Let's learn one of the names of God today...

AL-GHAFUR

Uniquely forgiving

The one who forgives sins without limit

“But as for those who commit evil and then repent and turn to Allah with trust, surely your Lord is Forgiving, Merciful, especially after such repentance.” (Al-A'raf 7:153)

“(Convey this glad tidings from Allah): O My servants who have transgressed and wasted their limits! Never despair of the mercy of Allah. Allah is the Forgiver of all sins; indeed, He is the Forgiver, the Merciful!” (Azumar 39:53)

“But whoever commits evil or wrongs himself, yet seeks forgiveness from Allah, will find Allah to be Forgiving, Merciful.” (An-Nisa 4:110)

"(Moses) said, 'My Lord! I have wronged myself! Please forgive me!' So Allah forgave him. Indeed, He is the All-Forgiving, the All-Merciful." (Al-Qasas 28:16)

“Finally, He (Noah) said, ‘Embark on it!’ And its journey and its anchoring be in the name of Allah. Indeed, my Lord is Forgiving, Merciful.” (Hud 11:41)

الغافر- الغَفُور- الغفار

The names “Ghafir”, “Gafur”, and “Ghaffar” all derive from the same root; however, each expresses a different dimension of forgiveness.

• Ghafir : The one who covers sins, who forgives.

• Gafur : The One whose forgiveness is continuous and comprehensive.

• Al-Ghaffar : The One who forgives repeatedly, constantly protecting His servant from the defilement of sin.

• 
  

This difference stems from the density of meaning in the Arabic meter. Although they share the same root, each name reflects a different aspect and depth of forgiveness.

Linguistic Framework;

All three names are derived from the root “ğ-fr”. In Arabic, “ğ-fr” means to cover, to veil, and to protect from defilement. The word “helmet,” used to protect the head from external blows during war, also comes from the same root. It is called “Gaffar” because it covers and protects the head from incoming blows. The piece of cloth covering the head is also called “ğufr.” “Ğafr” refers to the act of covering the face by the Creator and forgiving the sins of servitude.

When God forgives sins, He uses expressions derived from either the root "afv" or "ghafr." All three names are used to describe the unique and unparalleled mercy of the Supreme Creator. However, each of these three names has its own specific nuances of meaning.

"Gaffar" is a noun in the active voice. Its meaning is "the forgiver." Because it is a noun in the active voice, it signifies that God has made forgiveness His profession, responding to His servant's supplication with His mercy.

"Ghafur" is the superlative form of the active participle. In terms of quality, it means being abundantly forgiving; forgiving even the greatest sins. It signifies an indescribable source of forgiveness, forgiving His servants regardless of the form or type of their sins.

"Gaffar" is an exaggerated active participle. The word "Ghafr" focuses on the quantity rather than the quality of the mistake. It means having abundant forgiveness even for many sins. It signifies keeping the door of forgiveness always open for the servant's supplication. In this respect, "Gaffar" means abundant in forgiveness in terms of quantity; forgiving regardless of the number of sins.

Zeccâc stated that the name "Gâfir" means "the one who covers sins in this world," while the name "Gafûr" means "the one who covers sins in the hereafter."

In conclusion, "Ghafir" is the one who forgives sins; "Ghafur" is the one who forgives various types of sins; and "Ghaffar" is the one who forgives the number of sins.

These three names collectively represent forgiveness. The presence of these three names in the Quran demonstrates that God's forgiveness encompasses all aspects of His servant's sins, both in type and quantity. In other words, no sin committed by a servant can be greater than God's forgiveness.

Theoretical framework;

God, who designed the universe in a way that reveals His attributes, created man as a noble being endowed with superior qualities, yet also with a nature prone to sin. One aspect of man looks towards the "highest" and the "lowest." In accordance with this truth in his creation, mankind is not an angel. At the same time, mankind is not a devil. Mankind can sin; only angels do not sin. However, mankind does not persist in sin. Those who persist in sin are devils and devilish people. When mankind becomes defiled, it needs two kinds of purification;

1: The cleansing of the substance.

