I am a young man who is an evildoer (faasiq) and a kaafir. I want to repent to Allaah. I used to do all kinds of haraam actions, and I do not pray. But now I want to repent. I hope the Shaykh can tell me how to repent.
Praise be to Allaah.
“Say: “O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.
And turn in repentance and in obedience with true Faith (Islamic Monotheism) to your Lord and submit to Him (in Islam) before the torment comes upon you, (and) then you will not be helped.
And follow the best of that which is sent down to you from your Lord (i.e. this Qur’aan, do what it orders you to do and keep away from what it forbids), before the torment comes on you suddenly while you perceive not!’”
[al-Zumar 39:53-54 – interpretation of the meaning]
I have received your letter and I was impressed with your eagerness to repent and come back to Allaah, despite the fact that you have committed all kinds of haraam actions, as you say, above all neglecting prayer. It is very important that you should know that the gate of repentance is open to you. You should think deeply about what is mentioned in the aayahs quoted above. I will also tell you some practical steps which will show you clearly how to repent, in sha Allah.
The word tawbah (repentance) is a great word with deep meaning. It is not, as many people think, merely words to be uttered whilst persisting in sin. Think about what Allaah says:
“Seek the forgiveness of your Lord, and turn to Him in repentance”
[Hood 11:3 – interpretation of the meaning]
You will see that repentance is something more than seeking forgiveness.
Because this is a serious matter, there have to be conditions attached. The scholars mentioned the conditions of repentance, based on aayahs from the Qur’aan and ahaadeeth. There follows a list of some of them:
1 – Giving up the sin immediately.
2 – Regretting what has happened in the past.
3 – Resolving not to go back to it.
4 – Making amends to those whom you have wronged, or asking for their forgiveness.
You should not forget other important matters connected to sincere repentance, such as:
1 – You should give up the sin for the sake of Allaah and not for any other reason such as not being able to do it or repeat it, or being afraid of what people will say, for example.
The person who gives up a sin because it may affect his standing or reputation among people, or because it may cost him his job, cannot be described as having repented.
The person who gives up sins for the sake of his health and strength cannot be described as having repented, such as a person who gives up zinaa (adultery) and immoral actions for fear of contagious deadly diseases, or for fear that they may weaken his body and his memory.
The person who refrains from taking a bribe for fear that it may be being offered by undercover officers cannot be described as having repented.
The person who gives up drinking alcohol and taking drugs because he has become bankrupt cannot be described as having repented.
Similarly, the person who is unable to commit sin because of something that lies beyond his control cannot be described as having repented, such as a liar who becomes paralyzed and loses the power of speech, or an adulterer who loses the ability to engage in intercourse, or a thief who has an accident and loses his limbs. In such cases, a person has to feel regret and stop wishing to commit sin, or he has to feel sorry for what has happened in the past. To someone like this the Messenger (peace and blessings of Allaah be upon him) said: “Regret is repentance.” (narrated by Ahmad and Ibn Maajah; Saheeh al-Jaami’, 6802)
2 – He should feel repelled by the sin and the harm it causes.
This means that sincere repentance cannot be accompanied by feelings of enjoyment and pleasure when remembering past sins, or wishing to go back to it in the future.
In his book al-Daa’ wa’l-Dawaa’ wa’l-Fawaa’id, Ibn al-Qayyim (may Allaah have mercy on him) mentioned many of the harmful effects of sin, including the following:
Being deprived of (Islamic) knowledge – feelings of alienation in the heart – difficulties – physical weakness – being unable to do acts of worship – being deprived of blessings – less help from Allaah – anxiety – more bad deeds – getting used to sin – the sinner becomes insignificant in the sight of Allaah – he becomes insignificant in the sight of people – the curse of the animals will be upon him – he will bear marks of humiliation – his heart will be sealed and he will come under the curse (of Allaah) – his du’aa’ will not be answered – cause of mischief on land and sea – loss of gheerah (protective jealousy) – loss of modesty – the blessings of Allaah will disappear – punishment will befall him – terror in the heart of the sinner – falling into the clutches of the Shaytaan – a bad end – punishment in the Hereafter.
Knowing these harmful effects of sin will make you want to keep away from sin altogether, but some people may move from one sin to another for a number of reasons, including the following:
- They think that it is less serious
- The self is more inclined towards it and the desire for it is stronger
- It is easier to commit this sin than others, unlike sins which require some preparation; the means of doing it are readily available and widespread
- His friends and companions are committing this sin and it is difficult for him to differ from them
- A particular sin may give a person some status among his companions, and it is too difficult for him to lose this position, so he continues to commit that sin.
3 – He should hasten to repent. Hence delaying repentance is in and of itself a sin for which repentance is required.
4 – You should make up the duties towards Allaah that you have missed, if that is possible, such as paying the zakaah which you withheld in the past; and because this is something which is the right of the poor.
5 – You should keep away from places of sin if your being there may make you fall into sin again.
6 – You should keep away from those who helped you to commit sin.
Allaah says (interpretation of the meaning):
“Friends on that Day will be foes one to another except Al-Muttaqoon (the pious)”
[al-Zukhruf 43:67]
Bad friends will curse one another on the Day of Resurrection, so you should keep away from them and break off your friendship with them, and warn others against them if you are not able to call them (to Allaah). Do nt let the Shaytaan deceive you or make the idea of going back to them in order to call them to Allaah look attractive to you, for you know that you are weak and will not be able to resist.
There are many cases in which people have gone back to sin because they resumed relationships with their former companions.
7 – Destroy haraam things that you may have in your possession, such as intoxicants, musical instruments, haraam pictures and movies, permissive stories, statues and so on. They should be broken, destroyed or burnt.
It is very essential that the one who wants to repent should rid himself of all items of jaahiliyyah. How often has it happened that keeping these haraam things caused people who had repented to go back on their repentance and be led astray after having been guided. We ask Allaah to make us steadfast.
8 – Choose righteous friends who will help you against your nafs (self) and who will be an alternative to bad company. Strive to attend circles of dhikr and gatherings of knowledge. Fill your time with beneficial things so that the Shaytaan will not find any opportunity to remind you of the past.
9 – Focus on your body which has been fed on haraam substances and direct its energies towards obeying Allaah. Seek out halaal substances with which to nourish your body so that your flesh will be renewed with halaal substances.
10 – Do a lot of good deeds, for good deeds cancel out bad deeds.
If you are sincere in your repentance to Allaah, then receive the good news that all your previous evil deeds will be changed into good deeds. Allaah says (interpretation of the meaning):
“And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment.
The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;
Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft-Forgiving, Most Merciful”
[al-Furqaan 25:68]
I ask Allaah to benefit you by these words, and to guide your heart. Now get up and utter the Shahaadatyan, purify yourself (with ghusl) and pray as Allaah has commanded you. Observe the Islamic duties regularly and give up haraam things. I will be happy to help you in any way.
I ask Allaah to give us and you strength to do that which He loves and is pleased with. May He accept the repentance of us all, for He is the One Who accepts repentance, the Most Merciful.
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Wednesday, March 21, 2012
It is not obligatory to offer expiation for watching movies, rather it is obligatory only to repent sincerely
My curiosity leads me to ask about some things so that I do not follow the wrong way which Allaah has forbidden… Previously we heard a fatwa from a shaykh whose name I do not know, that it is obligatory to offer expiation for watching dubbed [i.e. foreign] movies… Allaah knows best whether it was fasting forty days… On what is this expiation based, i.e., for what sin is it to be offered?… How should the Muslim offer expiation for these serials if he watched a number of them?… Does he offer one kafaarah for each episode or for each series, in which case he would have to offer 5 or 10 expiations…?
Praise be to Allaah.
What you have to do is to repent sincerely to Allaah, by regretting this sin, giving it up and resolving not to return to it. You should also pray a lot for forgiveness, and do a lot of righteous deeds, because Allaah says (interpretation of the meaning):
“Verily, the good deeds remove the evil deeds (i.e. small sins)”
[Hood 11:114]
This is what will expiate for your sin of looking at and listening to haraam things. With regard to those who say that you have to offer expiation – such as the example you mentioned – for watching movies, he has to produce evidence for that, because it is not permissible to impose something upon the people without sound evidence. Whoever imposes something on people that was not enjoined by Allaah has ordained something in the religion for which Allaah has not given leave. It is not permissible to invent expiations for sins and to specify their type and number without evidence from sharee’ah.
Fasting in general terms, without specifying a particular number of days, comes under the heading of good deeds which wipe out evil actions. May Allaah help us and you to repent sincerely..
End from online Quran reciter blog.
Reading quran and exploring it is the true duty of a Muslim because it contains Allah’s message to all people and the quran teaching tells the people that how to act correctly. By learning quran you will find that it guides us to a correct way of life in this world. We as a practicing Muslim should teach our kids quran and let the kids learn quran recitation and do quran memorization and we also do quran memorization by heart and there is an other importing thing that learn quran with tajweed because the tajweed rules are very important regarding the pronunciation and way or read the holy quran and further more enhancing the quranic studies by learning quran tafseer and reading quran the translation with it listening to quran online with the quran recitation don by some of the top reciter also. It is the Book of Allah also talks about life after death. It tells us that Allah has prepared Paradise for good people and Hell for bad people. While reading Quran we see that it encourages the worship of only one God Who creates and provides for them. The Book forbids people from evil and condemns those who do wrong. It contains stories of the past Prophets and the examples of bad and good people. Find online quran courses
Praise be to Allaah.
What you have to do is to repent sincerely to Allaah, by regretting this sin, giving it up and resolving not to return to it. You should also pray a lot for forgiveness, and do a lot of righteous deeds, because Allaah says (interpretation of the meaning):
“Verily, the good deeds remove the evil deeds (i.e. small sins)”
[Hood 11:114]
This is what will expiate for your sin of looking at and listening to haraam things. With regard to those who say that you have to offer expiation – such as the example you mentioned – for watching movies, he has to produce evidence for that, because it is not permissible to impose something upon the people without sound evidence. Whoever imposes something on people that was not enjoined by Allaah has ordained something in the religion for which Allaah has not given leave. It is not permissible to invent expiations for sins and to specify their type and number without evidence from sharee’ah.
Fasting in general terms, without specifying a particular number of days, comes under the heading of good deeds which wipe out evil actions. May Allaah help us and you to repent sincerely..
End from online Quran reciter blog.
Reading quran and exploring it is the true duty of a Muslim because it contains Allah’s message to all people and the quran teaching tells the people that how to act correctly. By learning quran you will find that it guides us to a correct way of life in this world. We as a practicing Muslim should teach our kids quran and let the kids learn quran recitation and do quran memorization and we also do quran memorization by heart and there is an other importing thing that learn quran with tajweed because the tajweed rules are very important regarding the pronunciation and way or read the holy quran and further more enhancing the quranic studies by learning quran tafseer and reading quran the translation with it listening to quran online with the quran recitation don by some of the top reciter also. It is the Book of Allah also talks about life after death. It tells us that Allah has prepared Paradise for good people and Hell for bad people. While reading Quran we see that it encourages the worship of only one God Who creates and provides for them. The Book forbids people from evil and condemns those who do wrong. It contains stories of the past Prophets and the examples of bad and good people. Find online quran courses
He promised to marry her, then he became religious and mended his ways, and realised that she is not suitable for him
There is a man who was not committed to religion and he used to look at his female neighbour, out of negligence on his part, thinking that there was nothing wrong with it, due to the state of the society in which he lives. This continued for a while, without him speaking directly to her, but he was attracted to her and she to him. When Allaah guided him, he realised that what he had been doing was sinful and wrong, so he decided to end this relationship. He informed the girl about this without speaking to her directly, and promised to marry her after she finished her studies. With the passage of time, this person became more religious and realised that this girl would not be suitable as a wife for him according to the standards of sharee’ah, because she was brought up by a bad mother, so he decided not to marry her. But now he is confused as to what to do. Does he have the right not to marry her and break his promise to her? Is there any sin on him in that case? Otherwise what is the solution?
