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-REVUE LITTERAIRE MENSUELLE
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Discussing the differences between forgiveness and repentance from
the view of Nahjolbalaqe
Fatemeh Alaee Rahmania, Fahimeh Gholaminejadb
a
Assistant Professor of Department of Quran and Hadith Sciences of Faculty of Theology of AlZahra University, Tehran, Iran
b
M.A graduate of Quran and Hadith Sciences of Faculty of Theology of AlZahra University, Tehran, Iran
Abstract
Repentance(tawbah) and seeking forgiveness (Esteghfar) are the two significant issues in Islamic theology, which
exist as long as human beings' life. The holy Qur'an repeatedly emphasizes on the two actions. Merciful God
commands human to call him and come back to him. God doesn't consider any one as an obstacle between human
and Himself and never rushes in punishing humans. Imam Ali had special attention to this issue in a way that in
Nahjolbalagha, he encouraged people to repent and seek forgiveness from God. Also, he emphasized on the
necessity of the two actions and considered them as the ones proceeding other duties and prayers. Sometimes, these
two words are applied as synonyms,but through reviewing their literal and conventional meaning, and carefully
studying them in the text of Nahjolbalagha their differences are revealed.As a result, representing the literal and
conventional definitions of these two words, the present paper is trying to show and review their differences from
view point ofNahjolbalagha. Finally, this paper comes to this conclusion that the words have their own meaning and
boundaries, which Imam Ali pointed out in Nahjolbalagha.So, their most important differences are as following:
seeking forgiveness is a kind of praying which is accounted as a desirable action, while repentance is an obligatory
duty. In addition, there is a relation of generality and peculiarity in some respect between them
Keywords: : Repentance (tawbah) , Seeking forgiveness (Esteghfar) , Nahjolbalagha , Imam Ali , The differences
between repentance and seeking forgiveness .
Introduction
One of the most important steps taken by prophets when they were tasked with guidance of deviated people, was
inviting people towards repentance and forgiveness, because without repenting and cleaning the hearts from sins,
there is no place for monotheism. In addition, in every nation, considering repentance and forgiveness as a primary
principle is significantly important. In a way that also in non-Islamic nations, repentance and forgiveness have been
brought with other different titles and methods such as: discharge of emotions with psychologists in secular nations;
confessing of sins to pop in Christian nations and considering certain days of year as 10 days of repentance in
Jewish nations which has been known as God’s trial days. For Jewish people, these days are of a special importance
because these days cause great spiritual changes for returning from wrongdoing and repentance towards the God.
These methods in non-Islamic nations are intended for prevention of occurrence of disappointment and desperation
among people, prevention of lack of personal identity, prevention of infliction of too much damage on the soul,
prevention of occurrence of psychological illnesses such as depression and nihilism and ultimately committing
suicide.
In Islamic nations also repentance and forgiveness are of special importance, in a way that all aspects of a human are
considered in it. In addition, this issue has been pointed out in several verses of Quran either with direct mentioning
of repentance and forgivenesss or without direct mentioning of these words (Al-Baqarah: 225; Almaede: 89,
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Alnamal: 11). Therefore, it can be said that these repetitions are done with a purpose. This purpose will be the
attention of servants (people) to importance of repentance for God. The subject of repentance and forgiveness is also
of high importance in Nahjolbalaqe. In this regard, in different sections of Nahjolbalaqe, Imam Ali has encouraged
people towards repentance and forgiveness. Also, as well as emphasizing on the necessity of repentance and
forgiveness, he has considered repentance as a higher priority compared to other acts and prayers.
Sometimes repentance and forgiveness are used for conveying a single definition, However there are differences
between these two acts. This article is concerned with discussing the differences between repentance and
forgiveness from the view of Imam Ali in Nahjolbalaqe.
Terminologies of repentance and forgiveness
Since our debate is regarding repentance and forgiveness in Nahjolbalaqe, before entering the discussion of
differences between repentance and forgiveness from the view of Nahjolbalaqe, the terminologies of words of
repentance and forgiveness are addressed.
Repentance in terms of vocabulary and expressions
In terms of vocabulary, repentance is defined as returning (Farahidi, 1410 A.H, 138, 8; Tarihi, 1997, 15&2; Ibn-Fars
1404 A.H, 357; M. KianiFardi, 2005: 8&367). In terms of expression, repentance means knowledge upon
harmfulness of sins, its veil between the God and servants and its resultant regrets and moving towards forfeiting
them in present, future or for making up the past (Naraghi, 3/49).