2: Spiritual cleansing.

Just as God provides water, soap, and similar substances as means to cleanse ourselves from physical dirt and impurities, He has also provided repentance (seeking forgiveness) as a means to cleanse souls and hearts from the defilement of sin.

In response to a servant's supplication for forgiveness, Allah manifests Himself through His names "Al-Ghafir" (The Forgiver), "Al-Ghafur" (The Oft-Forgiving), and "Al-Ghaffar" (The Merciful), granting him forgiveness and pardon.

When a person's hands or body become dirty, how long do you think they can endure it without washing? Just as unwashed hands and bodies are destined to smell, a person's soul also needs cleansing when it is defiled, and it is destined to smell if left unwashed. People don't pay as much attention to cleansing their souls as they do to cleansing their bodies.

Humans have two hearts.

1; The heart of the body.

2; The heart of the soul.

Just as the heart of the body pumps life to all the limbs to keep the body alive, the heart of the soul constantly pumps life to keep the spirit alive. Just as the body needs food and drink, so does the soul.

The body's sustenance depends on sustenance from the earth, while the soul's sustenance depends on sustenance descending from the heavens. The body is dense and loves density. The soul is subtle and loves Allah, the Subtle One. Those who value the body cling to the earth, becoming engrossed in worldly things and sinking to the depths of the earth. Those who value the soul, however, ascend to the heavens and attain greatness. The body dies, but the soul departs.

Because the soul does not die, it remains faithful. When the heart in the body ceases to function, it is necessary to return the body to where it came from (the earth); this is the task of the human family. Otherwise, the body begins to rot. When the heart of the soul also ceases to function, it is necessary to return the soul to where it came from (the realm of souls); this is the task of the angels. As long as the soul is not nourished by the divine blessings it needs in this world, it begins to rot and pollute life until it repents and seeks forgiveness from God, or until the angels send it back to where it came from.

People rush to the doctor when their body is ill, but they don't even care when their soul is troubled. Yet, the truly sick person is the one with a sick soul. It is these who need treatment. While physical illness can be treated with medicines that grow from the earth, the illness of the soul can only be treated with medicines that descend from heaven. The healthier we keep our hearts, the stronger our bodies and souls will be. Our Prophet expressed this truth as follows:

"Pay attention! Indeed, in the human body there is a piece of flesh; if that piece of flesh is sound, the whole body is sound. But if that piece of flesh is corrupt, the whole body is corrupt. Pay attention, that is the heart."

Those who believe in Allah's names "Afuw" (the Forgiver), "Ghafir" (the Pardoner), "Ghafur" (the Merciful), and "Ghaffar" (the Compassionate) are aware of how much they need the Almighty Creator to cleanse the spiritual impurities within themselves. For there is only one who can treat and cure the illness of the soul, and that is Allah. "Who else but Allah can forgive sins?"

Therefore, the servant seeks forgiveness and pardon from Allah, the "Forgiver," to heal the heart of the soul. When these divine names manifest in a servant, they protect him from fear and cleanse him of spiritual impurity. When a servant commits a sin, three attributes emerge in him as a result of the sins he has committed: "oppression," "darkness," and "tyranny."

A person who commits sins is a "tyrant" (zâlim). A person who commits various kinds of sins is a "tyrant" (zulûm). A person who goes to extremes in sinning is a "tyrant" (zallâm).

It is as if God is saying to that servant : O My servant! You have three states in oppression and sinning. In contrast, I have three names in forgiveness of sins.

If you become an "oppressor" by sinning and committing injustice, then when you repent, I will become an "Forgiver" (Ghafir).

If you become "oppressive," I will become "Forgiving." And if you go even further and become "tyrannical," I will become "O Most Merciful."

O mankind , know that your attributes and sins are finite and limited, whereas My attributes and forgiveness are infinite and limitless. Therefore, no matter how great your sin, never lose hope in Allah, the "Forgiver," the "Ambiter of Mercy," and the "Merciful One." If you sincerely repent, We will accept it.