Please note that there is a young man who was keen to propose to this girl, but when he found out that the person who is asking this question wanted to marry her, he gave up the idea.
Praise be to Allaah.
This young man should praise Allaah for having helped him and guided him, and diverted him from the ways of haraam and evil. He is not obliged to marry this girl even if he promised her that. It is permissible for a man to cancel a proposal if he finds justification for doing so, such as if he realises that the girl is not suitable for him, so how about if the proposal has not been made? He has to look for a girl who is religiously committed, of good attitude and good upbringing, and he should end his relationship with this girl and any woman who is a stranger or non-mahram to him.
We ask Allaah to guide him and make him steadfast.
And Allaah knows best.
Please note that there is a young man who was keen to propose to this girl, but when he found out that the person who is asking this question wanted to marry her, he gave up the idea.
Praise be to Allaah.
This young man should praise Allaah for having helped him and guided him, and diverted him from the ways of haraam and evil. He is not obliged to marry this girl even if he promised her that. It is permissible for a man to cancel a proposal if he finds justification for doing so, such as if he realises that the girl is not suitable for him, so how about if the proposal has not been made? He has to look for a girl who is religiously committed, of good attitude and good upbringing, and he should end his relationship with this girl and any woman who is a stranger or non-mahram to him.
We ask Allaah to guide him and make him steadfast.
And Allaah knows best.
Mobile phone messages which spread fortune-telling
Its normal nowadays to recieve sms which says, choose amoung the following numbers/sigs/letters and we'll send u back a reply to tell u abt something in future or abt ur personality. Its basically a game that's played, nothing from 'ilm of future telling. Like i may e.g just sit down, write a few symbols and associate one sentence abt future life to each symbol n ask people to choose one of the symbols n then tell them wat it meant. Its all meant for sake of fun. No practicing fortune teller is involved. No logic or reasoning is involved, just the luck of the person which symbol he chooses and wat sort of a reply he gets. Does it come under the category of "going to a fortune teller out of curiosty..." Because people reply to these symbols as they r curious to know wat each symbol means even though its just for fun. I just wana know if these should b avoided, am i sinning by responding to such smses?.
Praise be to Allaah.
Knowledge of the unseen is one of the things that Allaah has kept for Himself and which is only for Him and not for anyone else, whether it be an angel who is close to Him or a Prophet who was sent. He discloses what He will to some of His Messenger of some matters of the unseen, when and as He wills.
There are a number of verses and hadeeths which speak of that.
Allaah says (interpretation of the meaning):
“And to Allaah belongs the Ghaib (Unseen) of the heavens and the earth, and to Him return all affairs (for decision)”
[Hood 11:123]
“Say: The Unseen belongs to Allaah Alone, so wait you, verily, I am with you among those who wait (for Allaah’s Judgement)”
[Yoonus 10:20]
“Say: Allaah knows best how long they stayed. With Him is (the knowledge of) the Unseen of the heavens and the earth”
[al-Kahf 18:26]
“Nor will Allaah disclose to you the secrets of the Ghayb (Unseen)”
[Aal ‘Imraan 3:179]
And Allaah said to His Prophet Muhammad (blessings and peace of Allaah be upon him) (interpretation of the meaning):
“Say (O Muhammad صلى الله عليه وسلم): ‘I don’t tell you that with me are the treasures of Allaah, nor (that) I know the Unseen’”
[al-An’aam 6:50]
al-Tabari said: (it means) it means: tell these people who deny your Prophethood: I am not telling you that I am the Lord to whom belong the stores of Heaven and earth and thus know unseen and hidden things, which no one knows except the Lord to Whom nothing is hidden, so you can disbelieve me; because no one can be a Lord except the One Who has sovereignty over all things and in Whose hand are all things, and from Whom no secret thing is hidden. That is Allaah, beside Whom there is no other god.
Tafseer al-Tabari (11/371).
And Allaah says (interpretation of the meaning),
“Say: ‘None in the heavens and the earth knows the Ghaib (Unseen) except Allaah’”
[al-Naml 27:65]
al-Qurtubi (may Allaah have mercy on him) said:
There is befitting for Allaah to state that an attribute is not for people and is for Him and then share this attribute with a partner. ... Have you not seen the words of Allaah: “Say: ‘None in the heavens and the earth knows the Ghaib (Unseen) except Allaah’”[al-Naml 27:65]and “None can reveal its time but Him” [al-A’raaf 7:187]? All of these are things the knowledge of which Allaah has kept to Himself and no one has any share of that with Him. End quote.
Tafseer al-Qurtubi (4/17)
What you are asking about comes under the heading of fortune-telling and speculation about what might happen and falsehood. It is a major sin and an action that leads to doom.
Shaykh Ibn ‘Uthaymeen said:
Those who go to fortunetellers fall into three categories:
1 – The one who goes to a fortuneteller and asks him things without believing in what he says. This is haraam, and the punishment of the one who does that is that his prayers are not accepted for forty days, as it is narrated in Saheeh Muslim (2230), that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortuneteller and asks him about something, his prayer will not be accepted for forty days.”
2 – When a person goes to a fortuneteller and asks him about something and believes what he says. This is disbelief in Allaah (kufr), because he is believing the fortuneteller’s claim to have knowledge of the unseen, and believing a human’s being claim to have knowledge of the unseen constitutes disbelief in the verse in which Allaah says (interpretation of the meaning):
“Say: None in the heavens and the earth knows the Ghayb (Unseen) except Allaah”
[al-Naml 27:65].
Hence it says in the saheeh hadeeth: “Whoever goes to a fortuneteller and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allaah be upon him).”
3 – When he goes to a fortuneteller and asks him questions so that he can explain to the people what he is really doing, which is deceiving people and leading them astray. There is nothing wrong with this. The evidence for that is the fact that the Prophet (peace and blessings of Allaah be upon him) went to Ibn Sayyaad. The Prophet (peace and blessings of Allaah be upon him) though of something to himself. The Prophet (peace and blessings of Allaah be upon him) asked him what he was thinking of and he said, “Al-dukh” meaning al-dukhaan (smoke). End quote.
Majmoo’ Fataawa wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen, 2/184
What is mentioned in the question about these messages being a kind of game is not correct; rather it is blatant fortune-telling, lying and charlatanry. Moreover, even if we assume that this is correct, this is not the matter of games and entertainment; rather it is a matter of religion, and it is the issue of faith and disbelief. How can we accept for the foolish to play with people's religions and beliefs, like the one who is mentioned in the question??!
Allaah says (interpretation of the meaning):
“If you ask them (about this), they declare: ‘We were only talking idly and joking.’ Say: ‘Was it at Allaah ( عز و جل ), and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger (صلى الله عليه وسلم) that you were mocking?’”
66. Make no excuse; you disbelieved after you had believed”
[al-Tawbah 9:65-66]
Moreover, those who are sending these messages are not intending these efforts as merely a game; rather they are aiming to consume people wealth unlawfully, to spread misguidance and to propagate lying and fortune-telling. These things have nothing to do with playing for entertainment at all, except in the mind of one who intends thereby to make a mockery of the signs of Allaah.
You have to keep away from these evil people and their misguidance. Beware of corresponding with them or cooperating with them, or agreeing with them or mixing with them under any circumstances, because Allaah says in His Book (interpretation of the meaning):
“And it has already been revealed to you in the Book (this Qur’aan) that when you hear the Verses of Allaah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them. Surely, Allaah will collect the hypocrites and disbelievers all together in Hell”
[al-Nisa’ 4:140].
We advise you to hasten to repent to Allaah if you thought well of these charlatans at any time or if you joined them in their falsehood, even if that was on the basis that it was a game. Part of making your repentance complete is that you should advise those of your brothers who you know are engaging in this matter of the Islamic ruling on it and the danger it poses to their religious commitment and faith.
We ask Allaah to make us and you steadfast in faith and to protect us from the evil of fitnah, both apparent and hidden.
Please see also question number 32863.
Praise be to Allaah.
Knowledge of the unseen is one of the things that Allaah has kept for Himself and which is only for Him and not for anyone else, whether it be an angel who is close to Him or a Prophet who was sent. He discloses what He will to some of His Messenger of some matters of the unseen, when and as He wills.
There are a number of verses and hadeeths which speak of that.
Allaah says (interpretation of the meaning):
“And to Allaah belongs the Ghaib (Unseen) of the heavens and the earth, and to Him return all affairs (for decision)”
[Hood 11:123]
“Say: The Unseen belongs to Allaah Alone, so wait you, verily, I am with you among those who wait (for Allaah’s Judgement)”
[Yoonus 10:20]
“Say: Allaah knows best how long they stayed. With Him is (the knowledge of) the Unseen of the heavens and the earth”
[al-Kahf 18:26]
“Nor will Allaah disclose to you the secrets of the Ghayb (Unseen)”
[Aal ‘Imraan 3:179]
And Allaah said to His Prophet Muhammad (blessings and peace of Allaah be upon him) (interpretation of the meaning):
“Say (O Muhammad صلى الله عليه وسلم): ‘I don’t tell you that with me are the treasures of Allaah, nor (that) I know the Unseen’”
[al-An’aam 6:50]
al-Tabari said: (it means) it means: tell these people who deny your Prophethood: I am not telling you that I am the Lord to whom belong the stores of Heaven and earth and thus know unseen and hidden things, which no one knows except the Lord to Whom nothing is hidden, so you can disbelieve me; because no one can be a Lord except the One Who has sovereignty over all things and in Whose hand are all things, and from Whom no secret thing is hidden. That is Allaah, beside Whom there is no other god.
Tafseer al-Tabari (11/371).
And Allaah says (interpretation of the meaning),
“Say: ‘None in the heavens and the earth knows the Ghaib (Unseen) except Allaah’”
[al-Naml 27:65]
al-Qurtubi (may Allaah have mercy on him) said:
There is befitting for Allaah to state that an attribute is not for people and is for Him and then share this attribute with a partner. ... Have you not seen the words of Allaah: “Say: ‘None in the heavens and the earth knows the Ghaib (Unseen) except Allaah’”[al-Naml 27:65]and “None can reveal its time but Him” [al-A’raaf 7:187]? All of these are things the knowledge of which Allaah has kept to Himself and no one has any share of that with Him. End quote.
Tafseer al-Qurtubi (4/17)
What you are asking about comes under the heading of fortune-telling and speculation about what might happen and falsehood. It is a major sin and an action that leads to doom.
Shaykh Ibn ‘Uthaymeen said:
Those who go to fortunetellers fall into three categories:
1 – The one who goes to a fortuneteller and asks him things without believing in what he says. This is haraam, and the punishment of the one who does that is that his prayers are not accepted for forty days, as it is narrated in Saheeh Muslim (2230), that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortuneteller and asks him about something, his prayer will not be accepted for forty days.”