Forgiveness in terms of vocabulary and expressions
Forgiveness is derived from the word forgive and in terms of vocabulary it means concealing. Forgiveness of god
means that the God conceals the sins of regretful servants and saves them from being subjected to tormenting
(RaqebIsfahani, 1995: 2/609; Saafi 1418 A.H: 2/349; Gharashi, 1992: 5/108). In terms ofexpressions, forgiving is
defined as vanishing the effects of sins from the soul or God’s act of making souls immune from hell. (Modares
Wahid, 1979: 11/179).
Boundary between repentance and forgiveness
For a better understanding of boundaries between repentance and forgiveness in Nahjolbalaqe, stating the
differences between repentance and forgiveness seems necessary. In this section, the mentioned aspects
(differences) will be studied and investigated and in the end, evidence regarding the difference aspect between these
concepts is provided from Imam Ali’s words in lines of Nahjolbalaqe.
Difference aspects between repentance and forgiveness
As it was previously mentioned, some people consider similar definitions for repentance and forgiveness, However
there are several aspects of difference between these concepts in Nahjolbalaqe. Among the most important
differences between aforementioned words, the following could be stressed out:
Human can only repent regarding himself and cannot repent for anybody else, therefore, repentance is only carried
out by the penitent and is not supposed to be feasible to be vicarious. But on the other hand, forgiveness is also
possible to be undertaken vicariously, for example it can be referred to Yaqoub’s asking for forgiveness for his son
(Yousef: 98) of the Prophet Muhammad’s asking for forgiveness for hypocrites (Nesa: 64). Considering these
evidence and descriptions, forgiveness can include others and therefore one can request for forgiveness for himself
and others (Jafari, 2004: 322; Sobhani N. 2006:22). As a result of the thumb rule of statement of general terms
posterior to specific terms, in some verses forgiveness is stated posterior to repentance. For instance, the addresses
of prophets such as Saleh, Hood, Shoaib and Muhammad are people who are still unfaithful and infidel ( Maede:
74).The explanation would be that for repentance and returning towards God, asking for forgiveness of our sins is
necessary and in fact, a step in repentance is to ask for forgiveness from God (Faghihi M. 2008: 6). Because
forgiveness is stopping on the way towards sins and cleansing yourself, on the other hand repentance is returning
towards god, the infinite being (Makarem S. 1995: 9/254). As a conclusion, it can be said that repentance is the
complement of forgiveness towards the way to the goal, which is remittal (Nasehi, 2004: 3/135). In addition, Imam
‫( ” َو أَ ْستَ ْغفِ ُر ه‬S. Razi, 2004: 294, Sermon 197).
Ali himself has stated this point in Nahjolbalaqe and says: “...‫َّللاَ لِي َو لَ ُكم‬
So in this sermon, Imam Ali asks for forgiveness for himself and other people as well (Bohrani, 1984: 3/442, 1988:
370; Mousavi, 1997: 3/394; Modares V. 1980: 12/172).
Between repentance and forgiveness, the general and specific relations are evident. On the other hand, forgiveness
includes repentance as it was mentioned in previous paragraph. In addition, forgiveness is expression dependent.
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The very best and most perfect type of forgiveness is the prayer of Seyed-Alesteqfar. Prophet Muhammad has stated
learn the best way for asking forgiveness: (Seyed-Alesteqfar) and it means that the servant should say: ‫اللههُ هم أَ ْنتَ َربِّي ََل‬
‫وب إِ هَل أَ ْنت‬
َ َ‫ي َو أَبُو ُء ل‬
َ ِ‫ك َو أَبُو ُء بِنِ ْع َمت‬
َ ‫ك َو َعلَى َع ْه ِد‬
َ ‫إِلَهَ إِ هَل أَ ْنتَ َخلَ ْقتَنِي َو أَنَا َع ْب ُد‬.
