All praise is due to Allah, and may blessings and peace be upon the Messenger of Allah. To proceed:
Allah is Forbearing, and His forbearance is perfect and vast. Among its manifestations is that He grants sinners respite and does not hasten to punish them. However, the fatwa withholds judgment on using the expression “His forbearance encompasses all things,” because forbearance concerns the disobedient and sinful, whereas mercy has a broader scope, and the revealed text explicitly states that it encompasses all things. It is correct to say that Allah is vast in forbearance.
The meaning of Allah’s name “Al-Ḥalīm”
Al-Ḥalīm (“the Forbearing”) is one of Allah’s Most Beautiful Names, and forbearance is one of His attributes. Allah says:
“A kind word and forgiveness are better than charity followed by hurt. Allah is Self-Sufficient, Forbearing.” [Al-Baqarah 2:263]
He also says:
“Indeed, He is ever Forbearing, All-Forgiving.” [Fāṭir 35:41]
One meaning of His forbearance is that He does not hasten to punish His servants for their sins. Rather, He grants them respite so that they may repent and return to Him, while continuing to bestow His blessings upon them.
Al-Saʿdī explains that the Forbearing is the One who continually showers His creation with outward and inward blessings despite their sins and numerous failings, granting them respite so that they may repent and turn back to Him. See Tafsīr al-Saʿdī (p. 948).
Ibn al-Qayyim says in Al-Nūniyyah (2/81):
“He is the Forbearing; He does not hasten
To punish His servant, so that he may repent of disobedience.”
Manifestations of the vastness of Allah’s forbearance
Allah’s forbearance extends to those who commit disbelief, wickedness, and disobedience. He does not immediately punish them when they sin, although He has the power to hold them accountable for it.
Al-Harrās explains in Sharḥ Nūniyyat Ibn al-Qayyim that Allah’s perfect forbearance entails granting them respite so that they may repent. Had He willed, He could have punished them for their sins as soon as they committed them.
Allah says:
“If Allah were to take people to task for what they have earned, He would not leave a single living creature on the earth’s surface. But He grants them respite until an appointed term. When their term comes, Allah is indeed All-Seeing of His servants.” [Fāṭir 35:45]
Granting sinners respite is therefore one of the effects of His forbearance, illustrating the vastness and perfection of this attribute.
The difference between forbearance and mercy
The apparent distinction, as presented in the fatwa, is that forbearance and mercy differ in their scope. Forbearance concerns the disobedient and sinful and the respite granted to them. Mercy, however, encompasses both the obedient and the disobedient, those accountable for religious duties and those who are not, such as children, animals, trees, and plants.
The revealed text explicitly affirms the all-encompassing nature of mercy. Allah says:
“My mercy encompasses all things.” [Al-Aʿrāf 7:156]
Abū Hurayrah, may Allah be pleased with him, reported that the Prophet, blessings and peace be upon him, said:
“Allah has one hundred portions of mercy. He sent down one portion among the jinn, human beings, animals, and creeping creatures. Through it they show affection to one another, through it they show mercy to one another, and through it wild animals show tenderness to their young. Allah has reserved ninety-nine portions of mercy with which He will show mercy to His servants on the Day of Resurrection.”
Narrated by Muslim.
The hadith shows that the effects of mercy extend to creatures that are not described as disobedient or accountable for religious duties. Therefore, the universality of mercy does not necessarily justify applying the same expression to forbearance.
Why does the fatwa withhold judgment on this expression?
The fatwa states that it has not found the expression “Allah’s forbearance encompasses all things” in the writings of scholars. It therefore withholds judgment on using it, while affirming the vastness and perfection of Allah’s forbearance.
The all-encompassing scope of mercy and knowledge is explicitly stated in Allah’s words:
“Our Lord, You encompass all things in mercy and knowledge.” [Ghāfir 40:7]
Forgiveness is also described as vast. Allah says:
“Indeed, your Lord is vast in forgiveness.” [Al-Najm 53:32]
However, forgiveness, like forbearance, concerns sinners who are accountable for religious duties. For this reason, the fatwa also withholds judgment on saying, “His forgiveness encompasses all things.”
One may therefore say, “Allah is vast in forbearance and vast in forgiveness,” without extending the expression to all things by analogy with mercy.
Conclusion
Allah’s forbearance is perfect and vast, and one of its effects is granting the disobedient respite so that they may repent. As for saying, “His forbearance encompasses all things,” the fatwa withholds judgment on its use and does not categorically declare it forbidden. This is because the scope of forbearance differs from that of mercy, which the revealed text establishes as encompassing all things.
And Allah knows best.