2 – When a person goes to a fortuneteller and asks him about something and believes what he says. This is disbelief in Allaah (kufr), because he is believing the fortuneteller’s claim to have knowledge of the unseen, and believing a human’s being claim to have knowledge of the unseen constitutes disbelief in the verse in which Allaah says (interpretation of the meaning):
“Say: None in the heavens and the earth knows the Ghayb (Unseen) except Allaah”
[al-Naml 27:65].
Hence it says in the saheeh hadeeth: “Whoever goes to a fortuneteller and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allaah be upon him).”
3 – When he goes to a fortuneteller and asks him questions so that he can explain to the people what he is really doing, which is deceiving people and leading them astray. There is nothing wrong with this. The evidence for that is the fact that the Prophet (peace and blessings of Allaah be upon him) went to Ibn Sayyaad. The Prophet (peace and blessings of Allaah be upon him) though of something to himself. The Prophet (peace and blessings of Allaah be upon him) asked him what he was thinking of and he said, “Al-dukh” meaning al-dukhaan (smoke). End quote.
Majmoo’ Fataawa wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen, 2/184
What is mentioned in the question about these messages being a kind of game is not correct; rather it is blatant fortune-telling, lying and charlatanry. Moreover, even if we assume that this is correct, this is not the matter of games and entertainment; rather it is a matter of religion, and it is the issue of faith and disbelief. How can we accept for the foolish to play with people's religions and beliefs, like the one who is mentioned in the question??!
Allaah says (interpretation of the meaning):
“If you ask them (about this), they declare: ‘We were only talking idly and joking.’ Say: ‘Was it at Allaah ( عز و جل ), and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger (صلى الله عليه وسلم) that you were mocking?’”
66. Make no excuse; you disbelieved after you had believed”
[al-Tawbah 9:65-66]
Moreover, those who are sending these messages are not intending these efforts as merely a game; rather they are aiming to consume people wealth unlawfully, to spread misguidance and to propagate lying and fortune-telling. These things have nothing to do with playing for entertainment at all, except in the mind of one who intends thereby to make a mockery of the signs of Allaah.
You have to keep away from these evil people and their misguidance. Beware of corresponding with them or cooperating with them, or agreeing with them or mixing with them under any circumstances, because Allaah says in His Book (interpretation of the meaning):
“And it has already been revealed to you in the Book (this Qur’aan) that when you hear the Verses of Allaah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them. Surely, Allaah will collect the hypocrites and disbelievers all together in Hell”
[al-Nisa’ 4:140].
We advise you to hasten to repent to Allaah if you thought well of these charlatans at any time or if you joined them in their falsehood, even if that was on the basis that it was a game. Part of making your repentance complete is that you should advise those of your brothers who you know are engaging in this matter of the Islamic ruling on it and the danger it poses to their religious commitment and faith.
We ask Allaah to make us and you steadfast in faith and to protect us from the evil of fitnah, both apparent and hidden.
Please see also question number 32863.
Can they make use of the interest (riba) because they are in need?
My father (may Allaah have mercy on him) died eight years ago. He worked as a taxi driver, and the taxi was in the name of one of my younger brothers (it was not a gift to him; rather that was because of some problems with the insurance, which meant that the taxi should not be in my father's name). After my father died and the will went to court, the judge decided to put the money from the sale of the taxi in the bank in the name of my younger brother until he reached puberty, and that was a riba-based bank. Now my younger brother has grown up, and he has withdrawn the money and the interest. We know that this interest is riba. My question is: is it permissible to share out this interest among my siblings as they are still in education and they need money for education and to help with the cost of living, as we are 10 sons and daughters, four of whom are married and the rest are still in school?.
Praise be to Allaah.
Firstly:
It should be noted that this taxi which your father registered in the name of his youngest son -- because of insurance reasons and so on, and it was not a gift and was not meant to become his property -- is regarded as part of the inheritance in which all the heirs have a share according to the shar’i system of division.
Secondly:
You have to get rid of the interest/riba by spending it in the public interest or on charitable causes. It is not permissible to get rid of it by benefiting from it yourselves, unless you are poor and in need. In that case it is permissible to take from it according to need, as stated by some scholars with regard to haraam money after repenting and giving up the sin. Please see the answer to question number 126045.
It is permissible for the one who is getting rid of it to give it to his poor brothers from whom he would not inherit in the event of their death, or he may give it to them to pay off their debts. For more information on that please see the answer to question number 81952.
If it was decided that this taxi was the property of all the heirs and its price was put in the riba-based bank, then this interest belongs to all the heirs, and each of them may get rid of his share by giving it to his brothers from whom he will not inherit.
If those who are in need take their share of the interest and spend it on themselves for education and the like because they are poor and in need, that is permissible as stated above.
And Allaah knows best.
Praise be to Allaah.
Firstly:
It should be noted that this taxi which your father registered in the name of his youngest son -- because of insurance reasons and so on, and it was not a gift and was not meant to become his property -- is regarded as part of the inheritance in which all the heirs have a share according to the shar’i system of division.
Secondly:
You have to get rid of the interest/riba by spending it in the public interest or on charitable causes. It is not permissible to get rid of it by benefiting from it yourselves, unless you are poor and in need. In that case it is permissible to take from it according to need, as stated by some scholars with regard to haraam money after repenting and giving up the sin. Please see the answer to question number 126045.
It is permissible for the one who is getting rid of it to give it to his poor brothers from whom he would not inherit in the event of their death, or he may give it to them to pay off their debts. For more information on that please see the answer to question number 81952.
If it was decided that this taxi was the property of all the heirs and its price was put in the riba-based bank, then this interest belongs to all the heirs, and each of them may get rid of his share by giving it to his brothers from whom he will not inherit.
If those who are in need take their share of the interest and spend it on themselves for education and the like because they are poor and in need, that is permissible as stated above.
And Allaah knows best.
He worked for his father in return for payment, and he took some of it and used to spend from his father’s wealth without his knowledge
I worked with my father (may Allah have mercy on him) for five months and the agreement between me and my father was that my monthly salary would be 2000. I took 1100 from my father and I used to spend from my father's wealth without his knowledge, and that was less than the total amount of my wages with him.
1. Do I have to calculate this money that I took without his knowledge and give it in charity on behalf of my father?
2. Or should I calculate this money and use it to pay off my father's debt, because he died when he was in debt?
3. Or should I regard it as something taken towards my wages, and I don't have to do anything?.
Praise be to Allaah.
Firstly:
If the matter is as you described, and there was an agreement between you and your father that you would work for him in return for payment that was not paid in full, and you did not give up this right to him, and what you took from his wealth without his knowledge was no more than that, then you do not have to do anything.
This issue is similar to what was mentioned by the scholars with regard to the issue of zafar (lit. attainment), i.e., when a man takes a right to which he is entitled that he could not get directly.
Al-Shanqeeti (may Allah have mercy on him) said: If someone wrongs you by taking something that belongs to you in an unlawful manner and you cannot prove it, and you had the opportunity to taek something from him equivalent to what he took from you in such a way that you will be safe from accusation or punishment, can you take the equivalent of what you are entitled to or not?
The more correct of the two scholarly opinions and the most in harmony with the apparent meaning of the texts and analogy is that you may take the equivalent of what you are entitled to and no more, because Allah says (interpretation of the meaning): “then punish them with the like of that with which you were afflicted” [al-Nahl 16:126] and “transgress likewise against him” [al-Baqarah 2:194]. Among those who held this view were Ibn Sireen, Ibraheem al-Nakha’i, Sufyaan, Muhaajid and others.
A number of scholars, including Maalik, said that this is not permissible and that was the view of Khaleel ibn Ishaaq in his Mukhtasar, when he said concerning an item entrusted to somebody: He does not have the right to take from it something commensurate with the degree to which the person wronged him. Those who held this view quoted as evidence for that the hadeeth “Render back the trust to the one who entrusted it to you and do not betray the one who betrayed you.” End quote.
Even if we assume that this hadeeth is saheeh, it cannot be quoted as evidence in this case, because the one who takes the equivalent of what was his due and no more than that has not betrayed the one who betrayed him; rather he has settled the score with the one who wronged him. End quote from Adwa’ al-Bayaan, 3/353.
This has been explained in the answer to question number 27068.
You should have asked your father for your salary and not resorted to taking from his wealth without his knowledge, unless he refused to give it to you.
Secondly:
If it turns out that you took more than your salary from his wealth, then you have to return the additional amount to his estate, which includes paying off debts. There is no point in giving it in charity on behalf of your father.
Similarly, the one who takes wealth from someone else has to give it back to him if he is alive and to his heirs if he is dead, and he should not give it in charity on his behalf except if he is unable to find him or his heirs.
And Allah knows best.
1. Do I have to calculate this money that I took without his knowledge and give it in charity on behalf of my father?
2. Or should I calculate this money and use it to pay off my father's debt, because he died when he was in debt?
3. Or should I regard it as something taken towards my wages, and I don't have to do anything?.
Praise be to Allaah.
Firstly:
If the matter is as you described, and there was an agreement between you and your father that you would work for him in return for payment that was not paid in full, and you did not give up this right to him, and what you took from his wealth without his knowledge was no more than that, then you do not have to do anything.
This issue is similar to what was mentioned by the scholars with regard to the issue of zafar (lit. attainment), i.e., when a man takes a right to which he is entitled that he could not get directly.
Al-Shanqeeti (may Allah have mercy on him) said: If someone wrongs you by taking something that belongs to you in an unlawful manner and you cannot prove it, and you had the opportunity to taek something from him equivalent to what he took from you in such a way that you will be safe from accusation or punishment, can you take the equivalent of what you are entitled to or not?
The more correct of the two scholarly opinions and the most in harmony with the apparent meaning of the texts and analogy is that you may take the equivalent of what you are entitled to and no more, because Allah says (interpretation of the meaning): “then punish them with the like of that with which you were afflicted” [al-Nahl 16:126] and “transgress likewise against him” [al-Baqarah 2:194]. Among those who held this view were Ibn Sireen, Ibraheem al-Nakha’i, Sufyaan, Muhaajid and others.
A number of scholars, including Maalik, said that this is not permissible and that was the view of Khaleel ibn Ishaaq in his Mukhtasar, when he said concerning an item entrusted to somebody: He does not have the right to take from it something commensurate with the degree to which the person wronged him. Those who held this view quoted as evidence for that the hadeeth “Render back the trust to the one who entrusted it to you and do not betray the one who betrayed you.” End quote.
Even if we assume that this hadeeth is saheeh, it cannot be quoted as evidence in this case, because the one who takes the equivalent of what was his due and no more than that has not betrayed the one who betrayed him; rather he has settled the score with the one who wronged him. End quote from Adwa’ al-Bayaan, 3/353.
This has been explained in the answer to question number 27068.
You should have asked your father for your salary and not resorted to taking from his wealth without his knowledge, unless he refused to give it to you.
Secondly:
If it turns out that you took more than your salary from his wealth, then you have to return the additional amount to his estate, which includes paying off debts. There is no point in giving it in charity on behalf of your father.
Similarly, the one who takes wealth from someone else has to give it back to him if he is alive and to his heirs if he is dead, and he should not give it in charity on his behalf except if he is unable to find him or his heirs.
