In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Imam Al-Qurtubi, may Allah have mercy upon him, reported that Bin Subayh, may Allah have mercy upon him, mentioned that man complained to Imam Al-Hasan Al-Basri, may Allah have mercy upon him, about drought; Al-Hasan said to him, “Seek Allah’s forgiveness”. Another person complained about poverty, to which Al-Hasan similarly responded, “Seek Allah’s forgiveness”. A third person said to him, “Supplicate to Allah to grant me a child”, Al-Hasan again said to him, “Seek Allah’s forgiveness”. Then another complained about the dryness of his garden, Al-Hasan said to him, “Seek Allah’s forgiveness”. Rabee Bin Sibayh said to him, “Men came with different complaints and you commanded all of them to seek Allah’s forgiveness!” He replied: “I did not say anything from myself, rather Allah, The Mighty and Majestic, says in Surah Nuh:
فَقُلْتُ ٱسْتَغْفِرُوا۟ رَبَّكُمْ إِنَّهُۥ كَانَ غَفَّارًا
يُرْسِلِ ٱلسَّمَآءَ عَلَيْكُم مِّدْرَارًا
وَيُمْدِدْكُم بِأَمْوَٰلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّٰتٍ وَيَجْعَل لَّكُمْ أَنْهَٰرًا
I (Nuh) said (to them): ‘Ask forgiveness from your Lord; Verily, He is Oft-Forgiving; ‘He will send rain to you in abundance; and give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.” [1]
The Wisdom Behind Istighfar at The End of Deeds
https://salafidawahmanchester.com/wp-content/uploads/2021/07/The_Wisdom_Behind_Istighfaar_at_The_End_of_Deeds.pdf
Repentance
Shaddad Bin Anas, may Allah be pleased with him, said that the Prophet, peace and blessings of Allah be upon him, said: The best way to seek the forgiveness of Allah is to say:
اللَّهُمَّ أَنْتَ رَبِّي لَا إِلَهَ إِلَّا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ
O Allah, You are my Lord! There is no one who has the right to be worshipped except you. You created me and I am your slave, and I am [upon obedience and agreement] to my covenant and promise (to You) as much as I am able. I seek refuge with You from the evil I have done. I acknowledge in your presence all the blessings You have granted me, and I confess to You my sins. So forgive me, for indeed none is able to forgive (a slave his) sins, except You]. [Al-Bukhari. Number 6306]
[اللَّهُمَّ أَنْتَ رَبِّي – O Allah! You are my Lord].
The suppliant affirms Tawhid Ar-Rububiyyah which necessitates singling out Allah [Glorified be He and free is He from all imperfections] as the Creator- the only One with All-Encompassing Will [i.e. whatever Allah wills takes place and whatever He does not will cannot take place], All-Encompassing Authority [and control over everything].
[لا إِلَهَ إِلا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ – There is no one who has the right to be worshipped except you. You created me and I am your slave].
The suppliant affirms Tawhid Al-Ilaahiyyah, which necessitates having love for Allah and worshipping Allah alone without any partner; acknowledges his servitude to Allah, which necessitates declaring his absolute poverty and need in the presence of Allah -in all [affairs, situations, circumstances, instances].
Then suppliant says: [وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ – And I am [upon obedience and agreement] to my covenant and promise (to You)].
This necessitates adherence to Allah’s Shariah, His command and the religion He has ordained, the covenant which He has enjoined on His servants; affirmation and belief in Allah’s Promise, which is His recompense. So, this [part of the supplication conveys] adherence to Allah’s command, affirming and belief in Allah’s Promise which necessitates Iman and hoping for Allah’s Reward. [However], the servants knows that he cannot fulfil this affair in the manner it truly deserves, so he mentioned his limited ability and power alongside it, saying: [مَا اسْتَطَعْتُ – as much as I am able]- Meaning: I adhere to it based on my limited ability and power. So, he testified to two affairs – [his limited] ability and power. Then he testified to his shortcomings, saying: [أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ – I seek refuge with You from the evil I have done].
Then he testified that all blessings come from Allah – Allah is its owner, the One worthy of [being its owner, Bestower etc] and the One who brought it into existence prior to its non-existence], saying:
[ أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوءُ لَكَ بِذَنْبِي– I acknowledge in your presence all the blessings You have granted me, and I confess to You my sins]- Meaning: You [O Allaah] are The One Who Deserves All Praise and Thanks- the One Who Deserves be to exolted, all good comes from You and all blessings are from You. You are the Owner of all praise, all exoltation belongs to You and all bounty is Yours; and I am the sinner, the one who commits wrong, acknowledges and accepts his mistake, just as has been stated by one of the Aarifeen [i.e. those who truly know their Lord] that, “The one who truly knows his Lord follows the path [i.e. the upright religion] through acknowledging and bearing witness to Allaah’s blessings as well as being well aware of the faults of his soul and the faults in his deeds”. So, acknowledging and bearing witness to Allaah’s blessings [or favours] necessitates that one loves his Lord [Glorified be He], praise and extol Him. And being well aware of the faults of one’s soul and deeds necessitates constant Istighfaar [i.e. seeking forgiveness], repentance, humility, obedience and submission.
