from the Messenger of Allah to easily memories until Quraysh [members of the Quraysh tribe] said to me: Do you write everything you hear from a human being who speaks in anger and pleasant times?” So I stopped writing. But when I mentioned my story to the Messenger of Allah (PBUH), he pointed with his finger to his mouth and said,

Write, for He Who my soul is in His hand; nothing comes out of it except Huqq. –Sunan Abi Dawood

All words and subject matters with his family, wives, companions, enemies, instructions, plans and management, prophecies and advice, and all other statements are Huqq (rightful, virtuous, and justified truth.)

Al Huqq embodies accountability in relationship regulations and rights; therefore, the cause-and-effect rule holds. Expanding on verses 85 and 86 that say:
“[Remember,] We have not created the heavens and earth, and all that is in between them (including people) without al Huqq,” relational-moral duties and rights relevant to one another, as well as rightfully justified truth. “Behold,” Allah SWT underscores, “the Hour is surely coming” (for accountability — as in the satisfaction of the cause and effect rule. “so [Muhammad] forgive graciously,” Who harmed you have no escape from God. On the contrary, those who forgive and forget are rewarded.

“For verily it is your Lord who is al khallaq, the Master Creator [not just the Creator, as in al khaliqq], Knowing all things.” As if Allah SWT is further assuring those who forgive to change their circumstances and conditions for the better since He is not just the Creator, but because He is the Master Creator. Meanwhile, this is a warning to those who wronged others. Wronging others physically, mentally, morally, or emotionally, Allah, Who is not only a Creator but also a Master Creator, will create and recreate, as He pleases to ensure that no one abuse the rights of others, will ever get away with what they did, no matter how tricky.

‘Aaisha reported that the Prophet (PUBH) said:

With Allah SWT, the books of record [to be given to people on the Day of Judgment] are three [types]. One [book] Allah is not too concerned with, one [book] Allah will not leave an item in it without full accountability, and one [book] cannot be forgiven. The one [book] that cannot be overlooked is the record of associating gods with God; this book’s carrier is prohibited from entering Paradise. The one [book] that Allah is not so much concerned with is the private record of deeds between the person and God, where one did injustice to him or herself by not fasting a day or leaving out a prayer, Allah will forgive all that and beyond. And the one [book] that Allah does not leave an item of it without accountability are the injustices of people to one another, where each person must pay for their injustices accordingly. Musnad Ahmad, al Haakim, and al Bayhaqi

On the Day of Judgment, those failing the book of relational deeds and responsibilities must face Allah for everything they did, and Allah makes them pay from their account of good deeds in return for wronging others and or be given the evil deeds of those he abused if his good deeds are exhausted.

Compromise and Forgiveness

One of the attributes of Allah is al Huqq. This word and its derivatives are mentioned in the Holy Qur’an over two hundred and eighty times. A wide array of usage of al Huqq covers many of man’s relational duties, relational rights, and relational accountabilities. People must understand that rigidity and being unapproachable in relational matters worsen situations and oppose al Huqq. Allah’s other attributes are mercy and compassion, which demand Muslims compromise, have forgiving and merciful hearts, and act rationally. This mannerism and approach will indeed melt and resolve most of the problems. Allah SWT swears by the phenomenon of time that people will lose except those who persevere and stand for al Huqq.

By the time phenomenal, indeed, people will be at a loss, except for those who had believed and done righteous deeds, advised each other in al Huqq, and advised each other to be patient. Qur’an: 103: 1-3

An antonym of al Huqq is batthel, wrongdoing, groundless accusations, and falsehood. Making a passenger car seem like a dump truck or a metallic plate like a wooden article abuses God’s creational rights (al-Huqq). Harming nature or causing harm, making the right seems wrong, and the wrong seems right are all acts defying the real sense of al Huqq. Those who perform these batthel matters will have no escape from Allah on the Day of Judgment.

Mercy and forgiveness are the believer’s traits. Being stubborn, unreasonable, and burdensome are not characteristics of believing men and women. Being kind and merciful are healings to social and political problems. Passion also heals the irrationally shattered families and societies as people practice flexibility, tenderness, and understanding and learn to forget and forgive. Allah’s mercy and favors will come upon them since He can modify His creation in favor of their acts of forgiveness.

The Prophet (p) said:

He who will not have mercy on others, Allah will not have mercy on him.

Many inner and outer family problems vanish when family members forgive, overlook and compromise. Wars and the destruction of societies are often the results of uncompromising and hardheadedness. The near-destruction of Syria today is an example of this inflexibility. People must rationalize, listen to one another, compromise and negotiate to resolve differences.

According to the scholars of the Qur’an, Allah SWT endorsed Prophet Muhammad’s negotiation and reconciliation with the Pagans of Quraysh. This talk resulted in the Treaty of Hudaybiyah, after which Allah revealed the Chapter of al Fateh (the opening of the gates of victory). Indeed, history shows that Muslims benefited after the treaty with many favorable measures and significant achievements. The Prophet’s negotiation with the Pagans and the agreement’s signing noted the turning point at which the Muslim strength scale climbed significantly. Regrettably, Muslims who refuse to negotiate and compromise with their opponents in the Syrian conflict today have not yet understood their Faith’s core values and spirit.

All faction leaders, representatives, and concerned sides in the Syrian conflict must work together to save Syria. By conferencing, negotiating, rationalizing, and compromising, there is a better chance of success. Otherwise, the more significant loss in Syria and its people, and no one will be a winner.