And Allah knows best.
Who are the ones who will come on the Day of Resurrection with good deeds like mountains but Allah will make them like scattered dust?
I have heard a hadith lately regarding the hidden sins that nullify all the good deeds in the day of judgment. I am very much concerned about this and wont to know if something more than repentance should be added to it.
The hadith is something like this "On the day of judgment people from my ummah will come with good deeds as mountines and Allah will make them parish. Then the sahabah asked who they are and Resulullah said "They are like you, they pray as you pray, fast as you fast, pray the night prayer as you pray, but when they are all alone, they do what is haram" I think that this is a sahih hadith and that is what makes me panic more.
Please advice me what should i do for the sins that i have done in the past.
Praise be to Allaah.
Firstly:
Ibn Maajah (4245) narrated from Thawbaan (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “I certainly know people of my ummah who will come on the Day of Resurrection with good deeds like the mountains of Tihaamah, but Allaah will make them like scattered dust.” Thawbaan said: O Messenger of Allaah, describe them to us and tell us more, so that we will not become of them unknowingly. He said: “They are your brothers and from your race, worshipping at night as you do, but they will be people who, when they are alone, transgress the sacred limits of Allaah.”
This is a saheeh hadeeth; it was classed as such by al-Buwaysari in Misbaah al-Zujaajah (4/246) and al-Albaani in al-Saheehah. Al-Mundhiri said in al-Targheeb wa’l-Tarheeb (3/170): Its narrators are thiqaat (trustworthy).
Ibn Hajar al-Haythami (may Allah have mercy on him) in al-Zawaajir (3/49) regarded it as pretending to be righteous outwardly and transgressing the sacred limits; even committing minor sins when one is alone is regarded as something major, and he quoted this hadeeth as evidence, and said: The one whose habit is to make a show of being good and concealing his evil ways causes more harm and misguidance to the Muslims, because he has no piety and no fear of Allah. End quote.
Secondly:
Repentance to Allah, if it is sincere, erases what came before it of sin, no matter what that sin is. Allah says (interpretation of the meaning):
“Verily, Allaah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills; and whoever sets up partners with Allaah in worship, he has indeed invented a tremendous sin”
[al-Nisa’ 4:48]
“Say: ‘O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful.
54. ‘And turn in repentance and in obedience with true Faith (Islamic Monotheism) to your Lord and submit to Him (in Islam) before the torment comes upon you, (and) then you will not be helped.
55. ‘And follow the best of that which is sent down to you from your Lord (i.e. this Qur’aan, do what it orders you to do and keep away from what it forbids), before the torment comes on you suddenly while you perceive not!’
[al-Zumar 39:53-55].
Allaah listed the major sins and immoral actions which He and His righteous close friends disdain, then He said (interpretation of the meaning):
“Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft‑Forgiving, Most Merciful”
[al-Furqaan 25:68-70].
Al-Harawi (may Allah have mercy on him) said:
Repentance cannot be sound except with three things: restoring the rights of others, feeling regret for his sins and striving to make up for what he missed of good deeds.
Ibn al-Qayyim said:
Restoring the rights of others means: repenting from the sins that he committed against Allah, and paying off the dues that he owes to other people.
Feeling regret for his sins means: may be interpreted in two ways: (i) feeling sad for his sins, which is indicative of his turning back towards Allah, unlike one who is not upset by his sin, which is indicative of the corruption and deadening of his heart; (ii) being upset by his brother's sins, so that it is as if he is the one who has done it, and he does not rejoice in his brother's misfortune. This is indicative of the softening of his heart and his love of Allah.
Striving to make up for what he missed: this means catching up with what he has missed out on acts of worship and drawing close to Allah, by doing acts similar to them or better than them, especially for what is rest of his life, when the time of his meeting Allah draws near. End quote.
Madaarij al-Saalikeen, 1/434
For more information please see the answer to question number 46683.
And Allah knows best.
The hadith is something like this "On the day of judgment people from my ummah will come with good deeds as mountines and Allah will make them parish. Then the sahabah asked who they are and Resulullah said "They are like you, they pray as you pray, fast as you fast, pray the night prayer as you pray, but when they are all alone, they do what is haram" I think that this is a sahih hadith and that is what makes me panic more.
Please advice me what should i do for the sins that i have done in the past.
Praise be to Allaah.
Firstly:
Ibn Maajah (4245) narrated from Thawbaan (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “I certainly know people of my ummah who will come on the Day of Resurrection with good deeds like the mountains of Tihaamah, but Allaah will make them like scattered dust.” Thawbaan said: O Messenger of Allaah, describe them to us and tell us more, so that we will not become of them unknowingly. He said: “They are your brothers and from your race, worshipping at night as you do, but they will be people who, when they are alone, transgress the sacred limits of Allaah.”
This is a saheeh hadeeth; it was classed as such by al-Buwaysari in Misbaah al-Zujaajah (4/246) and al-Albaani in al-Saheehah. Al-Mundhiri said in al-Targheeb wa’l-Tarheeb (3/170): Its narrators are thiqaat (trustworthy).
Ibn Hajar al-Haythami (may Allah have mercy on him) in al-Zawaajir (3/49) regarded it as pretending to be righteous outwardly and transgressing the sacred limits; even committing minor sins when one is alone is regarded as something major, and he quoted this hadeeth as evidence, and said: The one whose habit is to make a show of being good and concealing his evil ways causes more harm and misguidance to the Muslims, because he has no piety and no fear of Allah. End quote.
Secondly:
Repentance to Allah, if it is sincere, erases what came before it of sin, no matter what that sin is. Allah says (interpretation of the meaning):
“Verily, Allaah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills; and whoever sets up partners with Allaah in worship, he has indeed invented a tremendous sin”
[al-Nisa’ 4:48]
“Say: ‘O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful.
54. ‘And turn in repentance and in obedience with true Faith (Islamic Monotheism) to your Lord and submit to Him (in Islam) before the torment comes upon you, (and) then you will not be helped.
55. ‘And follow the best of that which is sent down to you from your Lord (i.e. this Qur’aan, do what it orders you to do and keep away from what it forbids), before the torment comes on you suddenly while you perceive not!’
[al-Zumar 39:53-55].
Allaah listed the major sins and immoral actions which He and His righteous close friends disdain, then He said (interpretation of the meaning):
“Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft‑Forgiving, Most Merciful”
[al-Furqaan 25:68-70].
Al-Harawi (may Allah have mercy on him) said:
Repentance cannot be sound except with three things: restoring the rights of others, feeling regret for his sins and striving to make up for what he missed of good deeds.
Ibn al-Qayyim said:
Restoring the rights of others means: repenting from the sins that he committed against Allah, and paying off the dues that he owes to other people.
Feeling regret for his sins means: may be interpreted in two ways: (i) feeling sad for his sins, which is indicative of his turning back towards Allah, unlike one who is not upset by his sin, which is indicative of the corruption and deadening of his heart; (ii) being upset by his brother's sins, so that it is as if he is the one who has done it, and he does not rejoice in his brother's misfortune. This is indicative of the softening of his heart and his love of Allah.
Striving to make up for what he missed: this means catching up with what he has missed out on acts of worship and drawing close to Allah, by doing acts similar to them or better than them, especially for what is rest of his life, when the time of his meeting Allah draws near. End quote.
Madaarij al-Saalikeen, 1/434
For more information please see the answer to question number 46683.
And Allah knows best.
He asked her for money or a ticket to travel to meet her, then he did not go
I was in a relationship with a non-Muslim girl who lives in a different city. One time I wanted to visit her so we agreed on a date and I booked the plane ticket then one day before travelling, she decided that she did not want to see me at all, so I cancelled the trip and asked her to give me the value of the ticket which I did not use, because she was the reason why I lost that money, and she sent me the money in full. Now, after I have repented and I ask Allah to accept that repentance, do I have to return this money to her? Because basically I am the one that was in the wrong. Is it permissible for me to marry her if she is guided and embraces Islam?.
Praise be to Allaah.
Firstly:
We praise Allah for having blessed you with repentance and turning away from that haraam action, and we ask Him to accept your repentance from you and to make you steadfast in adhering to guidance and the straight path.
You should know that the prohibition on zina, and the prohibition on such illegitimate relationships, has to do with the rights of Allah, may He be exalted, and it does not have to do with the rights of people. It makes no difference whether the woman with whom zina is committed is a Muslim or a kaafir, and it makes no difference whether she agreed to that or even wanted it, or whether she was forced into it. All of it is zina on the part of the one who does it and is haraam to him, even though some kinds of haraam actions are more forbidden than others, and zina with some women is worse than with others. But this is another matter which is not what we are talking about here.
Beware of the way the Shaytaan deceives many Muslims and makes them take lightly the matter of sinful relationships and even makes them fall into zina and sins that cause a person’s doom, and they think that if the woman is a kaafir, zina with her is less serious, and they may not think that it is haraam zina.
Secondly:
This money that you got comes under the heading of consuming people's wealth unlawfully. You did not have the right to travel to see her in the first place, and if you had travelled you would not have any right to get any money from her in return for your travel expenses. If you incurred some material loss as a result of your travelling, or of not travelling in this case, she is not responsible for any of that at all and it is not permissible for you to take material compensation for what you lost.
What you have to do is return to her the money that she sent to you, and explain to her that it is not permissible for you according to your religion, and that the relationship that existed between you is also a haraam relationship according to our religion. And you should explain to her the meaning of repentance from haraam relationships with women.
Thirdly:
If this woman actually enters Islam willingly and it becomes apparent to you that her case is genuine, then there is nothing wrong with you marrying her, although we advise you to close the door to any attachment to her and avoid waiting in the hope that she becomes Muslim or becomes interested in you. You will find among the chaste Muslim women that are permissible for you to marry that which will leave you with no need for that, and will keep you chaste and protect you from haraam.
And Allah is the one who blesses and honours those whom He loves and is pleased with.
And Allah knows best.
See also the answer to question number 103543.
Praise be to Allaah.
Firstly:
We praise Allah for having blessed you with repentance and turning away from that haraam action, and we ask Him to accept your repentance from you and to make you steadfast in adhering to guidance and the straight path.
You should know that the prohibition on zina, and the prohibition on such illegitimate relationships, has to do with the rights of Allah, may He be exalted, and it does not have to do with the rights of people. It makes no difference whether the woman with whom zina is committed is a Muslim or a kaafir, and it makes no difference whether she agreed to that or even wanted it, or whether she was forced into it. All of it is zina on the part of the one who does it and is haraam to him, even though some kinds of haraam actions are more forbidden than others, and zina with some women is worse than with others. But this is another matter which is not what we are talking about here.
Beware of the way the Shaytaan deceives many Muslims and makes them take lightly the matter of sinful relationships and even makes them fall into zina and sins that cause a person’s doom, and they think that if the woman is a kaafir, zina with her is less serious, and they may not think that it is haraam zina.
Secondly:
This money that you got comes under the heading of consuming people's wealth unlawfully. You did not have the right to travel to see her in the first place, and if you had travelled you would not have any right to get any money from her in return for your travel expenses. If you incurred some material loss as a result of your travelling, or of not travelling in this case, she is not responsible for any of that at all and it is not permissible for you to take material compensation for what you lost.
What you have to do is return to her the money that she sent to you, and explain to her that it is not permissible for you according to your religion, and that the relationship that existed between you is also a haraam relationship according to our religion. And you should explain to her the meaning of repentance from haraam relationships with women.