" Say: O My servants who have transgressed against yourselves! Do not despair of the mercy of Allah. Indeed, He is the Forgiver of sins, the Merciful, the Most Compassionate."

A Muslim, no matter how sinful he may be, can never lose hope in God's forgiveness and mercy. No matter how much he worships, he can never be safe from God's punishment. The Messenger of Allah (peace and blessings be upon him) said:

“There is no good in reading the Quran without understanding its meaning. There is also no good in worship performed without knowledge or ignorance. A true jurist (one with a deep understanding of religion) is one who possesses these three qualities:

1- Not causing people to despair of God's mercy.

2- And it does not protect one from the punishment of God.

3- Not directing people to sources other than the Quran.” (Darimi/Introduction)

It is the duty of a servant to flourish between hope and fear. One should have hope in God's forgiveness and be filled with fear when contemplating His punishment. Accordingly, these three names relate to God's attribute of beauty and give hope to the individual.

These names possess a richness of meaning unique to each. "Gaffar" signifies forgiveness of repeated mistakes and shortcomings, while "Gafur" refers to forgiveness of all kinds of sins.

Just as one wouldn't call someone "Gaffar" (the Forgiver) for forgiving only one type of sin, the title "Gaffar" wouldn't be used for someone who forgives all sins but only once.

Of course, those who recognize these names should not fall into the trap of thinking: "Beware lest the deceiver deceive you by making you rely on God's forgiveness."

The names “Ghafir,” “Gafur,” and “Gaffar” all carry the meaning of “forgiving sins.” However, “covering sins” does not mean hiding them from sight and not forgiving them. The meaning emphasized by these beautiful names is that sins are forgiven, and even that sins are covered and erased from the memory of the Kiramen Katibin Angels, from the Book of Deeds, from the Tablet of Preserved Knowledge, in short, from the knowledge of everyone except Allah who witnesses it, and even from the consciousness of that servant.

The word "Afüv" carries a more specific meaning. "Af" means waiving the right that should be taken from a person after a wrongdoing has been explained.

In "af," the individual makes a mistake, this mistake is pointed out to them, and the sin is forgiven. However, in "ghafr," the mistake is forgiven without being directly confronted. In this sense, the sin is not completely erased as in "af"; perhaps it may remain in the account book, in the individual's memory on the Day of Judgment, along with a mention of that sin.

But "Ghafur" means the One who does not reveal the secrets of His servants in this world or the hereafter, does not expose their mistakes, does not confront them with the crimes they have committed, and makes the sin committed forgotten by the place, time, angels, the book of deeds, and even the person who committed it.

If God were to expose the sins of mankind, no one would have the courage to look another in the face. Indeed, people would prefer to become dust rather than see each other. This is the wisdom behind the disbelievers' lament, "If only we were dust!" when their sins are revealed.

God is "Afuw" (the Forgiver) by not punishing the guilty, but merely reminding His servant of their sin . He is also "Ghafur" (the Most Merciful) by completely erasing the mistake, not holding it against the servant, and thus avoiding causing them shame . That is why in our prayers we say, "O God! Forgive us, pardon us, and have mercy on us."

In this prayer, we seek refuge in the name "Afuw" (the Forgiver) by asking for forgiveness and requesting that He not punish us for our sins ; in the name "Ghafur" (the Forgiver) by asking that He cover up our sins , not expose them to shame, and not disgrace us; and in the name "Ar-Rahim" (the Merciful) by asking that He treat us with His mercy while doing all this .

This verse informs us how we should treat people. According to the truth that "Returning evil with evil is the work of everyone, but returning good with evil is the work of a virtuous person," a person should forgive a wrong done to them, conceal and forgive a wrong done to them, and not expose it, and do all this by making mercy their guiding principle. Among people, believers forgive by making mercy their principle, and those who are devout believers not only forgive but also grant mercy.

“ A person should be able to forgive minor mistakes made against their own dignity so that they can have the courage to ask for forgiveness for the sins they have committed against God, who possesses infinite glory and majesty.”