َ ُ‫ك ِب َذ ْن ِبي فَا ْغفِرْ لِي إِنههُ ََل يَ ْغفِ ُر ال ُّذن‬
‫ك َعلَ ه‬
(BabuyehQomi, 1403 A.H: 140, Almajlesi: 1403 A.H,: 90/279; Nouri, 1408 A.H: 5/317).In contrast, for repentance
there is no need to any specific expressions. In this regard, forgiveness includes repentance. When repentance and
regret is stated together with forgiveness in presence of intention for forfeiting sins, it will be both forgiveness and
repentance (Sobhani n. 2006: 22). This general and specific relation between forgiveness and repentance is clearly
visible in verses of Quran. Regarding prioritization between repentance and forgiveness it can be said in some cases,
Holy Quran has prioritized the expression of forgiveness over repentance. Like the verse of: " ‫َو ا ْستَ ْغفِرُوا َربه ُک ْم ثُ هم تُوبُوا إِلَ ْي ِه‬
‫أَ فَالَ يَتُوبُونَ إِلَى ه‬
‫( "إِ هن َربِّي َر ِحي ٌم َودُو ٌد‬Hood: 90). In one case, also repentance is prioritized over forgiveness:" ‫َّللاِ َو يَ ْستَ ْغفِرُونَهُ َو‬
‫( ” ه‬Maede: 74). Also in another verse in Holy Quran, forgiveness is utilized instead of repentance: " ْ‫َو لَو‬
‫َّللاُ َغفُو ٌر َر ِحي ٌم‬
‫َّللاَ َو ا ْستَ ْغفَ َر لَهُ ُم ال هرسُو ُل لَ َو َجدُوا ه‬
‫ك فَا ْستَ ْغفَرُوا ه‬
ً‫َّللاَ تَ هوابا ً َر ِحيما‬
َ ‫( "أَنههُ ْم إِ ْذ‬Nesa: 64). Here the main point of the verse is
َ ‫ظلَ ُموا أَ ْنفُ َسهُ ْم جا ُؤ‬
about forgiveness, but at the end, repentance is used. Because if forgiveness did not mean repentance, at the end of
the verse it would have had been: " ‫( "لوجدوا َّللا غفارا رحيما‬Almotava, 2000: 8).
This expression of the general specific relations between forgiveness and repentance is also clearly visible and
evident in lines of Nahjolbalaqe. Regarding prioritizations between repentance and forgiveness it can be said that in
some cases, Imam Ali has prioritized the expression of repentance over forgiveness. For example: “.... ‫َو ََل لِيَ ْفتَ َح لِ َع ْب ٍد‬
‫اب ْال َم ْغفِ َر ِة‬
َ ‫اب التهوْ بَ ِة َو يُ ْغ ِل‬
َ َ‫ق َع ْنهُ ب‬
َ َ‫ب‬.” (S. Razi, 2004: 524, Hekmat: 435).
‫ َو إِ ْن أَ َسأْتَ ا ْستَ ْغفَرْ تَ ه‬.... " (S. Razi:
ُ ‫ار‬
" .... ‫ع فِي ْال َخ ْي َرات‬
‫س‬
‫ي‬
‫ُل‬
‫ج‬
‫ر‬
ُ
َ ‫َّللاَ َو ََل َخ ْي َر فِي ال ُّد ْنيَا إِ هَل لِ َر ُجلَ ْي ِن َرج ٍُل أَ ْذن‬
ِ َ ٍ َ ‫َب ُذنُوبا ً فَهُ َو يَتَ َدا َر ُُهَا بِالتهوْ بَة َو‬
2004: 458, Ghesar: 94). In another part of Nahjolbalaqe, forgiveness is used instead of repentance and shows the
‫ يَا َع ْب َد ه‬......" (S. Razi, 2004: 184,
lexical unity between these concepts: " .... ‫ب أَ َح ٍد ِب َذ ْنبِ ِه فَلَ َعلههُ َم ْغفُو ٌر لَه‬
ِ ‫َّللاِ ََل تَ ْع َجلْ فِي َع ْي‬
Sermon 140). Here, the main point of Imam Ali is forgiveness but he has used the concept of repentance because
repentance leads to acceptance and elimination of effects of sins and forgiveness is for remittal (Bohrani, 1995:
5/536). So The God should first accept the repentance of the servant who wants to return to him and after that, his
apology should be accepted and then he shall be forgiven.