Thirdly:
If this woman actually enters Islam willingly and it becomes apparent to you that her case is genuine, then there is nothing wrong with you marrying her, although we advise you to close the door to any attachment to her and avoid waiting in the hope that she becomes Muslim or becomes interested in you. You will find among the chaste Muslim women that are permissible for you to marry that which will leave you with no need for that, and will keep you chaste and protect you from haraam.
And Allah is the one who blesses and honours those whom He loves and is pleased with.
And Allah knows best.
See also the answer to question number 103543.
He wants to propose marriage to a girl whose father puts his money in the bank
I am intending to propose marriage to a girl, but I found out that her father puts his money in the bank and he is going to prepare her trousseau using this money. Will this trousseau and furniture be halaal or haraam?.
Praise be to Allaah.
Consuming riba is a major sin and one of the serious sins that incur punishment. Allah says (interpretation of the meaning): “O you who believe! Fear Allaah and give up what remains (due to you) from Ribaa (from now onward) if you are (really) believers.
279. And if you do not do it, then take a notice of war from Allaah and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums)”
[al-Baqarah 2:278-279]
And the Messenger of Allaah (peace and blessings of Allaah be upon him) cursed the one who consumes riba and the one who pays it, the one who writes it down and the two who witness it, and he said: they are all the same. Narrated by Muslim 1598.
But dealing with a person who consumes riba is permissible. The Prophet (blessings and peace of Allah be upon him) dealt with the Jews although they consumed riba. What is haraam with regard to the wealth of one who consumes riba is the extra money obtained through riba only; the rest of his wealth -- if it is from a halaal source -- is halaal.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked about those whose wealth is mostly haraam such as tax collectors (referring to the maks, a haraam levy or tax), those who consume riba and so on, as well as those who practice haraam professions such as those who make images of animate beings, astrologers and the helpers of oppressive rulers. Is it permissible to buy food from them or not?
He replied:
Praise be to Allah. If their wealth consists of both halaal and haraam, then dealing with them is a grey area; it cannot be ruled to be haraam unless it is known that he is giving him something that it is haraam to give, and it cannot be ruled to be halaal unless it is known that he is giving him something halaal. If most of it is halaal, then it cannot be ruled that it is haraam to interact with him; if most of it is haraam, it was said that it is halaal to interact with him and it was said that rather it is haraam.
With regard to the one who deals with riba, the majority of his wealth may be halaal, unless it is known that it is not halaal for some other reason. That is because when he sells 1000 for 1200, it is only the additional amount that is haraam.
If his wealth consists of both halaal and haraam and they are mixed, the halaal part of it cannot be ruled to be haraam; rather he may take the proportion that is halaal, as in the case where there are two partners and the wealth of one of them is mixed with the wealth of the other, then it should be divided between the two partners. The same applies with regard to the one whose wealth is mixed between halaal and haraam; the portion that is haraam should be taken out and the rest is halaal for him. And Allah knows best. End quote.
Majmoo’ al-Fataawa, 29/272-273
Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on him) favoured the view that wealth that is acquired by haraam means, such as riba, earnings of a female singer, selling drugs and bribes is only haraam for the one who acquires it; as for the one who takes it from him for a permissible reason, such as if he spends it on his children and his wife, or on a gift or payment for work and so on, it is halaal for the one who takes it.
He (may Allah have mercy on him) said:
Everything that is acquired by haraam means is haraam and does not benefit the one who acquired it, and if he spends it he will not be blessed in it and if he gives it in charity it will not be accepted from him, and if he leaves it behind, it will be his provision for the Hell fire.
But with regard to the one to whom he gives that thing, it is not haraam for him, because the prohibition is connected to the way in which it was acquired, not to the wealth itself. Everything that is haraam because of the way in which it was acquired is only haraam for the one who acquired it in that way, but for the one who takes it by permissible means from the one who acquired it, it is not haraam for him. But as for that which is haraam in and of itself [such as stolen wealth or wealth acquired by force], it is haraam both for the one who acquires it and for others. End quote.
Fataawa Noor ‘ala al-Darb, 13/179
He also said:
There is nothing wrong with a person accepting zakaah or donations from riba-based banks, because he is receiving it by lawful means, and the sin is on the bank for acquiring it by means of riba. The evidence for that is the fact that the Messenger (blessings and peace of Allah be upon him) accepted gifts from the Jews and he accepted invitations from the Jews, although it is well known that the Jews consumed riba and acquired wealth by unlawful means.
Similarly he interacted with the Jews in Khaybar, i.e., he gave them some of the palm trees and crops on the basis that they would have half and the Muslims would have half, although it was well known that they consumed riba.
Hence you may follow a useful principle: If someone acquires something by any permissible means then the sin of the one who acquired it by haraam means is not passed to him, because it is haraam because of the way in which it was acquired, so it is haraam for the one who acquired it in an inappropriate manner. But if you know that this wealth is the property of so and so, such as if a thief stole a sheep and brought it to you as a gift, then it is not permissible for you to accept it from him, because you know that this sheep belongs to So and so. But if something is haraam because of the way in which it was acquired, it is permissible for the one who takes it by lawful means. End quote.
Liqa’ al-Baab al-Maftooh, 27/140
Based on that, there is nothing wrong with proposing marriage to this girl, if she is religiously committed and of good character, and it does not matter that her father puts his money in riba-based banks and will supply his daughter’s trousseau from this wealth. The sin of that haraam wealth is on her father only, and there is no sin on her or on you because of that, in sha Allah.
You have to advise her father and tell him not to do this evil thing; you should explain that riba is devoid of blessing and it will be a cause of loss and shame on the Day of Resurrection.
For more information please see the answer to question number 105827 and 45018
And Allah knows best.
Praise be to Allaah.
Consuming riba is a major sin and one of the serious sins that incur punishment. Allah says (interpretation of the meaning): “O you who believe! Fear Allaah and give up what remains (due to you) from Ribaa (from now onward) if you are (really) believers.
279. And if you do not do it, then take a notice of war from Allaah and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums)”
[al-Baqarah 2:278-279]
And the Messenger of Allaah (peace and blessings of Allaah be upon him) cursed the one who consumes riba and the one who pays it, the one who writes it down and the two who witness it, and he said: they are all the same. Narrated by Muslim 1598.
But dealing with a person who consumes riba is permissible. The Prophet (blessings and peace of Allah be upon him) dealt with the Jews although they consumed riba. What is haraam with regard to the wealth of one who consumes riba is the extra money obtained through riba only; the rest of his wealth -- if it is from a halaal source -- is halaal.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked about those whose wealth is mostly haraam such as tax collectors (referring to the maks, a haraam levy or tax), those who consume riba and so on, as well as those who practice haraam professions such as those who make images of animate beings, astrologers and the helpers of oppressive rulers. Is it permissible to buy food from them or not?
He replied:
Praise be to Allah. If their wealth consists of both halaal and haraam, then dealing with them is a grey area; it cannot be ruled to be haraam unless it is known that he is giving him something that it is haraam to give, and it cannot be ruled to be halaal unless it is known that he is giving him something halaal. If most of it is halaal, then it cannot be ruled that it is haraam to interact with him; if most of it is haraam, it was said that it is halaal to interact with him and it was said that rather it is haraam.
With regard to the one who deals with riba, the majority of his wealth may be halaal, unless it is known that it is not halaal for some other reason. That is because when he sells 1000 for 1200, it is only the additional amount that is haraam.
If his wealth consists of both halaal and haraam and they are mixed, the halaal part of it cannot be ruled to be haraam; rather he may take the proportion that is halaal, as in the case where there are two partners and the wealth of one of them is mixed with the wealth of the other, then it should be divided between the two partners. The same applies with regard to the one whose wealth is mixed between halaal and haraam; the portion that is haraam should be taken out and the rest is halaal for him. And Allah knows best. End quote.
Majmoo’ al-Fataawa, 29/272-273
Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on him) favoured the view that wealth that is acquired by haraam means, such as riba, earnings of a female singer, selling drugs and bribes is only haraam for the one who acquires it; as for the one who takes it from him for a permissible reason, such as if he spends it on his children and his wife, or on a gift or payment for work and so on, it is halaal for the one who takes it.
He (may Allah have mercy on him) said:
Everything that is acquired by haraam means is haraam and does not benefit the one who acquired it, and if he spends it he will not be blessed in it and if he gives it in charity it will not be accepted from him, and if he leaves it behind, it will be his provision for the Hell fire.
But with regard to the one to whom he gives that thing, it is not haraam for him, because the prohibition is connected to the way in which it was acquired, not to the wealth itself. Everything that is haraam because of the way in which it was acquired is only haraam for the one who acquired it in that way, but for the one who takes it by permissible means from the one who acquired it, it is not haraam for him. But as for that which is haraam in and of itself [such as stolen wealth or wealth acquired by force], it is haraam both for the one who acquires it and for others. End quote.
Fataawa Noor ‘ala al-Darb, 13/179
He also said:
There is nothing wrong with a person accepting zakaah or donations from riba-based banks, because he is receiving it by lawful means, and the sin is on the bank for acquiring it by means of riba. The evidence for that is the fact that the Messenger (blessings and peace of Allah be upon him) accepted gifts from the Jews and he accepted invitations from the Jews, although it is well known that the Jews consumed riba and acquired wealth by unlawful means.
Similarly he interacted with the Jews in Khaybar, i.e., he gave them some of the palm trees and crops on the basis that they would have half and the Muslims would have half, although it was well known that they consumed riba.
Hence you may follow a useful principle: If someone acquires something by any permissible means then the sin of the one who acquired it by haraam means is not passed to him, because it is haraam because of the way in which it was acquired, so it is haraam for the one who acquired it in an inappropriate manner. But if you know that this wealth is the property of so and so, such as if a thief stole a sheep and brought it to you as a gift, then it is not permissible for you to accept it from him, because you know that this sheep belongs to So and so. But if something is haraam because of the way in which it was acquired, it is permissible for the one who takes it by lawful means. End quote.
Liqa’ al-Baab al-Maftooh, 27/140
Based on that, there is nothing wrong with proposing marriage to this girl, if she is religiously committed and of good character, and it does not matter that her father puts his money in riba-based banks and will supply his daughter’s trousseau from this wealth. The sin of that haraam wealth is on her father only, and there is no sin on her or on you because of that, in sha Allah.
You have to advise her father and tell him not to do this evil thing; you should explain that riba is devoid of blessing and it will be a cause of loss and shame on the Day of Resurrection.
For more information please see the answer to question number 105827 and 45018
And Allah knows best.
Ruling on transgressing against the rights of kaafir workers
I stole 500 riyals from a man who was working for us, a shepherd who is not Muslim, after he developed a problem in his feet and was not able to walk. The money that I stole was the salary of this worker. I hope by Allah's grace that you can advise me what to do. I regret what I did to this poor worker. Please note that he has left and I do not know his address.
Praise be to Allaah.
Firstly:
One of the principles of good manners which is supported by human nature and which Islam confirms is of great importance is rendering back trusts and abhorrence of treachery and betrayal. Allah says (interpretation of the meaning):
“Verily, Allaah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allaah) gives you! Truly, Allaah is Ever All‑Hearer, All‑Seer”
[al-Nisa’ 4:58]
“O you who believe! Betray not Allaah and His Messenger, nor betray knowingly your Amaanaat (things entrusted to you, and all the duties which Allaah has ordained for you)”
[al-Anfaal 6:27].