It is clear and evident that the spread of evil is more harmful than its occurrence. While all sins require repentance and seeking forgiveness, general sins also require atonement. Individual sins, however, do not require atonement in a general sense, but only a sincere request for forgiveness from the Almighty Creator.

The fleeting pleasures and delights of sin are so limited and brief that they aren't even worth experiencing.

The boundaries of what is permissible in Islam are broad enough to satisfy one's desires and preferences.

Those who seek pleasures and delights beyond the limits set by Islam are destined to be disgraced in this world.

According to Islam, "the realm of what is permissible is sufficient for enjoyment." The only way to escape all these troubles is to seek "ghufran," that is, God's forgiveness.

The Quranic Framework;

When we examine the use of these names in the Quran, we see that the name Al-Ghafir (the Forgiver) is used in relation to Allah in only one context.

The sacred name Ghafur is used 91 times, and the sacred name Ghaffar is used 5 times, bringing the total number of names derived from this root to 97. Ghafur is used in possessive form, Ghaffar in conjunction with the name Aziz, and Ghafur in conjunction with the names Rahim, Halim, Afuvv, Rab, Aziz, Shakur, and Vedud. One of the names it most frequently associates with is Rahim. It is used with Rahim in over 70 places, Halim in 5 places, Afuvv in 4 places, Shakur in 3 places, Aziz in 2 places, Rab in one place, and Vedud in one place.

It is truly significant that His name, Rahim (the Merciful), is most frequently used with other divine names. This shows that His attribute of Ghafur (the Forgiver) stems from His mercy. For to forgive something, one must be merciful. Where there is no mercy, neither forgiveness nor pardon is possible. Forgiveness and pardon are requirements of mercy, not wrath. Furthermore, if pardon is based on mercy, the one being forgiven will not be overwhelmed or crushed by the forgiveness of the one granting it. He wouldn't even say, "My servant, look, you have sinned, and I have forgiven you." Because His forgiveness is based on mercy.

39.53 - Say: "O My servants who have transgressed against yourselves! Do not despair of the mercy of Allah. Indeed, He is the Forgiver of sins, the Merciful, the Most Compassionate."

No matter what sin a person has committed, they can never lose hope in God's mercy. One must always remain hopeful. Because God forgives His servant regardless of the number or type of sins committed. The wisdom behind the name "Gafur" (the Forgiving) appearing alongside "Rahim" (the Merciful) is likely this: It is the servant who is guilty and sinful. To be freed from the sins and transgressions he has committed, the servant must repent and seek forgiveness from the Almighty Creator.

Thus, our exalted Lord, who manifests Himself to His servant's return with the name "al-Tawwab" (the Oft-Forgiving) and to His servant's supplication with the name "al-Ghafur" (the Forgiving), also manifests Himself to this will shown by His servant with the name "al-Rahim" (the Merciful), adding the mercy of will to the mercy of existence.

The servant should respond to seeking forgiveness by exercising his will, that is, by turning to God and asking for pardon. But why is this name used together with the name "al-Rahim" and not "al-Aziz"?

The answer is: Seeking forgiveness must be done with willpower, that is, with desire and yearning, in order to deserve divine forgiveness. If the verse had ended with " Al-Ghafur and Al-Rahim" (The Forgiving and the Merciful) , then He would be the one who forgives the sins of everyone, those who seek forgiveness and those who do not. And when a servant asks for forgiveness, He forgives the servant regardless of how sincere their request is. However, if Allah manifests Himself to His servant by looking at their willpower, that is, the sincerity of their request and their inclination, then He becomes "al-Rahim" (the Merciful).

Therefore, the verse ends with "The Forgiving, the Merciful ." A sincere and heartfelt act of seeking forgiveness comes from the servant, while the forgiveness and mercy come from God.

2.235 - Know that Allah knows what is in your hearts. So fear Him, and know that Allah is Forgiving and Clement.

