There is no limit to forgiveness in all the heavenly religions. And the source of this thing is that man is committing sins constantly as long as he lives and regrets man for committing sin and repentance for committing it requires forgiveness from the Creator. In the Christian religion, there is a saying of Jesus that reads: "Whoever was without sin, to stone it with stone""من كان منكم بلا خطيئة فليرجمها بحجر". In the Islamic religion, the Koran says, "God forgives all sins." "ان الله يغفر الذنوب جميعا".

Thank you Dr. Ali Hayani

Dear Ali Alhayany

There is no difference in the fact that man is not infallible from error except some who were described by God Almighty for the wrong occurrence, but some biblical condemnations set the limits and conditions and all thought and doctrine of these religions conditions must be observed to receive forgiveness, so forgiveness is not as Dr. went on However, there are restrictions that prevent man from obtaining it.

Dear Afraa Ibrahim

There are biblical transcripts that have been or are interpreted by the Scriptures agreed upon by the scholars of these religions, which are evident in the doctrines of some heavenly religions.

I agree with @Ali Alhayany

Dear D. Mala Babagana Gutti

ان الغفران في التصورين المسيحي واليهودي له دلالة وسطى بين العفو والغفران حيث جعلت اليهودية والمسيحية الفدية ( الكفارة )سبباً من اسباب الحصول على الغفران في حين أن الأسلام ربط الفدية بالعفو والكفارة .

وللمسألة أسباب تاريخية ودينية ، لعل أهمها أن صورة الاله في العهد القديم والعهد الجديد قريبة من صورة الانسان مع اختلاف الأسس والغاياتفي النصين ، ف(الاب والابناء والطوطم والانسان هم جميعاَ من مادة واحدة وهذا مايؤكًده العهد القديم بأنً الرب قد خلق الانسان على شبيهته ، انظر، الكتاب المقدس ، العهد القديم ، سفر التكوين،الاصحاح الاول ، الاية ٢٦ :(( وَقَالَ اللهُ: «نَعْمَلُ الإِنْسَانَ عَلَى صُورَتِنَا كَشَبَهِنَا، فَيَتَسَلَّطُونَ عَلَى سَمَكِ الْبَحْرِ وَعَلَى طَيْرِ السَّمَاءِ وَعَلَى الْبَهَائِمِ، وَعَلَى كُلِّ الأَرْضِ، وَعَلَى جَمِيعِ الدَّبَّابَاتِ الَّتِي تَدِبُّ عَلَى الأَرْضِ» )).

https://www.syriacstudies.com/2016/02/11/الانسان-الذي-خلقه-الله-على-صورته.

لا بل ان المسيحية ذهبت الى اكثر من ذلك ، فالماشيح هو الرب والرب هو الماشيح

في كتاب لاهوت المسيح للبابا شنودة الثالث :"من أهم الآيات الدالة على أن كلمة الرب هي من أسماء الله وحده قول الله في سفر إشعياء "أَنَا الرَّبُّ هذَا اسْمِي، وَمَجْدِي لاَ أُعْطِيهِ لآخَرَ" (اش43: 8).

ولعل منها ذلك السؤال الذي حير الرب الفريسيين، حينما قالوا إن المسيح هو ابن داود. "قَالَ لَهُمْ: «فَكَيْفَ يَدْعُوهُ دَاوُدُ بِالرُّوحِ رَبًّا؟ قَائِلاً: قَالَ الرَّبُّ لِرَبِّي: اجْلِسْ عَنْ يَمِيني حَتَّى أَضَعَ أَعْدَاءَكَ مَوْطِئًا لِقَدَمَيْكَ (مز109: 1) فَلَمْ يَسْتَطِعْ أَحَدٌ أَنْ يُجِيبَهُ بِكَلِمَةٍ" (متى22: 43-46). فداود يدعوه ربه، ويزيد الآية قوة، جلوسه عن يمين الله...

ينظر : الربيعو ( التركي علي ): الاسلام وملحمة الخلق والاسطورة ، المركز الثقافي العربي ،ط١ بيروت ، الدار البيضاء ،١٩٩٢ ،ص ٣٣ .

وهو ما جعل لغات الكتاب المقدس تسوًي بين التكفير والغفران.

ومأتى هذا التطابق ان العهد القديم والعهد الجديد عدًا الكفارة شرطاَ من شروط الغفران ، في حين أن اللغة العربية ميًزت بين التكفير (الكفارة) والغفران.

The forgiveness in the Christian and Jewish perceptions has a central significance between forgiveness and forgiveness.