On this site we have previously explained that it is haraam to take the wealth of kaafirs by deceitful means. See the answer to question number 50716. We have also explained the obligation of returning stolen wealth to its kaafir owners. See the answer to question 47086 and also 7545, 14367 and 31234.
Secondly:
Whoever falls into wrongdoing, robbery or consuming people's wealth unlawfully then repents from that is obliged to return to each person that which is rightfully his in this world
It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever has wronged his brother with regard to his honour or anything else, let him seek his forgiveness today, before there will be no dinar and no dirham [i.e., the Day of Resurrection], when if he has any good deeds (hasanaat), some of his good deeds will be taken and given to the one who was wronged, commensurate with the wrong that he did, and if he does not have any good deeds, some of the bad deeds (sayi’aat) of the one who was wronged will be taken and thrown onto him.” Narrated by al-Bukhaari (2269).
And it was also narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “All rights will be restored on the Day of Resurrection, until even the hornless sheep will settle its score with the one that has horns.” Narrated by Muslim (4679).
But if the one who is in possession of the property does not know who the rightful owner is or where he is, or he is unable to get it to him, then he should give it in charity on his behalf, then if he gets in touch with him the owner of the property or wealth is to be given the choice between having the reward of the charity going to him or having his wealth returned to him and the reward for it going to the one who gave it in charity.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
If he knows that his wealth includes permissible wealth and haraam wealth but he does not know to whom it belongs, but he knows how much it is, then he should divide the wealth according what is halaal and haraam and take the halaal portion; the haraam portion should be given in charity on behalf of its real owners, as should be done by one who possesses wealth whose owners are unknown, such as money acquired by force, or things that have been borrowed or entrust to him. The majority of scholars, such as Maalik, Abu Haneefah, Ahmad ibn Hanbal and others said that he should give it in charity. This is what is narrated in such cases from the Companions of the Messenger of Allah (lessons and peace of Allah be upon him). If it is not known how much is halaal and how much is haraam, then he should divide the wealth in half, keeping half for himself and giving the other half to its owners if he knows them, otherwise he should give it in charity. What he gives in charity should be spent on the general interests of the Muslims: it may be given to those who are entitled to zakaah, or spent on guests, or used to help pilgrims go for Hajj, or be spent on jihad, or other charitable causes that Allah and His Messenger love, as is done with all wealth whose owners are unknown. This is what should be done by one who repents from doing haraam things and has haraam wealth in his possession and does not know who its owner is. End quote. Majmoo al-Fataawa (30/328)
See also: Majmoo’ al-Fataawa 28/592 ff.
Shaykh Mustafa al-Ruhaybaani (may Allah have mercy on him) said:
He has to give it in charity (when there is no trustworthy ruler), as is the case nowadays. But if there is a trustworthy ruler, which is more rare than red sulphur, then in that case he does not have to give it in charity; rather he has the choice between giving it to him [the ruler], so that he will no longer be responsible for it, or giving it in charity. That is a sound view, provided that he takes responsibility for it before the owners if he finds them, because giving it in charity without assuming responsibility for it is a waste of the owner’s property. The is the ruling concerning stolen property and the like, such as lost property that he should not have picked up and he did no announce; in that case he may give it in charity on behalf of its owner, provided that he will still take responsibility for it before its owner.
Mataalib Ooli al-Nuha, 4/66
And Allah knows best.
Praise be to Allaah.
Firstly:
One of the principles of good manners which is supported by human nature and which Islam confirms is of great importance is rendering back trusts and abhorrence of treachery and betrayal. Allah says (interpretation of the meaning):
“Verily, Allaah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allaah) gives you! Truly, Allaah is Ever All‑Hearer, All‑Seer”
[al-Nisa’ 4:58]
“O you who believe! Betray not Allaah and His Messenger, nor betray knowingly your Amaanaat (things entrusted to you, and all the duties which Allaah has ordained for you)”
[al-Anfaal 6:27].
On this site we have previously explained that it is haraam to take the wealth of kaafirs by deceitful means. See the answer to question number 50716. We have also explained the obligation of returning stolen wealth to its kaafir owners. See the answer to question 47086 and also 7545, 14367 and 31234.
Secondly:
Whoever falls into wrongdoing, robbery or consuming people's wealth unlawfully then repents from that is obliged to return to each person that which is rightfully his in this world
It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever has wronged his brother with regard to his honour or anything else, let him seek his forgiveness today, before there will be no dinar and no dirham [i.e., the Day of Resurrection], when if he has any good deeds (hasanaat), some of his good deeds will be taken and given to the one who was wronged, commensurate with the wrong that he did, and if he does not have any good deeds, some of the bad deeds (sayi’aat) of the one who was wronged will be taken and thrown onto him.” Narrated by al-Bukhaari (2269).
And it was also narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “All rights will be restored on the Day of Resurrection, until even the hornless sheep will settle its score with the one that has horns.” Narrated by Muslim (4679).
But if the one who is in possession of the property does not know who the rightful owner is or where he is, or he is unable to get it to him, then he should give it in charity on his behalf, then if he gets in touch with him the owner of the property or wealth is to be given the choice between having the reward of the charity going to him or having his wealth returned to him and the reward for it going to the one who gave it in charity.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
If he knows that his wealth includes permissible wealth and haraam wealth but he does not know to whom it belongs, but he knows how much it is, then he should divide the wealth according what is halaal and haraam and take the halaal portion; the haraam portion should be given in charity on behalf of its real owners, as should be done by one who possesses wealth whose owners are unknown, such as money acquired by force, or things that have been borrowed or entrust to him. The majority of scholars, such as Maalik, Abu Haneefah, Ahmad ibn Hanbal and others said that he should give it in charity. This is what is narrated in such cases from the Companions of the Messenger of Allah (lessons and peace of Allah be upon him). If it is not known how much is halaal and how much is haraam, then he should divide the wealth in half, keeping half for himself and giving the other half to its owners if he knows them, otherwise he should give it in charity. What he gives in charity should be spent on the general interests of the Muslims: it may be given to those who are entitled to zakaah, or spent on guests, or used to help pilgrims go for Hajj, or be spent on jihad, or other charitable causes that Allah and His Messenger love, as is done with all wealth whose owners are unknown. This is what should be done by one who repents from doing haraam things and has haraam wealth in his possession and does not know who its owner is. End quote. Majmoo al-Fataawa (30/328)
See also: Majmoo’ al-Fataawa 28/592 ff.
Shaykh Mustafa al-Ruhaybaani (may Allah have mercy on him) said:
He has to give it in charity (when there is no trustworthy ruler), as is the case nowadays. But if there is a trustworthy ruler, which is more rare than red sulphur, then in that case he does not have to give it in charity; rather he has the choice between giving it to him [the ruler], so that he will no longer be responsible for it, or giving it in charity. That is a sound view, provided that he takes responsibility for it before the owners if he finds them, because giving it in charity without assuming responsibility for it is a waste of the owner’s property. The is the ruling concerning stolen property and the like, such as lost property that he should not have picked up and he did no announce; in that case he may give it in charity on behalf of its owner, provided that he will still take responsibility for it before its owner.
Mataalib Ooli al-Nuha, 4/66
And Allah knows best.
Ruling on voting for singers via mobile phone
I voted via mobile phone for a female singer so that she could win the title. What is the ruling on that and what is the expiation for it?.
Praise be to Allaah.
Firstly:
The evidence from the Qur’an and Sunnah, and the comments of the Sahaabah (may Allah be pleased with them), indicates that singing accompanied by music is haraam. This has been discussed previously in the answers to questions no. 5000 and 43736.
As it is proven that singing and music are haraam, the Muslim should hate that which Allah and His Messenger hate and tell others not to do it.
The Muslim should tell singers not to commit this sinful action, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever among you sees an evil action, then let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart – and that is the weakest of faith.” Narrated by Muslim.
Voting via mobile phone for a singer so that she can win the title involves a number of things that are forbidden according to sharee‘ah:
1.
It implies approval of sin, and approval of sin is itself a sin. Al-Qurtubi (may Allah have mercy on him) said: “Approval of sin is itself a sin, hence both the one who does it and the one who approves of it are included in the punishment for sin and are both doomed.”
Tafseer al-Qurtubi, 5/418
2.
It is failing to forbid what is evil. Al-Nawawi (may Allah have mercy on him) narrated that there was scholarly consensus that enjoining what is good and forbidding what is evil is obligatory.
Sharh Muslim, 9/22
3.
It is encouraging singers in their sinning and their disobedience towards Allah, may He be exalted. Allah has forbidden us to help the sinner in his sin, as He says (interpretation of the meaning):
“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”
[al-Maa’idah 5:2].
4.
It involves spending money, whether a small amount or a great amount, in disobedience towards Allah, and “The feet of the slave of Allah will not move [on the Day of Resurrection] until he is asked about five things: his wealth, from where he acquired it and on what he spent it…”
Narrated by al-Tirmidhi, 2417; classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi.
5.
Taking an interest in these foolish programs distracts the Muslim from what is useful to him in both religious and worldly terms, and it distracts from what is really in his interests, and it distracts him from Allah, may He be exalted.
Secondly:
With regard to the expiation for the one who does that, there is no expiation except that he has to repent, which means: regretting what he has done, giving up participating in such programs, and resolving not to do that again.
He should also strive to do righteous deeds so that Allah will accept his repentance. Allah, may He be exalted, says (interpretation of the meaning):
“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)”
[Ta-Ha 20:82].
And Allah knows best.
1 - Reading Quran and reflecting over the Quran Is our Duty
Read quran and it will guided us to the true teaching of The Prophet Muhammad (Peace be upon him) he summarized the religion of Islam with this statement: “The Religion is naseehah (sincerity)!” So then Tameem ibn Aws, may Allah be pleased with him, then said, “We asked, ‘To whom?’” He said: “To Allah, HIS BOOK holy quran, His Messenger, the leaders of the people, and their common folk.” [Muslim] so to study the religion people should go to the source of and source of Islam is the quran so learning quran and reading quran with the meaning the quran tafsir and then explore the words of wisdom. And for the Muslims the sincerity that is due to the Book of Allah includes doing the quran recitation, listening to quran along with learning the tajweed rules and reciting it beautifully, letting our kids learn quran learning holy quran tafseer and the reasons for its revelation, affirming that it is the Truth, the perfect Speech of Allah and not part of the creation, honoring it and defending it, abiding by the orders and prohibitions found in it and teaching quran to spread the word or truth and calling to it. So by learning quran education online and reflecting over the Quran online, one fulfills an obligation and is rewarded for that. Upon fulfilling this obligation, the Quran then becomes a proof for him on the Day of Judgment! And that is our second benefit we will take by embracing this Noble Book...
Praise be to Allaah.
Firstly:
The evidence from the Qur’an and Sunnah, and the comments of the Sahaabah (may Allah be pleased with them), indicates that singing accompanied by music is haraam. This has been discussed previously in the answers to questions no. 5000 and 43736.
As it is proven that singing and music are haraam, the Muslim should hate that which Allah and His Messenger hate and tell others not to do it.
The Muslim should tell singers not to commit this sinful action, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever among you sees an evil action, then let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart – and that is the weakest of faith.” Narrated by Muslim.