Outstanding Rewards for those Who Forgive

With forgiveness comes greater harmony and peace within the family structure. Passion and mercy diminish enmity and hostility and endorse affection and goodness. Muslim scholars identified “Religion” as: “The way you treat others [al Deen al Mu’amalah].” Allah (SWT) says:

And not equal are the good deed and the bad. Repel [evil] by that [act] which is better, and thereupon
the one whom between you and him is enmity [will become] as though he was a devoted friend. Qur’an 34:41

Favors of Allah Are Reasons for Satisfaction

Asking His Prophet Muhammad (p) to forgive considerably, Allah SWT shows him the many favors He bestowed upon him-“And We have certainly given you, [O Muhammad], seven of the most repeated verses, (Al Fatihah, the Opening Chapter,) and the great Qur’an.”

The Holy Qur’an and the chapter, Al Fatihah, which were given to the Prophet, are indeed unmatched in value. No one could ever visualize the amount of goodness acquired by the millions as a result of the Holy Qur’an and al Fatihah’s teachings and inspirations. Can anyone imagine the number of rewards that would reach the Prophet (p) for enhancing the lives of billions every day from when the Qur’an and al-Fatiha were revealed until the Day of Judgment? Can no imagination ever encompass the numerous benefits the Qur’an has made on humanity and other creations of God? So why shouldn’t the Prophet and the Muslims not forget and forgive graciously after that?

Allah SWT further instructs Prophet Muhammad not to worry about certain things, to be soft with the believers, and to proclaim his primary function as a warner:

• 88- “Strain not thine eyes at what We have given certain classes of them to enjoy [in life],
  and grieve not for them [for not becoming believers], and make thyself gentle to the believers.”
• 89- “And say: Lo! I, even I, am a plain warner.”

No Justification for Taking One Portion of the Qur’an Alone

Allah SWT warns Muslims about not considering the whole Qur’an altogether for guidance. His wrath shall be upon those who concern themselves with one part of the Qur’an and leave out others. He said:

• 90- “(Of just such wrath) as We sent down on those who divided,
• 91- Who has made the Qur’an into portions [believing in some and neglecting (denying) others.].”
• 92- So by your Lord, We will surely question them all [those who divided the Qur’an]
• 93- About what they did.

Every Muslim must understand the downside of deliberating parts of the Qur’an and deserting or negating others. The significance of this vitality shows as Allah SWT swears Him that He will be questioning those who practice individual portions of the Qur’an only. The ill practice of Islam profoundly damages the Faith and falsely suggests that the Qur’an is insufficient, incapable, and unadaptable to practical life. Take politics as an example of how some Muslims take the Qur’an as a political system. For personal or political gain, they politicize the meanings of its verses and interpret much of its aspects regarding politics, governance, statehood, and statesman character.

Some Muslims turn every minute of their life into political matters. Politics such as winning or losing a particular election, the statehood is Islamic or not; whether Sharia is applied, President is a kafir (infidel), should be assassinated. Who can or cannot be an alliance to their party; should or should not an actual war against the governing system be waged, and the list continues. These are only a few examples of a much broader picture of a typical political situation dominating the entire life of some Muslims, individuals, or groups.

The Qur’an encompasses all aspects of life; politics is only one facet of a Muslim’s life. When Muslims turn the whole Qur’an and the Sunnah of the Prophet into a world of political matters and use every minute of their life to fulfill that purpose, they incur the wrath of Allah. The reason is they are presenting an erroneous perception of Islam. This false image turns many Muslims and non-Muslims away from Islam. Moreover, it involuntarily sends terrifying messages of fear to the world’s nations for a possible takeover of their countries. Today, this concern is genuine and evident in Europe and the West.

These are some of the dangers of partitioning the Qur’an. The various Qur’anic and Islamic systems and subsystems work when arranged correctly, each having its weight and proportion. Islam is said to be the middle-of-the-road religion. Therefore, Muslims must be balanced, rational, and reasonable individuals with fair, sensible, and practical approaches.

Do Your Business with Courage, Overlook People’s Faults, and Look Back no More.

Endorsing His Prophet’s move toward forgiveness, Allah SWT tells him to do his business of Da’wah without hesitation. Oh, Prophet, declare what you were ordered to report and pay no attention to the idolaters who mock you.

• 94- So [announce] proclaim that you are commanded, and withdraw from the idolaters.
• 95- Indeed, We are sufficient for you against the mockers
• 96- Those who adopt, with Allah, another god: but soon will they come to know.
• 97- We do indeed know how thy heart is distressed at what they say.
• 98- So exalt [Allah] with praise of your Lord and be of those who prostrate [to Him].
• 99- And obey and serve your Lord until the certainty (death) comes to you.

What kind of recourse did Allah SWT instruct His Prophet (PBUH) to take against the Idolaters who ridiculed him, accused him of being a magician and a storyteller, and insulted and abused him? Did Allah say to despise them for the rest of your life? Declare war on them? Destroy their lives and business? Terrorize their towns and homes and kill innocent people? The answer is no. He was instructed to pay no attention to any wrong and continue glorifying the Lord, prostrating to His Majesty; endure the duty of His obedience until the heart is content and gratified of His Praise until you die.

Abolishing hatred and enmity amongst people is a graceful and exalted act in God’s sight because it is central to building prosperous and cohesive societies. The vast majority of the problems amongst Muslims today can vanish if Muslims take into heart the beautiful and merciful guidance put forth for them in these verses of Surat al Hijr. After all, forgiveness, peace, and mercy virtues are what Islam is all about. Allah tells us that He sent Prophet Muhammad as a mercy for all people and worlds.

And We have not sent you, [O Muhammad], except as a mercy to the worlds. Qur’an 21:107

The same arguments for Muslim problems and solutions can be valid for the world’s people suffering from similar issues or concerns.