The issue of historical and religious reasons, the most important of which is that the image of God in the Old Testament and the New Testament is close to the image of man with different foundations and ends in the two texts, P the Bible, the old Testament, the book of Genesis, the first chapter, verse 26: ((and God said: «Let us make man in our image and likeness, Vitzlton on the fish of the sea and the birds of the sky and the beasts, and over all the earth, and all father The gates that run on the earth »)).

https://www.syriacstudies.com/2016/02/11/ Man-created by God on his image.

Christianity has gone even further. The Almighty is the Lord and the Lord is the Almighty

In the Book of Christ's Theology of Pope Shenouda III: "One of the most important verses that the word of the Lord is one of the names of God alone is the saying of God in the book of Isaiah."

Perhaps that is the question that puzzled the Lord Pharisees, when they said that Christ was the Son of David. "He said to them:« How he calls the spirit of David Lord? Saying: The Lord said to my Lord: Sit at my right hand until I make thine enemies thy footstool (Psalm 109: 1) no one could answer him a word "(Matthew 22: 43-46). David calls him his Lord, and the verse strengthens, sitting at the right hand of God ...

See: Rabio (Turkish Ali): Islam and the epic of creation and legend, the Arab Cultural Center, I 1 Beirut, Casablanca, 1992, p. 33.

This made the languages ​​of the Bible reconcile atonement and forgiveness.

This coincided with the fact that the Old Testament and the New Testament counted expiation as a condition of forgiveness, whereas the Arabic language distinguished between atonement and forgiveness.

Thank you to all distinguished professors. I wish success in your scientific field

شكرا لكل الباحثين من الاساتذة الموقرين اتمنى الموفقية في مجالكم العلمي

I would have liked to appoint me the distinguished researchers in the sources of this subject

According to Monsignor Liddy: “Forgiveness is a decision to let go of the desire for revenge and ill-will toward the person who wronged you; it is the act of good will. ... Then the wronged person is religiously bound to forgive. However, even without an apology, forgiveness is considered a pious act..

Thank you Mr. Devi Parameswari.C for this important information

Dear Jasim Hassen

Thank you, Doctor

Yes, as you would have done, but some scholars and thinkers of religions have stipulated conditions that must be met in order to obtain them.

According to Scripture, forgiveness is imperative due to man's sinfullness, derived from the fall (Genesis 3, Romans 7). The extent of that forgiveness is full, through the sacrificial offering of Jesus Christ (Colossians 1). Forgiveness is not merely meant to be received, but also to be offered (Mark 11).

Dear Adam Buckler

Thank you, Dr. Janab, for this valuable information

In Christian theology, forgiveness involves primarily a relational and a legal aspect. Relationally, the sinner’s broken relationship with God is restored to a healthy relationship wherein he walks in fellowship with the Creator. Legally, he receives a “not guilty” verdict in the court of God’s justice, even though – in fact – he is guilty (the Bible calls this “justification”). God extends this forgiveness to the sinner as an expression of His perfect grace. This forgiveness, however, does not come at the cost of God’s perfect justice and holiness. Rather, it comes precisely because the demands of justice were satisfied when Jesus Christ – as a substitute in our place – took our “guilty plea” and the penalty of death upon himself at the cross. In summary, Christian theology sees God as perfect in all His attributes – including both His grace and His justice – and neither of these attributes is compromised in the process of extending forgiveness to the sinner (Romans 3:21-28).

The conditions for receiving this forgiveness are simple contrition & repentance over the sin that has broken our relationship with God and also a willingness to take God at His Word when He says that the demands of His perfect justice were fully satisfied by the substitutionary atonement of Jesus. We do not earn or merit this forgiveness any more than a truly guilty person deserves a “not guilty” plea in any court of law.