Voting via mobile phone for a singer so that she can win the title involves a number of things that are forbidden according to sharee‘ah:
1.
It implies approval of sin, and approval of sin is itself a sin. Al-Qurtubi (may Allah have mercy on him) said: “Approval of sin is itself a sin, hence both the one who does it and the one who approves of it are included in the punishment for sin and are both doomed.”
Tafseer al-Qurtubi, 5/418
2.
It is failing to forbid what is evil. Al-Nawawi (may Allah have mercy on him) narrated that there was scholarly consensus that enjoining what is good and forbidding what is evil is obligatory.
Sharh Muslim, 9/22
3.
It is encouraging singers in their sinning and their disobedience towards Allah, may He be exalted. Allah has forbidden us to help the sinner in his sin, as He says (interpretation of the meaning):
“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”
[al-Maa’idah 5:2].
4.
It involves spending money, whether a small amount or a great amount, in disobedience towards Allah, and “The feet of the slave of Allah will not move [on the Day of Resurrection] until he is asked about five things: his wealth, from where he acquired it and on what he spent it…”
Narrated by al-Tirmidhi, 2417; classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi.
5.
Taking an interest in these foolish programs distracts the Muslim from what is useful to him in both religious and worldly terms, and it distracts from what is really in his interests, and it distracts him from Allah, may He be exalted.
Secondly:
With regard to the expiation for the one who does that, there is no expiation except that he has to repent, which means: regretting what he has done, giving up participating in such programs, and resolving not to do that again.
He should also strive to do righteous deeds so that Allah will accept his repentance. Allah, may He be exalted, says (interpretation of the meaning):
“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)”
[Ta-Ha 20:82].
And Allah knows best.
1 - Reading Quran and reflecting over the Quran Is our Duty
Read quran and it will guided us to the true teaching of The Prophet Muhammad (Peace be upon him) he summarized the religion of Islam with this statement: “The Religion is naseehah (sincerity)!” So then Tameem ibn Aws, may Allah be pleased with him, then said, “We asked, ‘To whom?’” He said: “To Allah, HIS BOOK holy quran, His Messenger, the leaders of the people, and their common folk.” [Muslim] so to study the religion people should go to the source of and source of Islam is the quran so learning quran and reading quran with the meaning the quran tafsir and then explore the words of wisdom. And for the Muslims the sincerity that is due to the Book of Allah includes doing the quran recitation, listening to quran along with learning the tajweed rules and reciting it beautifully, letting our kids learn quran learning holy quran tafseer and the reasons for its revelation, affirming that it is the Truth, the perfect Speech of Allah and not part of the creation, honoring it and defending it, abiding by the orders and prohibitions found in it and teaching quran to spread the word or truth and calling to it. So by learning quran education online and reflecting over the Quran online, one fulfills an obligation and is rewarded for that. Upon fulfilling this obligation, the Quran then becomes a proof for him on the Day of Judgment! And that is our second benefit we will take by embracing this Noble Book...
He took some money from a girl with whom he had a relationship; does he have to give it back?
I am a young man and I got to know a girl, and I stayed in touch with her for nearly 3 years. I used to talk to her on the phone and I used to meet her and I asked her once for money, and she gave me five thousand riyals. After a while, praise be to Allah, my Lord granted me enough provision to get married and I left this girl, and I told her that I wanted to give back the money that I took from her, but she refused and said, May Allah pardon you in this world and the Hereafter. And that happened with her several times.
Now I do not know what to do. Should I take this money and give it in charity on her behalf, or what should I do?.
Praise be to Allaah.
Firstly:
Relationships between the sexes other than in marriage are among the things that are forbidden in Islamic sharee‘ah. That is because of the evils that result from these haraam relationships, as is obvious to any wise person.
We have discussed previously on this website the ruling on relationships between the sexes and stated that they are haraam, as in the answers to questions no. 47405 and 59907. In the section on relationships between the sexes on this website you will find many answers on this topic.
Secondly:
With regard to what you asked about, the money that you took from this woman, it may be understood that it was a loan or it may be understood that it was a gift. If it was a loan, then it is something that she is entitled to, but so long as she has forfeited her right to it, there is no blame on you for that.
If it was a gift, then it seems that it was a gift in return for your continuing the haraam relationship with her, so it is like payment for haraam work, so you have to give it in charity.
What you should do is give this money in charity, so as to discharge any obligation.
Our advice to you is to cut off all ties with this girl and not contact her again.
We ask Allah, may He be exalted, to accept your repentance.
And Allah knows best.
Now I do not know what to do. Should I take this money and give it in charity on her behalf, or what should I do?.
Praise be to Allaah.
Firstly:
Relationships between the sexes other than in marriage are among the things that are forbidden in Islamic sharee‘ah. That is because of the evils that result from these haraam relationships, as is obvious to any wise person.
We have discussed previously on this website the ruling on relationships between the sexes and stated that they are haraam, as in the answers to questions no. 47405 and 59907. In the section on relationships between the sexes on this website you will find many answers on this topic.
Secondly:
With regard to what you asked about, the money that you took from this woman, it may be understood that it was a loan or it may be understood that it was a gift. If it was a loan, then it is something that she is entitled to, but so long as she has forfeited her right to it, there is no blame on you for that.
If it was a gift, then it seems that it was a gift in return for your continuing the haraam relationship with her, so it is like payment for haraam work, so you have to give it in charity.
What you should do is give this money in charity, so as to discharge any obligation.
Our advice to you is to cut off all ties with this girl and not contact her again.
We ask Allah, may He be exalted, to accept your repentance.
And Allah knows best.
He brings them juice without the owner of the restaurant knowing; what should they do?
I have a friend who works in a restaurant and he brings us juice without the owner of the restaurant knowing, or he brings us ice and the ingredients for juice and makes it in my house. And juice is cheap. Do I have to pay for the juice or should I give the price of the juice in charity?.
Praise be to Allaah.
It is not permissible for a worker to take anything from the restaurant for himself or his friends except with the permission of the owner. That is because the Prophet (blessings and peace of Allah be upon him) said: “It is not permissible [to take] the property of a Muslim except with his consent.”
Narrated by Ahmad, 20172; classed as saheeh by al-Albaani in al-Irwa’, 5/279.
Imam Ahmad also narrated (23094) from Abu Humayd as-Saa‘idi (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “It is not permissible for a man to take his brother’s property unlawfully, because Allah has forbidden the property of one Muslim to another.”
Classed as saheeh by al-Albaani in al-Irwa’, 5/280
And it is well known that the owner of the restaurant would not give permission for such a thing.
Based on that, it is not permissible for you to drink this juice, and it is not sufficient for you to give its price in charity. If the owner of stolen property is known, it is not permissible to benefit from it; rather it must be returned to its owner.
The scholars of the Standing Committee for Issuing Fatwas were asked:
My father works in a restaurant and the owner of this restaurant is stingy, hence my father – along with other workers in the restaurant – take some of the food without the owner’s knowledge. My father brings 3 kg of meat every week without the owner’s knowledge. I said to him: Why do you do that? He said: Because the owner of the restaurant is stingy and he does not show us any kindness. I am a student who is still studying. Is eating this food haraam? Please note that this food usually stays in our house for approximately 4 days, and we do not eat anything else.
They replied:
It is not permissible for you to eat this food that your father takes secretly from the restaurant without the owner’s knowledge, even if the owner of the restaurant is stingy, because the worker is not entitled to anything except his wages and other things that were stipulated in his contract of employment. Based on this, it is not permissible for you to eat anything that your father has stolen from the restaurant, because the Prophet (blessings and peace of Allah be upon him) said: “The whole of a Muslim is sacred to another Muslim, his blood, his wealth and his honour.” Narrated by Muslim in his Saheeh, 2564. end quote.
Fataawa al-Lajnah ad-Daa’imah, 22/336-337
They also said in response to a similar question:
It is not permissible for you to consume any of the trade goods except with the permission of their owner, because it is proven that the Prophet (blessings and peace of Allah be upon him) said: “It is not permissible [to take] the property of a Muslim except with his consent.” End quote.
Fataawa al-Lajnah ad-Daa’imah, 14/29
So you have to refrain from drinking this juice and advise your friend to repent to Allah, may He be exalted, and stop doing this haraam action.
With regard to what he has previously taken from the restaurant, he should either ask the owner of the restaurant to forgive him or he should work out the value of these things and give that money to the owner of the restaurant. It is not essential for him to tell him what he has done; rather it is sufficient for him to make sure that it reaches the owner by any means.
For more information please see the answer to question no. 40157
And Allah knows best.
Praise be to Allaah.
It is not permissible for a worker to take anything from the restaurant for himself or his friends except with the permission of the owner. That is because the Prophet (blessings and peace of Allah be upon him) said: “It is not permissible [to take] the property of a Muslim except with his consent.”
Narrated by Ahmad, 20172; classed as saheeh by al-Albaani in al-Irwa’, 5/279.
Imam Ahmad also narrated (23094) from Abu Humayd as-Saa‘idi (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “It is not permissible for a man to take his brother’s property unlawfully, because Allah has forbidden the property of one Muslim to another.”
Classed as saheeh by al-Albaani in al-Irwa’, 5/280
And it is well known that the owner of the restaurant would not give permission for such a thing.
Based on that, it is not permissible for you to drink this juice, and it is not sufficient for you to give its price in charity. If the owner of stolen property is known, it is not permissible to benefit from it; rather it must be returned to its owner.
The scholars of the Standing Committee for Issuing Fatwas were asked:
My father works in a restaurant and the owner of this restaurant is stingy, hence my father – along with other workers in the restaurant – take some of the food without the owner’s knowledge. My father brings 3 kg of meat every week without the owner’s knowledge. I said to him: Why do you do that? He said: Because the owner of the restaurant is stingy and he does not show us any kindness. I am a student who is still studying. Is eating this food haraam? Please note that this food usually stays in our house for approximately 4 days, and we do not eat anything else.
They replied:
It is not permissible for you to eat this food that your father takes secretly from the restaurant without the owner’s knowledge, even if the owner of the restaurant is stingy, because the worker is not entitled to anything except his wages and other things that were stipulated in his contract of employment. Based on this, it is not permissible for you to eat anything that your father has stolen from the restaurant, because the Prophet (blessings and peace of Allah be upon him) said: “The whole of a Muslim is sacred to another Muslim, his blood, his wealth and his honour.” Narrated by Muslim in his Saheeh, 2564. end quote.
Fataawa al-Lajnah ad-Daa’imah, 22/336-337
They also said in response to a similar question:
It is not permissible for you to consume any of the trade goods except with the permission of their owner, because it is proven that the Prophet (blessings and peace of Allah be upon him) said: “It is not permissible [to take] the property of a Muslim except with his consent.” End quote.
Fataawa al-Lajnah ad-Daa’imah, 14/29
So you have to refrain from drinking this juice and advise your friend to repent to Allah, may He be exalted, and stop doing this haraam action.
With regard to what he has previously taken from the restaurant, he should either ask the owner of the restaurant to forgive him or he should work out the value of these things and give that money to the owner of the restaurant. It is not essential for him to tell him what he has done; rather it is sufficient for him to make sure that it reaches the owner by any means.
For more information please see the answer to question no. 40157
And Allah knows best.