Repentance should be carried out during life and repentance after death is meaningless. But since forgiveness is in a
way that it could be done for somebody else, therefore after someone’s death also other people can ask for
forgiveness for him (Jafari, 2004: 323). Imam Ali in Sermon 28 of Nahjolbalaqe has stated that:
" ....‫ أَ فَ َال تَائِبٌ ِم ْن َخ ِطيئَتِ ِه قَ ْب َل َمنِيهتِ ِه أَ ََل عَا ِم ٌل لِنَ ْف ِس ِه قَ ْب َل يَوْ ِم ب ُْؤ ِس ِه‬..." (S. Razi 2004: 52, Sermon 28). In this part of sermon, Imam
Ali has pointed out the issue of repentance before death and has stressed out the point that opportunities must be
taken as long as there is time for repentance, because the result of irresponsibility in action at the time of necessity
leads to burden and arrival of death will result in harm (Bohrani, 1984: 2/45; a commentator from 8th century, 1996:
358, Sufi Tabrizi 1998: 894; Hashemi k. 1980: 4/6; Jafari, 1999: 6/158; Maqnie, 1980: 1/196; Dakhil, : 1986, 3/37;
Husseini S. Bita, 1/158; M. J Tabatabaei, 1968: 2/663). The truth of repentance is regretting for sins but in fact,
forgiveness’s truth includes asking for remittal too (Jafari, 2004: 323). Sometimes repentance is only associated with
regretting. It’s based on this credit that Imam Ali has stated that: “ ‫( "النّدم توبـﮥ‬Bohrani, 1984: 1/177; Khouei, 1291
A.H: 42). Or in another example, he has stated that: " ‫تاب‬
َ ‫( " َمن نَ َد َم فَقد‬Khan sari, 1987: 5/175). (S. Razi, 2004: 456,
Hekmat 87). In terms of the view of Imam Ali, the truth of repentance and a necessary term in repentance is
considered as Regret. But on the other hand, the truth of forgiveness also includes asking for remittal. Regarding this
ُ ‫““ َع ِجب‬I am surprised by the one who is able to ask for God’s forgiveness
fact, Imam Ali says: “‫ْت لِ َم ْن يَ ْقنَطُ َو َم َعهُ ِاَل ْستِ ْغفَا ُر‬
and remittal and is still desperate”. The Word despair (Qunut) means desperation for God’s mercy and since asking
for forgiveness is termed with purity and is considered as the root and basis of forgiveness, on this basis desperation
in possibility of forgiveness is odd (Bohrani, 1684: 5/284, Navab L. Bita, 299; Khouei, 1291 A.H: 361; Dashti,
1997: 2/736; N. Qomi 1996: 34).
In fact, in these lines, Imam Ali’s reference is to God’s words regarding: " ‫ي اله ِذينَ أَ ْس َرفُوا َعلَى أَ ْنفُ ِس ِه ْم َلَ تَ ْقنَطُوا ِم ْن‬
َ ‫قُلْ يَا ِعبَا ِد‬
‫َّللاِ إِ هن ه‬
‫( " َرحْ َم ِة ه‬Alzomr, 53). (Maqnie 1970, 4/267; Komrei, 1978: 21/132).
‫وب َج ِميعاً إِنههُ هُ َو ْال َغفُو ُر ال هر ِحي ُم‬
َ ُ‫َّللاَ يَ ْغفِ ُر ال ُّذن‬
Repentance only leads to forgiveness of sins, but in asking for forgiveness, in addition to the points that sins will be
forgiven, it leads to opening in materialistic lives and plentiful of gifts and immunity from worldly melancholies
‫َو قَ ْد َج َع َل ه‬
(Jafari, 2004: 323). Regarding this point, Imam Ali states that: " .... ‫ق َو َرحْ َمـﮥ‬
ِ ‫ُور ال ِّر ْز‬
ِ ‫َّللاُ ُس ْب َحانَهُ ِاَل ْستِ ْغفَا َر َسبَبا ً لِ ُدر‬
ْ
ْ
‫ق‬
‫َل‬
‫خ‬
‫ال‬
...."