The bases of this belief are four-fold. 1. Primarily it is rooted in the teaching of the Bible, which is believed to be God’s revelation to man. Both the Jewish Hebrew Scriptures and the Greek New Testament proclaim this same approach toward forgiveness. 2. Subjectively, it is rooted in the quiet “voice” of God’s Holy Spirit testifying to our hearts and conscience and convincing us of our own sin and the truth of Jesus’ substitutionary atonement. 3. It is rooted in the testimony of history. For example, the story of Abraham’s near sacrifice of his son is an event recognized by Jews, Christians, and Muslims alike. With such broad belief transcending any one religion, we can take this as a true event in history. God steps in at the last minute and spares the son by offering a substitute animal to die in his place. The whole point of the story is to show the necessity of substitutionary death, and of course, it is no coincidence that this event occurred at Mount Moriah – the very location of Jesus’ crucifixion. The Bible records that Abraham told his son “God Himself will provide the lamb,” and the NT introduces Jesus as “the Lamb of God.” 4. Our personal experience in our relationships with others confirms how forgiveness works in our relationship with God. The whole point of our extending forgiveness to others is so that a broken relationship can be restored. Thus, we can love anybody, but we can only truly forgive those who wish to enjoy a restored relationship with us. For example, if a formerly good friend has ruined our relationship by repeatedly sinning against me, for the sake of reconciliation I will graciously extend forgiveness – but I can do so only if he owns up to the wrong he has done and repents of it; for if he persists in embracing his wrong-doing, the relationship will remain damaged and he thereby shows that he is not really interested in having a healthy relationship with me. Of course, because the relationship with other people is the most important thing (people matter most), I will willingly let the past wrongs go if he is contrite: I will not demand that he make restitution. Instead, I willingly take the loss for the sake of the greater good: a healthy relationship. So it is with God’s forgiveness to us. For the sake of enjoying a healthy relationship with us, if we are contrite and desire a healthy relationship with God, then He forgives our wrongs; and – rather than demanding that we ourselves make restitution for those wrongs – He Himself takes the loss, insofar that it is His own Son (Jesus) who pays the price for our wrong-doing. It is a price that God gladly pays so that we might enjoy a personal relationship with Him, precisely because people and relationships matter most.

One final observation: God demands that we seek healthy relationships with others through the vehicle of forgiveness because extending forgiveness is the right thing to do. And if it is right, then God Himself must do so, since God will always do what is right. Thus, God seeks to enjoy personal relationships with us through forgiveness and reconciliation. Hence, though He is Lord, Jesus calls his disciples – not merely “servants” - but “friends.” Likewise, Abraham is called in Scripture “the friend of God.” So, too, God desires to be your friend.

Thank you, gentlemen

Ok I think it is dowen my right

Dear Suhad Mohammed

Thank you, Madam

Can you explain more?

This question about forgiveness in heavenly religions is most important and it is interesting to see the answers before this one. I most strongly agree with the answers which emphasize the true essence of genuine forgiveness, which is, I believe, a much overlooked act in the history of human civilization and culture. At this point in this Research Gate discussion, I wish to point to the significance or the implications of "forgiveness": exactly what does it mean? There is no simple answer because the idea of "forgiveness" even when limited to "heavenly religions," calls for a multilateral and multidimensional perspective.

Currently, I am observing an alarming national trend in my homeland of America which involves how people are losing their perspective on history. My apologies if this reply to the RG question is tangential. But given the fact that the United States is founded on a system of government where the founding fathers were dedicated to the values instilled in them by their affiliations with heavenly religions, my reply seems relevant to this RG discussion thread question.

To briefly summarize my main point about the crucial importance of the concept of forgiveness, in particular if applied to historical occurrences where mistakes were made by one group against another group of people, reparations ought to be made legally and through the legal justice court system. The problem is that even when laws are updated and socioeconomic conditions are improved, there is this problem that, if one group holds a grudge against another group, and there is no forgiveness, then the descendants of one group continue to be held responsible, that is, blamed, for the wrongs incurred during the past by their forebears.

Heavenly religions are often viewed by scientists as being based on emotions rather than on reason and concrete intellectual foundations unrelated to rigorous scientific thinking and action. Quite to the contrary, when the concept of forgiveness is applied to factually verifiable events that took place in the historical past and to behaviors which are readily observable in contemporary human society, then "forgiveness" takes on the attributes of a suitable subject for scientific research which is of an order of magnitude that may challenge, if not surpass, the contributions to the advancement of scientific knowledge and of humanity currently being made in the traditional scientific fields of biology, chemistry, physics, computer science, and meteorology. To my way of thinking, "forgiveness scientific research" is at least as important as military science.

Dear Nancy Ann Watanabe

I share your opinion and totally agree with you that some have misunderstood this concept

From there, I think we have to distinguish between what is religion and what is religious (human religiosity).

Dear Remi Chukwudi Okeke

I agree with you, sir, that Christian religious thought is one of its most important beliefs, which is the doctrine of forgiveness.

But I need what this forgiveness is in the Christian religion and what are its most important applications

Hi Dr فاضل عاشور عبد الكريم . Some examples of forgiveness understood by different religions. According to Judaism if a person caused harm, he/she needs to sincerely apologize. Then the wronged person is religiously bound to forgive. However, even without an apology, forgiveness is considered a pious act (Deot 6:9). See the following link: https://blogs.shu.edu/diplomacyresearch/2014/05/06/forgiveness-in-different-religious-traditions/

See the following link: https://blogs.shu.edu/diplomacyresearch/2014/05/06/forgiveness-in-different-religious-traditions/

Also see the following link: https://www.bbc.co.uk/bitesize/guides/z2b36yc/revision/1

Kindly see also the following link: https://www.jstor.org/stable/3512569

Scientists have recently explained that the massive melting of the ice in the Arctic region is causing not only carbon dioxide to be released in unprecedent amounts but also a much more lethal gas, that is, methane gases. As you may know, the poisonous methane gas makes up the planetary bodies, hovering like ghosts, in the outer reaches of the solar system.

