Why does God forgive some sins quickly and others not?

Understanding divine wisdom regarding the forgiveness of sins is one of the most profound and, at the same time, comforting aspects of faith. The Almighty God, in the Holy Quran, introduces Himself with names and attributes such as "Al-Ghafur" (The Oft-Forgiving), "Al-Rahim" (The Most Merciful), "At-Tawwab" (The Acceptor of Repentance), and "Dhu al-Rahmah" (Possessor of Mercy). These attributes indicate that the foundation of God's relationship with His servants is based on mercy and forgiveness, not on severity or vengeance. However, the apparent difference in the speed or conditions of forgiveness for certain sins stems from several key factors in Quranic and Islamic teachings, rooted in divine absolute justice and infinite wisdom. The first and most crucial factor in the forgiveness of sins is "Tawbah" (repentance). Tawbah is the sincere and pure return of a servant to their Lord. The Holy Quran repeatedly emphasizes the importance of repentance and the openness of divine mercy for those who repent. In Surah Az-Zumar, verse 53, Allah says: "Say, 'O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.'" This verse demonstrates that the vastness of divine forgiveness is boundless, but sincere repentance is its primary condition. Repentance must arise from the depths of the heart, encompassing regret for the sin, immediate cessation of the act, and a firm resolve not to return to it. The difference in the forgiveness of sins often relates to the nature of the sin itself. Sins in Islam are primarily divided into two categories: "Huquq Allah" (Rights of God) and "Huquq an-Nas" (Rights of People). Huquq Allah (Rights of God): These are sins that pertain solely to the relationship between the servant and God, such as neglecting prayers, not fasting (without a valid excuse), consuming intoxicants, and other transgressions that do not directly involve the rights of other human beings. Forgiveness for these sins, through sincere repentance to Allah, often occurs more quickly. Allah is Generous and feels shy to reject the repentance of His servant, provided that the repentance is truthful and genuinely remorseful. The expansive divine mercy dictates that with the servant's regret and remorse, sins related to Huquq Allah are forgiven, and a new chapter in their life is opened. These types of sins, even if they are major, do not infringe upon the rights of others, so returning to God and seeking His forgiveness is sufficient to expiate them. Huquq an-Nas (Rights of People): These are sins that, in addition to violating God's command, also infringe upon the rights of other human beings. Examples include theft, backbiting, slander, oppression, harming others, fraud, and breach of financial or non-financial trusts. Regarding Huquq an-Nas, divine forgiveness, in addition to repentance to God, is conditional upon "restoring the right" or "obtaining satisfaction" from the aggrieved person. Until the rights of people are restored or their consent is obtained, repentance alone is not sufficient for the complete effacement of these sins. This demonstrates the absolute justice of Allah, who does not allow anyone's rights to be trampled upon, even if the sinful servant repents to Him. This explains why the forgiveness of this category of sins does not happen "quickly"; Allah awaits the servant to first fulfill the rights of people or seek their forgiveness. The third factor is "Shirk" (associating partners with God). Shirk is the gravest sin in Islam and the only sin that Allah has explicitly stated will not be forgiven if one dies without repenting from it. In Surah An-Nisa, verse 48, Allah states: "Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills." And in verse 116 of the same Surah, this truth is reiterated. The reason for this is that Shirk targets the very foundation of Tawhid (monotheism) and the oneness of God, which is the essence of religion and the purpose of creation. Although even for a polytheist, if they sincerely repent before death and return to monotheism, the door of divine mercy is open, dying upon this sin closes the path to forgiveness. Finally, divine wisdom and will also play a significant role. Sometimes Allah delays or deals with a sin in a specific manner, not due to a lack of intention to forgive, but for the purpose of disciplining the servant, testing them, or due to a greater wisdom or expediency known only to Him. Sometimes the effects of sin appear immediately or with a delay in a person's life to awaken them and guide them towards rectification and repentance. These consequences are themselves a form of purification and refinement and are part of divine mercy and guidance. Furthermore, the degree of remorse, sincerity in repentance, and efforts to rectify wrongs also influence the speed and quality of forgiveness. A person who immediately regrets a sin and turns to God is not the same as someone who trivializes sin and delays their repentance. Therefore, Allah deals with sins based on His absolute justice and wisdom. Quicker forgiveness for sins related to Huquq Allah with sincere repentance, conditional forgiveness for Huquq an-Nas sins requiring rectification or seeking forgiveness, and non-forgiveness for Shirk without repentance, are all signs of the precise and just divine system. This system is both an encouragement for repentance and return, a warning to respect the rights of others, and a beacon of hope for those who sincerely turn back to Him. The door of Allah's mercy and forgiveness is always open, provided that servants approach Him with a remorseful heart and corrective actions.