“Believe
that
God
has
considered
asking
for
forgiveness
the
key
to
a
plentiful
of
gifts
and
Mercy
of the
ِ
God (S. Razi, 2004: 186, Sermon 143). In this part, Imam Ali has considered asking for forgiveness as a tool for
EUROPE-REVUE LITTERAIRE MENSUELLE, ISSN: 0014-2751 (2016) 221–226
obtaining God’s mercy (Bohrani, 1987: 302, Abdi, and Bita 2/34; Jafari: 2001: 24/135). Also in another part, asking
for forgiveness is considered as the factor of immunity against divine torment and it has been stated that: " ‫َُانَ فِي‬
َ ْ ‫َّللاِ َو قَ ْد ُر ِف َع أَ َح ُدهُ َما فَدُونَ ُك ُم ْاْل َخ َر فَتَ َم هس ُكوا بِ ِه أَ هما‬
‫ب ه‬
ُ‫اْل َمان‬
ِ ‫ض أَ َمانَا ِن ِم ْن َع َذا‬
ِ ْ‫ْاْلَر‬
‫"اله ِذي ُرفِ َع فَهُ َو َرسُو ُل ه‬, In this regard, The God has also stated that: " َ‫َو ما ُان‬
‫َّللاِلص(ىلىَّللاعليهوآلهوسلم ) َو أَ هما ْاْلَ َمانُ ْالبَاقِي فَ ِاَل ْستِ ْغفَا ُر‬
‫َّللاُ لِيُ َع ِّذبَهُ ْم َو أَ ْنتَ في ِه ْم َو ما ُانَ ه‬
‫( " ه‬Alenfal, 33). (S. Razi, 2004: 456, Hekmat 88). Forgiveness is asked
َ‫َّللاُ ُم َع ِّذبَهُ ْم َو هُ ْم يَ ْستَ ْغفِرُون‬
for previously done sins, not future sins. But repentance is related to forfeiting previously done sins and one’s
guaranty for prohibition of repetition of sins in future (Nasehi, 2004: 3/135; Najafi K. 1398 A.H: 7/219; Jafari 1997:
‫ َو إِ ْن أَ َسأْتَ ا ْستَ ْغفَرْ تَ ه‬... " ... " (S. Razi, 2004: 458,
5/196). In this regard, Imam Ali has also pointed this out and says: َ‫َّللا‬
Hekmat 94). In this part, Imam Ali has used the phrase of Forgiveness for vanishing previously done sins and he
continues his words as follows: " ....‫َب ُذنُوبا ً فَهُ َو يَتَدَا َر ُُهَا بِالتهوْ بَــة‬
َ ‫ َو ََل َخ ْي َر فِي ال ُّد ْنيَا إِ هَل لِ َر ُجلَ ْي ِن َر ُج ٍل أَ ْذن‬.... " (S. Razi, 2004: 458,
Hekmat 94). Foer the rest of his words, Imam Ali has used the term of repentance for compensation of previously
done sins and giving commitment for not repeating these sins in future (Maqnie, 1980: 4/272; Mousavi, 1998:
5/272).
Forgiveness as defined as asking for remittal through prayers. The most perfect and the best prayer is forgiveness
(A. Alrazi, 1990: 2-504; Majlesi, 1403 A.H 90/283). On this basis, asking for forgiveness is considered as a
recommended act. On the other hand, repentance is regretting from sins at the stage of practice with the intention of
avoiding the repetition of that wrong deed. On this basis, repentance is obligated (Alaskari, 1427 A.H: 264; Nasehi:
2004: 3/135; Khouei, 1291 A.H: 43; M. Khosrovani, 2012: 2/430, Tabarsi, 1993: 3/353). Also in Imam Ali’s words,
forgiveness and the method of expressing the request for forgiveness is expressed in terms of prayers. In a way that
ُ ‫ اللههُ هم ا ْغفِرْ لِي َما أَ ْنتَ أَ ْعلَ ُم بِ ِه ِمنِّي فَإ ِ ْن ُع ْد‬... "(S. Razi,
in sermon 78 of Nahjolbalaqe, he has stated that: " ‫ي بِ ْال َم ْغفِ َرة‬
‫ت فَ ُع ْد َعلَ ه‬
2004: 88, Sermon 78). But in terms of the words of Imam Ali, repentance is expressed as regrets for sins in addition
to practice and is expressed as an obligatory act. In this regard, he has stated that: " ُ‫س ْالبَقَا ِء َو الصُّ حُف‬
ِ َ‫فَا ْع َملُوا َو أَ ْنتُ ْم فِي نَف‬
‫ َم ْن ُشو َرةٌ َو التهوْ بَــة مبسوطـة‬...." (S. Razi, 2004: 336, sermon 237). At the climax of aesthetics and wisdom, this sermon
invites people towards repentance and attendance of good deeds. At the start of this sermon, Imam Ali has used the
word “‫( "فَا ْع َملُوا‬Then attend to…) and this emphasizes the necessity of pragmatism in remaining opportunities
(Dashti and Bita, 353). Manner of expression of Imam Ali at the start of this sermon which is in form of emphasis, is
related to obligation of repentance. In this regard Seoul Ibn Talhat-Alshafi quotes that: Imam Ali was asked that
what is obligatory and what is more obligatory than that? In the answer, Imam Ali said: “ ‫توب ربّ الوری واجب و ترک‬
‫“ الذنوب أوجب‬. “Repenting towards god conceals obligated defects and forfeiting sins is more obligatory than that”
(Shooshtari, 1998: 12/314, Shafei, 1285 A.H: 110).Also in famous Hadith of Wisdom and ignorance from Imam
Sadeq, the difference between repentance and forgiveness is clearly pointed out: “repentance is regretting for sins
and its antonym is emphasis on sins but on the other hand, forgiveness is to ask for God’s forgiveness and its
antonym is pride in our good deeds or ignoring sins and their consequences or having pride in world and etc…” (B.