(الغفران)، وهو اليوم الذي نزل فيه النبي موسى من سيناء للمرة الثانية، ومعه ألواح الشريعة. ويستمر يوم الغفران مدة 26 ساعة وهو "أقدس أيام الأعياد والشعائر الدينية اليهودية"

Forgiveness is a general term for pardoning others.

In Christian theology, forgiveness involves primarily a relational and a legal aspect. Relationally, the sinner’s broken relationship with God is restored to a healthy relationship wherein he walks in fellowship with the Creator. Legally, he receives a “not guilty” verdict in the court of God’s justice, even though – in fact – he is guilty (the Bible calls this “justification”). God extends this forgiveness to the sinner as an expression of His perfect grace. This forgiveness, however, does not come at the cost of God’s perfect justice and holiness. Rather, it comes precisely because the demands of justice were satisfied when Jesus Christ – as a substitute in our place – took our “guilty plea” and the penalty of death upon himself at the cross. In summary, Christian theology sees God as perfect in all His attributes – including both His grace and His justice – and neither of these attributes is compromised in the process of extending forgiveness to the sinner (Romans 3:21-28).

The conditions for receiving this forgiveness are simple contrition & repentance over the sin that has broken our relationship with God and also a willingness to take God at His Word when He says that the demands of His perfect justice were fully satisfied by the substitutionary atonement of Jesus. We do not earn or merit this forgiveness any more than a truly guilty person deserves a “not guilty” plea in any court of law.

The bases of this belief are four-fold. 1. Primarily it is rooted in the teaching of the Bible, which is believed to be God’s revelation to man. Both the Jewish Hebrew Scriptures and the Greek New Testament proclaim this same approach toward forgiveness. 2. Subjectively, it is rooted in the quiet “voice” of God’s Holy Spirit testifying to our hearts and conscience and convincing us of our own sin and the truth of Jesus’ substitutionary atonement. 3. It is rooted in the testimony of history. For example, the story of Abraham’s near sacrifice of his son is an event recognized by Jews, Christians, and Muslims alike. With such broad belief transcending any one religion, we can take this as a true event in history. God steps in at the last minute and spares the son by offering a substitute animal to die in his place. The whole point of the story is to show the necessity of substitutionary death, and of course, it is no coincidence that this event occurred at Mount Moriah – the very location of Jesus’ crucifixion. The Bible records that Abraham told his son “God Himself will provide the lamb,” and the NT introduces Jesus as “the Lamb of God.” 4. Our personal experience in our relationships with others confirms how forgiveness works in our relationship with God. The whole point of our extending forgiveness to others is so that a broken relationship can be restored. Thus, we can love anybody, but we can only truly forgive those who wish to enjoy a restored relationship with us. For example, if a formerly good friend has ruined our relationship by repeatedly sinning against me, for the sake of reconciliation I will graciously extend forgiveness – but I can do so only if he owns up to the wrong he has done and repents of it; for if he persists in embracing his wrong-doing, the relationship will remain damaged and he thereby shows that he is not really interested in having a healthy relationship with me. Of course, because the relationship with other people is the most important thing (people matter most), I will willingly let the past wrongs go if he is contrite: I will not demand that he make restitution. Instead, I willingly take the loss for the sake of the greater good: a healthy relationship. So it is with God’s forgiveness to us. For the sake of enjoying a healthy relationship with us, if we are contrite and desire a healthy relationship with God, then He forgives our wrongs; and – rather than demanding that we ourselves make restitution for those wrongs – He Himself takes the loss, insofar that it is His own Son (Jesus) who pays the price for our wrong-doing. It is a price that God gladly pays so that we might enjoy a personal relationship with Him, precisely because people and relationships matter most.

One final observation: God demands that we seek healthy relationships with others through the vehicle of forgiveness because extending forgiveness is the right thing to do. And if it is right, then God Himself must do so, since God will always do what is right. Thus, God seeks to enjoy personal relationships with us through forgiveness and reconciliation. Hence, though He is Lord, Jesus calls his disciples – not merely “servants” - but “friends.” Likewise, Abraham is called in Scripture “the friend of God.” So, too, God desires to be your friend.