Shafaqna English- The Abrahamic religions all share a belief in one God, and this faith in the one true God constitutes the very foundation of the divine religions. Across these traditions, abstaining from sin and seeking repentance are regarded as essential pillars of faith and the path to salvation.
According to Shafaqna, the sacred scriptures of Islam, Christianity, and Judaism place great emphasis on repentance as a sincere turning away from sin and a return to God.
For instance, the Bible records that the very first words of Jesus’ public preaching were a call to repentance: to turn away from sin and return to God. Likewise, the Quran speaks of the spiritual dimension inherent in human nature, originating from God’s declaration:
“I breathed into him of My Spirit” (نَفَخْتُ فِيهِ مِنْ رُوحِي).
It further recounts the story of Adam:
“And Adam disobeyed his Lord and so went astray.”
Yet after his transgression, Adam sought God’s forgiveness, and God graciously accepted his repentance.
Although repentance in the Abrahamic religions universally signifies turning away from sin and returning to God, ultimately leading to the same spiritual end, the rites of repentance differ among these faiths.
Repentance in Islam
Repentance (tawbah) is one of the most frequently recurring concepts in the Quran and the traditions of the Prophet (PBUH) and the Imams (AS). Indeed, one of the chapters of the Quran is entitled Sūrat al-Tawbah (“The Chapter of Repentance”). Muslims regard repentance as one of the greatest manifestations of God’s infinite mercy and compassion, through which human beings are granted the opportunity to purify themselves, regain spiritual integrity, and draw nearer to their Creator.
In Islam, sincere repentance is founded upon four essential conditions: abandoning the sin, feeling genuine remorse for having committed it, resolving never to return to it, and finally, making amends by compensating for or rectifying the wrong whenever possible.
Referring to these principles, the Quran declares at the beginning of Surat Hud:
“Seek forgiveness from your Lord, then turn to Him in repentance.”
The juxtaposition of seeking forgiveness (istighfār) and repentance (tawbah) within the same verse suggests that the two concepts are distinct yet complementary. Istighfār signifies purification from the stain of sin, whereas tawbah denotes the spiritual return to God and the pursuit of moral and spiritual perfection.
One must first cleanse the soul of its transgressions before adorning it with divine virtues; first remove every false object of devotion from the heart, and then allow the worship of the One True God to dwell within it.
This spiritual progression is beautifully expressed by the Persian poet Ḥāfiẓ:
Until the soul is freed from all that God forbids,
The heart can never become a mirror reflecting the Divine Light.
In addition to these essential conditions, the Imams of the Ahl al-Bayt (AS) recommended a number of devotional practices that, while not obligatory, are considered highly meritorious in perfecting one’s repentance.
For example, Imam Ja’far al-Sadiq described tawbah nasuh (“sincere and wholehearted repentance”) and recommended observing a three-day fast—on Wednesday, Thursday, and Friday—as one of its principal devotional practices. He also advised performing two or four units (rakʿahs) of prayer, followed by earnest supplication and seeking God’s forgiveness, as among the most effective means of attaining divine acceptance of repentance.
Likewise, the Prophet Muhammad (PBUH) instructed those who repented of their sins:
“Rise, perform the ritual purification (ghusl), and prostrate yourself before God.”
The recitation of prayers of repentance—particularly those found in Al-Sahifah al-Sajjadiyyah and the Fifteen Whispered Prayers (Al-Munajat al-Khamsa ‘Ashar)—is also highly recommended. The Imams encouraged their followers to recite these supplications as a means of deepening their repentance and drawing closer to God’s mercy and forgiveness.
Repentance in Christian
In Christianity, the rite of repentance refers to the expression of remorse for sins committed after baptism. Unlike baptism itself, repentance is not restricted by time or frequency and may be undertaken whenever necessary. Traditionally, this rite consists of four stages: repentance, confession of sins, divine absolution and satisfaction, and salvation or reconciliation.
Repentance begins with profound sorrow and genuine remorse for one’s sins. This contrition is expressed by the penitent before the priest who administers the sacrament.
Originally, the confession of sins was made publicly before the Christian congregation. However, from the eleventh century onward, confession became a private act, with the penitent confessing only in the presence of a priest. During confession, the individual is expected to acknowledge each sin specifically, indicating its number, nature, and gravity—for example, murder, adultery, and other serious offenses. Although all sins are considered forgivable, Christianity distinguishes between mortal sins and lesser sins. A mortal sin deprives the sinner of God’s grace until it is absolved through the sacrament of forgiveness.
Divine satisfaction and absolution are associated with acts of penance intended to atone for the particular sin committed. These acts commonly include fasting, prayer, or charitable giving to the poor. In this sense, penance serves as a form of temporal discipline imposed by the priest or ecclesiastical authority. The prescribed penance is determined according to the penitent’s age, the seriousness of the offense, and the degree of moral awareness or responsibility. In general, acts of penance fall into three principal categories: prayer, fasting, and almsgiving.
The final stage is salvation or reconciliation, which signifies deliverance from the spiritual consequences of sin and the restoration of one’s relationship with God.
Unlike the sacraments of Baptism and Confirmation, which are received only once, the Sacrament of Penance—also known as the Sacrament of Reconciliation—may be received at any time and as often as the faithful deem necessary within the Roman Catholic Church. This sacrament was instituted to provide forgiveness for sins committed after baptism. During the rite, the priest grants absolution as the representative and successor of Christ’s apostles, who themselves received this authority directly from Jesus Christ (AS): “He breathed on them and said, ‘Receive the Holy Spirit. If you forgive anyone’s sins, they are forgiven; if you retain anyone’s sins, they are retained.’
Repentance in Judaism
The concept and practice of repentance in Judaism bear a remarkable resemblance to those in Islam. This similarity extends beyond general principles to many specific aspects, including the incorporation of repentance into prayers and liturgical worship, prescribed methods of repentance, and the special significance attached to repentance during particular sacred occasions.
Numerous passages in the Hebrew Bible emphasize both sin and divine forgiveness, affirming God’s boundless mercy while upholding His justice. As Scripture declares: “…The Lord is compassionate and gracious, slow to anger, abounding in steadfast love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion, and sin. Yet He does not leave the guilty unpunished…”
In Judaism, repentance (teshuvah) encompasses not only outward sinful acts—such as theft or physical violence—but also wrongful thoughts and inward dispositions, including hatred, envy, and other corrupt intentions.
Confession of sin likewise occupies an important place in Jewish repentance. The Scriptures state:
“When anyone becomes guilty in any of these matters, they shall confess the sin they have committed.”
However, unlike certain Christian traditions, this confession is neither made publicly nor before religious clergy; rather, it is offered directly and privately before God alone.
Jewish sources, particularly the Hebrew Bible, also prescribe acts of atonement associated with repentance. For example, Scripture commands: “For seven days you shall offer a bull each day as a sin offering for atonement. Thus you shall make atonement for the altar and consecrate it by anointing it with oil.”
Historically, these acts of atonement were primarily fulfilled through sacrificial offerings in the Temple of Solomon. Following the destruction of the Temple—of which only a portion, known today as the Western Wall, remains adjacent to the Al-Aqsa Mosque complex—animal sacrifices ceased. In biblical times, different sacrificial offerings were prescribed for various categories of sin, and the Scriptures devote extensive attention to these rites. In contemporary Judaism, however, prayer, confession, and sincere repentance have replaced sacrificial offerings as the principal means of seeking God’s forgiveness.
Source: Isca, Wikifeqh, Al-shia, Ahlolbait, Beytoote