Qomi 1984: 2/591; Bita, 1/114). In this definition of repentance and forgiveness provided by Imam Sadeq, a
difference between forgiveness and repentance is evident and that is the expressions of antonyms of repentance and
forgiveness (FeizKashani, 1406 A.H: 1/78; Almajlesi, 1992: 10/114; Sobhani, 1999: 1/24). In this hadith, our sixth
Imam has mentioned seventy five armies for wisdom and seventy five other armies for ignorance and has stated that:
the entire purities and features of the army of wisdom will not be added up unless in a prophet whose heart is tested
for faithfulness by God (B. Qomi, 1999: 2/378). Also Imam Ali has pointed out this issue in Nahjolbalaqe and has
considered forgiveness as a sign of a virtuous person. He has also stated that: the opposite or antonym of asking for
forgiveness is arrogance which does not exist in virtuous people because they are permanently bowed towards God.
ْ ‫ اله ِذينَ َُان‬.... "(S.
"..... ً‫َت أَ ْع َمالُهُ ْم فِي ال ُّد ْنيَا زَا ُِيَــة َو أَ ْعيُنُهُ ْم بَا ُِيَـة َو َُانَ لَ ْيلُهُ ْم فِي ُد ْنيَاهُ ْم نَهَاراً تَ َخ ُّشعا ً َو ا ْستِ ْغفَارًا َو َُانَ نَهَا ُرهُ ْم لَي ًْال تَ َوحُّ شا ً َو ا ْنقِطَاعا‬
Razi, 2004: 266, Sermon 190).Ibn Meisam, in his interpretation of this part of Nahjolbalaqe has written as follows:
In the copy which he has seen that was written by S. Razi, the simile is explicit, in fact, Imam Ali has compared the
nights of virtuous people to days which is the time for activities of other people because as a result of fear of the
God, they are permanently awake during days and nights and busy with asking for God’s forgiveness and don’t
sleep. Also their days because of fear of joys of life and committing sins is dark like nights (Bohrani, 1984: 4/208;
Ibn-Abi Alhadid, 1999: 13/110; H. Shirazi, Bita, 3/164; Mousavi 1998: 3/269).
Conclusions
Discussing the aspects of difference between repentance and forgiveness in Nahjolbalaqe, has delivered several
important and valuable points to the researchers. Among these points, the following could be stressed out:
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Sometimes repentance and forgiveness are considered to have similar definitions but in terms of the view of
Nahjolbalaqe, they have differences which include:
Repentance is only carried out by the penitent and is not supposed to be vicarious, but on the other hand, forgiveness
is also possible to be carried out vicariously.
There is a general specific relation between repentance and forgiveness
Repentance must be carried out during the life but since forgiveness can be vicarious, therefore even after one’s
death, others can ask for his forgiveness
The truth of repentance is regret from sins but in fact asking for forgiveness is also accompanied by asking for
remittal, repentance only leads to forgiveness of sins but in asking for forgiveness in addition to forgiveness of sins,
it leads to opening and blessings in our materialistic life as well as immunity from worldly torments and
punishments.
Forgiveness is to ask for forgiveness for previously done sins not future sins, but repentance is related to both regrets
from sins of the past and giving commitment for prohibition of repetition of sins in future.
Asking for forgiveness is a type of prayer and therefore is considered as a recommended act not an obligation.
Repentance is regretting from sins and its antonym is emphasis on sins. On the other hand, forgiveness is to ask for
God’s remittal and its antonym is arrogance in our good deeds or ignoring sins and their consequences or being
arrogant with the world, self or etc.
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