Then after this is established in the heart of the suppliant and he seeks a means of approach to his Lord through these affairs [i.e. after affirming Allah’s Rububiyyah and Uluhiyyah; affirming his servitude to Allah, affirming that he has limited ability, acknowledges that all blessings belong to Allah, accepting his faults, sin etc], he then says: [فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْت – So forgive me, for indeed none is able to forgive (a slave his) sins, except You] [2]
Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said regarding the Messenger’s statement: “I acknowledge in your presence all the blessings You have granted me, and I confess to you my sins”. He [the Prophet] combined – in this statement – a testification to (Allah’s) blessings and a notification of the flaws in one’s self and actions. The Shaikh also said: The domain of servitude to Allah is based on two principles and they are its foundation: Complete and perfect love of Allah and complete humility in Allah’s Presence. The origin of these two principles emanates from two other principles and they are: Attesting to (Allah’s) blessings and this brings about love of Allah, and being aware of the flaws in one’s self and actions which brings about one’s complete humility [in Allaah’s presence]. If the slave establishes his path to Allah based on these two principles, his enemy [i.e. shaytaan] will not defeat him through them, except as a result of unawareness and inattentiveness, and how quickly Allaah makes him recover, notifies him and reaches out to him with His Mercy [i.e. when he falls into error or forgets]. [3]
The Three Main Conditions of Repentance, and a Fourth One Related To Rights Owed To the People
The Iman said: Know that Allah’s Mercy is extensive and His Kindness is tremendous, and that He is [الجواد – (The Munificent, Bountiful); الكريم (The Bountiful, The Generous One Abundant in Good)]. He is the Most Merciful of all those who show mercy and the best of all those who forgive [Glorified and Exalted be He]. And know that also to have (the audacity to commit acts of) disobedience is a great evil, a great corruption and a cause of (incurring) the anger of Allah; but when a servant repents to his Lord –a truthful repentance-Allah accepts his repentance. Indeed, the Prophet was asked many times about a man who (committed) a lot of such and such faults, (acts) of disobedience and various types of kufr, and then he repents; so Messenger said: “Repentance wipes away what was (committed) before it (i.e. sins)” and “Islam (i.e. when a person abandons kufr and becomes a Muslim) wipes away what was (committed) before it (i.e. sins)”. Therefore, you should know -with certainty- that by way of truthful sincere repentance, Allah wipes away sins and evil deeds, even kufr. And because of this Allah [Glorified be He] said:
[وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ – And all of you beg Allah to forgive you all, O believers, that you may be successful. [24:31] So He (Allaah) connected success to repentance.
Allah (Glorified be He) said: [يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَّصُوحًا عَسَى رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ – O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will remit from you your sins, and admit you into Gardens under which rivers flow (Paradise) [66:8]
Therefore, O brother! Truthful repentance is (incumbent) upon you- cling to it; be firm upon it and be sincere to Allah in that. And (receive) glad tidings that it wipes away your sins, even if they are like a mountain.
The conditions (to be fulfilled in order for repentance to be accepted are) three: [a] To be regretful and remorseful regarding the past (acts of disobedience you committed); [b] To renounce and abandon the sins – the big and small (of them); [c] To have a firm resolve (or determination) not to return to it (i.e. not to commit them again). If you owe the people their rights- wealth or (you committed offences related to blood-shed, murder or causing injury etc) or violating their honour, then their rights must be given back to them. This is a fourth affair related to a complete repentance. It is incumbent upon you to give the people the rights they are owed. If the affair is related to retribution, then retribution is established (i.e. by the state), unless they (i.e. the people) permit that you give blood money; if related to wealth, you give them back their wealth, unless they forgive; if related to their honour and you did backbite them, you should seek their forgiveness; but if seeking their forgiveness will lead to evil, then there is no hindrance in refraining from (informing them that you did backbite them and that you seek their forgiveness); rather you should supplicate for them and seek Allah’s forgiveness for them, and mention the good you know about them in the same place you did mention them with evil. This will be expiation for (that sin of backbiting). And it is incumbent upon you to proceed –without delay- towards repentance before death, and then exercise patience and be truthful. Allah (Glorified and Exalted Be He) said: [وَالَّذِينَ إِذَا فَعَلُواْ فَاحِشَةً أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلاَّ اللّهُ وَلَمْ يُصِرُّواْ عَلَى مَا فَعَلُواْ وَهُمْ يَعْلَمُونَ – And those who, when they have committed Fahishah (illegal sexual intercourse etc.) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; – and none can forgive sins but Allah – And do not persist in what (wrong) they have done, while they know. [3:135]
(So) understand the meaning of the (statement): وَلَمْ يُصِرُّواْ – And do not persist in what (wrong)]- this means that they do not persist in sin, rather they repent, show regret and abandon the (sin) they committed; and they know [i.e. that persistence in sin is harmful, or that Allah forgives the one who repents.
Then Allah [Glorified be He] stated thereafter: [أُوْلَئِكَ جَزَآؤُهُم مَّغْفِرَةٌ مِّن رَّبِّهِمْ وَجَنَّاتٌ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا وَنِعْمَ أَجْرُ الْعَامِلِينَ – For such, the reward is Forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. How excellent is this reward for the doers (who do righteous deeds according to Allah’s Orders). [3:136]. This is the reward for those who repent and do not persist in (sin)- for them the reward is paradise. [An Excerpt from this link: http://www.binbaz.org.sa/fatawa/4251 slightly paraphrased]
[1] Tafsir Al-Qurtubi 18/301-303
[2] An Excerpt from Tareeq al-Hijratayn pages 210-211
[3] An Excerpt from ‘Sharh Al-Wabil As-Sayyib page 8