The wisdom behind the name Al-Ghafur (the Forgiving) appearing alongside Al-Halim (the Clement) is that Allah's attribute of Al-Ghafur is so perfect that when a servant commits a sin, Allah does not immediately punish them, but gives them time to forgive, demonstrating the greatness of Allah's mercy. In fact, the name Al-Halim is a sign of the unparalleled and unique mercy of the name Al-Ghafur.

58.2 - Those of you who pronounce zihar against women (saying, "You are like my mother's back") should know that they are not their mothers. Their mothers are only those who gave birth to them. They are speaking an ugly and false word. Nevertheless, Allah is Forgiving and Merciful.

Pardon and absolution are different things. Pardon means erasing the guilt of the offender after the crime has been read to them, while absolution means pardoning the offender without confronting them with their crime.

67.1-2; Glory be to Him in whose hand is all dominion (and power). He is able to do whatever He wills. He is the One who created death and life to test which of you will do the best deeds. He is the Mighty, the Forgiving.

35.29 - Those who recite the Book of Allah, perform prayer, and spend in charity, secretly and openly, from what We have provided for them, have hope in a trade that will never fail. Allah will give them their due reward in full and will increase it in His grace. Indeed, Allah is Most Forgiving and Most Gracious.

85.14 - He alone is the Forgiving, the Loving, the Beloved.

To whom does Allah grant forgiveness?

8.33 - Allah will not punish them while they are constantly seeking forgiveness.

5.39 And whoever repents immediately after committing an injustice , Allah will surely accept his repentance. Indeed, Allah is Forgiving , Merciful.

3.135 - And they are those who, when they commit a shameful act or wrong themselves, remember Allah and immediately seek forgiveness for their sins - for who can forgive sins except Allah? - and they do not persist in the sins they knowingly commit.

4:106 - And seek forgiveness from Allah. Indeed, Allah is Forgiving , Merciful.

8:29 - O you who believe! If you fear Allah, He will grant you discernment to distinguish between good and evil, and He will forgive your sins. And Allah is the Most Generous.

2:218 - Those who believe, emigrate, and strive in the cause of Allah—these are the ones who hope for the mercy of Allah. Allah is Forgiving , Merciful.

3.89 - But those who repent and mend their ways afterwards are different. Indeed, Allah is the Forgiver of sins, the Most Merciful.

24.22 - Do you not wish that Allah should forgive you? Allah is Forgiving, Merciful.

5.74 - Will they not then repent to Allah and seek forgiveness? Allah is Forgiving , Merciful.

Prayer to Allah, “Al-Ghafur”;

7.23 - O our Lord! We have wronged ourselves, and if You do not forgive us and have mercy on us, we will surely be among the losers.

7.155 - “You are our Guardian. So forgive us and have mercy on us, for You are the best of those who forgive.”

3.16 - "Our Lord, indeed we have believed, so forgive us our sins and protect us from the punishment of the Fire."

3.193 - "Our Lord! We heard a caller inviting to faith, [saying], 'Believe in your Lord,' and we believed. Our Lord! Forgive our sins and remove our shortcomings, and take our souls with the righteous."

40.7 - "Our Lord! Your mercy and knowledge encompass all things. So forgive those who repent and follow Your path, and protect them from the punishment of Hellfire."

59.10 - "Our Lord, forgive us and our brothers who believed before us, and put no hatred in our hearts toward those who believe. Indeed, our Lord, You are Most Compassionate, Most Merciful."

60.5 - O our Lord! Do not make us a plaything and an amusement for those who deny the truth! And forgive our sins, O our Lord! Indeed, You alone are the All-Powerful, the All-Wise!

66.8 - O our Lord! Complete our light (of faith) and forgive us, for You are All-Powerful.

71.28 - O my Lord! Forgive me, my father, my mother, whoever enters my house as a believer, and all believing men and women. And increase only the destruction of the wrongdoers.

14.41 - O our Lord! Forgive me, my mother, my father, and all the believers on the Day of Resurrection.

Mustafa İslamoğlu - Quote