Hasten to forgiveness — a garden wide as the heavens and earth

"Indeed, we will thank for blessings even if they are denied, and we have reserves after this day. So clothe with pardon those you once nursed from your mothers, for pardon is well known. Indeed, we hope for pardon from you that you will bestow upon this creation when you forgive and take vengeance. So forgive, may Allah pardon what you fear, on the day of resurrection when victory is granted to you."

"not the essence of envy itself, as the place of envy is the heart, not the limbs. However, this envy is not a grievance that requires seeking pardon from it, but rather a sin between you and Allah Almighty. The obligation to seek pardon is only for outward reasons manifested on the limbs. But if you restrain your outer self and force your heart to abhor what naturally seeps from it in the desire to see the blessing removed, as you would despise yourself for anything natural to its disposition, and if that aversion is from the perspective of reason, countering the inclination from the perspective of nature, then you have fulfilled your obligation."

"Indeed. He said: Then what is this that reaches me concerning you? They said: Pardon us this once. He said: Let nothing more reach me about you, and I pardon you. He said: So we went out from his presence, and barely so, while he was in doubt about our affair and we stood in danger. While we were in that state, letters came to us from Amir ibn Shahr, the commander of Hamdan, and from Dhu Zulaym and Dhu Kula and other commanders of Yemen, pledging us obedience and support in opposing al-Aswad — and that was when the letter of the Messenger of God, may God bless him and grant him peace, reached them urging them to contend against al-Aswad al-Ansi."

"when the Prophet was asked by the most truthful of women for a supplication to recite if she encountered the Night of Decree, he advised her to say: "O اللّٰه, You are Pardoning and love to pardon, so pardon me." In his own prayers, the Prophet would consistently include the supplication: "Our Lord, give us in this world good and in the Hereafter good, and protect us from the punishment of the Fire." اللّٰه has praised His chosen ones, the people of understanding, for asking Him to protect them from the punishment of the Fire, as they said: "Our Lord, You have not created this in vain."

"And whoever is patient and forgives, indeed that is of the matters, requiring determination. And also, And those who restrain anger and pardon the people, and Allah loves the doers of good. The Prophet, peace be upon him, said, Is any one of you incapable of being like Abu Damdam? When asked who Abu Damdam was, he replied, He was a man who, when he woke up, would say, O Allah, I have gifted my soul and my honor to you, so whoever insulted him was not reviled, and whoever wronged him was not retaliated against."

"Maimun asked, "And what did Allah say? She replied: "Those who restrain their anger. Maimun said, "I have restrained my anger. She continued, "And those who pardon people. He said, "I pardon you. She added, "And Allah loves the doers of good. Maimun then said, "Go, you are free for the sake of Allah, the Exalted." Ibn al-Munkadir narrated that a companion of the Messenger of Allah, peace and blessings be upon him, struck his servant, who pleaded, "I ask you by Allah, I ask you by the Face of Allah."

"for after certainty no one has been given anything better than protection. Al-Bayhaqi narrates: "Ask Allah for pardon, well-being, and certainty in the first and the last, for no servant is given anything better than well-being after certainty. Ahmad also narrates: "I ask Allah for pardon and well-being." Another supplication is: "O You who are not harmed by sins nor diminished by forgiveness, grant me that which does not affect You and give me what does not deplete You."

"bring it upon me in this world.'" The Prophet responded, "Glory be to اللّٰه! You cannot bear that. Why didn't you ask اللّٰه for pardon and well-being?" In the مُسْنَد, it is narrated that the Prophet, peace be upon him, said: "Nothing is more beloved to اللّٰه than asking for pardon and well-being." He asked one of his companions, "What do you say when you pray?" The companion replied, "I ask اللّٰه for Paradise and seek refuge with Him from the Fire."

""It is when a person, surrounded by goodness, is inspired to be grateful, hoping for the completion of God's blessings upon him in this world and the hereafter, and for God's complete pardon of him in the hereafter." There was a difference of opinion regarding which type of hope is more complete: the hope of the doer of good for the reward of his good deeds, or the hope of the sinner who repents for the forgiveness and pardon of his Lord."

"The hadith tells us that during his prostration, the Prophet, peace be upon him, would say, "I seek refuge in Your pardon from Your punishment, and I seek refuge in Your pleasure from Your wrath. This was recorded by Muslim from Aisha’s narration. His words, "I seek refuge in Your pardon from Your punishment," reflect a deep awareness of Allah's actions, as if he saw none but Allah and His actions, seeking refuge in one act from another."

"Gabriel took the crown from Adam's head, and Michael removed the diadem from his forehead. A branch clung to Adam, and he thought he was being punished, so he lowered his head, saying, Pardon, pardon. Allah asked, Are you fleeing from me? Adam replied, No, it is out of shame from you, O my Lord. Regarding Hasan, the son of Atiyah, it is mentioned that Adam stayed in paradise for 100 years, and in another narration, for 60 years."

"I will stand with you before God. Dawud turned to weeping and wailing until God promised to secure Uriah’s pardon in the Hereafter. This reminds us that forgiveness given without a true heart is ineffective, and true willingness only arises from understanding. Similarly, sincerity in pardon and gifting only occur when a person is left to their choice, so that motivations arise naturally, not forced by trickery and compulsion."

"And I do not know if my soul will end up in paradise to rejoice or to hellfire for punishment. Then he recited, When my heart became harsh and my paths became narrow, I made hope my ladder towards your pardon. My sins seemed immense, but when compared to your forgiveness, O Lord, your forgiveness was even greater. You have always forgiven sins, and always continued to bestow and pardon as an act of grace and generosity."

"Let your intention for holding the curtain be persistence in seeking forgiveness and asking for safety, like a sinner clinging to the garment of the one against whom he has sinned, earnestly requesting pardon. Show that there is no refuge except with Him and no escape except in His generosity and pardon; you will not leave His door except with forgiveness and assurance of safety in the future."

"The third point is the feeling of self-sufficiency from the forgiveness and pardon of اللّٰه, due to their belief in deserving forgiveness and reward through their good deeds and acts of obedience. They think that salvation and reward are achieved through their acts of obedience, and they consider their abundance of good deeds as a sign of independence from اللّٰه's forgiveness and pardon."

"out of ignorance and become, over what you have done, regretful. And if you are lying, then you are among the people of this verse. A slanderer going about with malicious gossip. If you wish, we can pardon you. The man replied, Pardon, O commander of the believers, I will never return to it. A person presented a note to al-Sahib ibn Abad, urging him to take the wealth of an orphan."

"Ibn ‘Umar narrated: "A man came to the Messenger of Allah, peace and blessings be upon him, and asked: 'O Messenger of Allah, how many times should we pardon our servant? The Prophet remained silent, then said: 'Pardon him seventy times a day.'" Ibn al-Munkadir narrated another version of the story where a companion struck his servant, who kept asking for mercy by Allah."

"However, he would not speak except the truth, and thus his anger would not lead him away from the truth. And Allah Almighty said: "Those who restrain anger and pardon people," highlighting that it's not about lacking anger entirely. This suggests that it's possible to moderate anger and desire so they don't overpower reason, but rather, reason should control them."