She changed her sex to male then she became Muslim
I have a situation that I am fearful and ashamed to talk about, but I fear the torment of the hellfire and want to know the ruling on it.
In the past, I was a mushrik (polytheist) and was deceived by the Shaytaan so that, while I was born female, I acted in a very masculine way and had masculine desires and lifestyle. Because of this, I thought that it would be better for me to go through a sex change operation and take hormones, etc. to become a man, and these procedures are all irreversible. I lived comfortably as a man for a long time and then last week, Alhamdulillah, I found Islam and became guided to the straight path.
Now that I am Muslim, I really regret my former actions and every day I feel extremely ashamed about what I have done before my lord, and I am afraid to go to any of the masaajid around my area because I dont know what I should do concerning this situation. I was not born a man so I feel if I went for Jumuah etc. with the men, I would be guilty of lying, but outwardly I appear entirely like a male, so there is no way to be among the sisters either.
I feel like there is no hope for me and that even if I repent to Allah, because of the severity of my sin I will still be doomed to the hell. What can I do? Would it be better to just stay away from the masaajid so as not to cause a fitnah for the other Muslims? Insha Allah, even if I am alone I will hopefully be able to study from the works of the scholars as books and lectures are easily found nowadays.
Praise be to Allaah.
Firstly:
We praise Allah, may He be exalted, for having guided you to Islam. This is the greatest blessing that Allah can bestow upon a person, because through it one can attain true happiness and eternal bliss and everlasting delight in eternal Paradise.
We give you the glad tidings that Allah accepts repentance because, by His mercy, Allah makes Islam erase whatever sins came before it, no matter how great, serious and abhorrent they were. At the very moment when you uttered the Shahaadatayn and entered Islam, Allah forgave all your previous sins, including the sex change that you underwent.
You have turned over a new leaf and started a clean, fresh page with Allah, on which there are no sins, so keep it clean and do not spoil it with sins.
Ignore the whispers of the Shaytaan (Satan) that he is trying to put in your mind, because he wants to make you despair of the mercy of Allah and think that you are doomed to Hell. But by becoming Muslim, you have been forgiven all your previous sins.
Secondly:
Allah created you female, and you have to accept what Allah decreed for you and chose for you. It is not the issue of whether a person is a man or woman; rather it is the issue of whether he or she will be obedient to Allah and attain the pleasure of Allah, whether the person is male or female.
So you have to go back to the way you were before.
We asked a doctor and he told us that it is easy, in sha Allah. You can go back to the specialists in this field and do what they advise.
If the uterus has been surgically removed, that cannot be fixed, but there is no sin on you for that because Islam – as stated above – erases whatever came before it of sins. The same is also true of repentance: it erases sins. You have become Muslim and you have repented and regretted what you did; these are two things, each of which on its own is sufficient to erase previous sins.
Thirdly:
With regard to your mixing with men and attending prayers in congregation and Jumu‘ah prayer with them, that is not permissible because you are not a man. You have to conduct yourself on the basis that you are female and follow the rulings that Allah has prescribed for females.
With regard to mixing with women, there is nothing wrong with that because you are in fact female.
But if this mixing is going to cause you considerable embarrassment and women will not understand your situation because your outward appearance is masculine, then you can delay that until you change your outward appearance to feminine. You have to hasten to go to the doctor and start to correct the previous mistakes. Until that is done – and we hope that it will be soon – you can focus on learning about Islam through books and articles, and listening to lectures.
We ask Allah, may He be exalted, to guide you to the truth and make you steadfast in adhering to it; may He open your heart and complete His blessings upon you and grant you peace of mind and happiness in this world and in the Hereafter.
For more information please see the answer to question no. 146881.
And Allah knows best.
In the past, I was a mushrik (polytheist) and was deceived by the Shaytaan so that, while I was born female, I acted in a very masculine way and had masculine desires and lifestyle. Because of this, I thought that it would be better for me to go through a sex change operation and take hormones, etc. to become a man, and these procedures are all irreversible. I lived comfortably as a man for a long time and then last week, Alhamdulillah, I found Islam and became guided to the straight path.
Now that I am Muslim, I really regret my former actions and every day I feel extremely ashamed about what I have done before my lord, and I am afraid to go to any of the masaajid around my area because I dont know what I should do concerning this situation. I was not born a man so I feel if I went for Jumuah etc. with the men, I would be guilty of lying, but outwardly I appear entirely like a male, so there is no way to be among the sisters either.
I feel like there is no hope for me and that even if I repent to Allah, because of the severity of my sin I will still be doomed to the hell. What can I do? Would it be better to just stay away from the masaajid so as not to cause a fitnah for the other Muslims? Insha Allah, even if I am alone I will hopefully be able to study from the works of the scholars as books and lectures are easily found nowadays.
Praise be to Allaah.
Firstly:
We praise Allah, may He be exalted, for having guided you to Islam. This is the greatest blessing that Allah can bestow upon a person, because through it one can attain true happiness and eternal bliss and everlasting delight in eternal Paradise.
We give you the glad tidings that Allah accepts repentance because, by His mercy, Allah makes Islam erase whatever sins came before it, no matter how great, serious and abhorrent they were. At the very moment when you uttered the Shahaadatayn and entered Islam, Allah forgave all your previous sins, including the sex change that you underwent.
You have turned over a new leaf and started a clean, fresh page with Allah, on which there are no sins, so keep it clean and do not spoil it with sins.
Ignore the whispers of the Shaytaan (Satan) that he is trying to put in your mind, because he wants to make you despair of the mercy of Allah and think that you are doomed to Hell. But by becoming Muslim, you have been forgiven all your previous sins.
Secondly:
Allah created you female, and you have to accept what Allah decreed for you and chose for you. It is not the issue of whether a person is a man or woman; rather it is the issue of whether he or she will be obedient to Allah and attain the pleasure of Allah, whether the person is male or female.
So you have to go back to the way you were before.
We asked a doctor and he told us that it is easy, in sha Allah. You can go back to the specialists in this field and do what they advise.
If the uterus has been surgically removed, that cannot be fixed, but there is no sin on you for that because Islam – as stated above – erases whatever came before it of sins. The same is also true of repentance: it erases sins. You have become Muslim and you have repented and regretted what you did; these are two things, each of which on its own is sufficient to erase previous sins.
Thirdly:
With regard to your mixing with men and attending prayers in congregation and Jumu‘ah prayer with them, that is not permissible because you are not a man. You have to conduct yourself on the basis that you are female and follow the rulings that Allah has prescribed for females.
With regard to mixing with women, there is nothing wrong with that because you are in fact female.
But if this mixing is going to cause you considerable embarrassment and women will not understand your situation because your outward appearance is masculine, then you can delay that until you change your outward appearance to feminine. You have to hasten to go to the doctor and start to correct the previous mistakes. Until that is done – and we hope that it will be soon – you can focus on learning about Islam through books and articles, and listening to lectures.
We ask Allah, may He be exalted, to guide you to the truth and make you steadfast in adhering to it; may He open your heart and complete His blessings upon you and grant you peace of mind and happiness in this world and in the Hereafter.
For more information please see the answer to question no. 146881.
And Allah knows best.
After performing Hajj, is the Muslim guaranteed forgiveness of his sins or should he still feel worried and anxious?
There is a hadith that states if you make haj properly its as if youve returned sinless as a child( loose translation) and alhamdulillah i have made hajj and inshallah it was proper, but from time to time during my prayer i remember a sin i have made before haj and i feel tremendous remorse and i ask for forgiveness. should i be so remorseful or should i be more hopeful that i have forgiven and not try to remember my sins.
Praise be to Allaah.
Firstly:
It was narrated that Abu Hurayrah (may Allah be pleased with him) said: I heard the Prophet (blessings and peace of Allah be upon him) say: “Whoever performs Hajj for the sake of Allah and does not utter any obscene speech or do any evil deed, will go back (free of sin) as his mother bore him.”
Narrated by al-Bukhaari, 1449; Muslim, 1350.
Here we should draw attention to two things:
1.
That this is the reward for an accepted Hajj. Whoever does Hajj using haraam money, or whose Hajj is not sincerely for the sake of Allah, may He be exalted, or who utters any obscene speech or does any evil deeds, his Hajj will not be accepted and he will not go back as on the day his mother bore him.
Ibn ‘Abd al-Barr (may Allah have mercy on him) said:
With regard to the accepted Hajj, it was said that it is that in which there is no showing off or seeking reputation, and in which there is no obscene speech or evil deeds, and it is done with halaal wealth.
Al-Tamheed lima fi’l-Muwatta’ min al-Ma‘aani wa’l-Asaaneed, 22/39
Some of the scholars said that the Hajj mabroor is that which is accepted, and the sign of its acceptance is that the person does not go back to disobeying his Lord, may He be exalted, and that he restores rights to those who are entitled to them.
See the answer to question no. 26242
2.
Hajj does not mean that obligations such as expiation (kafaarah) and debts are waived, as has been explained previously in the answer to question no. 138630
Secondly:
The Muslim whom his Lord, may He be exalted, honours by enabling him to perform the rituals of Hajj should be concerned lest his Hajj has not been accepted from him. This does not mean that he should despair of his Lord’s mercy; rather it is so that he will not take it for granted, and so that he will turn to his Lord, may He be exalted, with sincere du‘aa’, asking that it be accepted from him, and so that he will focus on doing righteous deeds that will increase his balance of good deeds on the Day when he meets his Lord, may He be exalted. Allah, may He be glorified and exalted, says, describing the believers (interpretation of the meaning):
“and those who give (their wealth and other possession) whatever they gave, in a state that their hearts are overwhelmed (with the belief) that they are to be those who return to their Nourisher-Sustainer —
It is these who race for the good deeds, and they are foremost in them (e.g. offering the compulsory Salat (prayers) in their (early) stated, fixed times and so on)”
[al-Mu’minoon 23:60-61].
It was narrated that ‘Aa’isha, the wife of the Prophet (blessings and peace of Allah be upon him) said: I asked the Messenger of Allah (blessings and peace of Allah be upon him) about this verse: “and those who give (their wealth and other possession) whatever they gave, in a state that their hearts are overwhelmed” [al-Mu’minoon 23:60]. ‘Aa’ishah said: Are they those who drink alcohol and steal? He said: No, O daughter of as-Siddeeq; rather they are those who fast, pray and give charity, fearing that it will not be accepted from them. Those are the ones who race for the good deeds.
Narrated by at-Tirmidhi, 3175; Ibn Maajah, 4198; classed as saheeh by al-Albaani in Saheeh at-Tirmidhi
This fear of these believers does not make them despair of the mercy of their Lord; rather they combine with it hope and positive thinking of their Lord, may He be glorified and exalted, the hope that He will reward them and honour them. Two things motivate those believing close friends of Allah to fear lest their good deeds not be accepted: thinking negatively of themselves lest they have not done well, and their great love for their Lord, may He be glorified and exalted.
Ibn al-Qayyim (may Allah have mercy on him) said:
If he – i.e. the believer – is afraid, then it is more appropriate for him to fear that he is not doing good enough and what makes him feel that he is not doing good enough is two things:
(i) Seeing his failings and shortcomings
(ii) The sincerity of his love (for Allah), for the one who loves sincerely draws close to his Beloved as much as he can, whilst feeling that he is not doing enough and that he is too embarrassed to meet Him with his deeds when he feels that He deserves much more.
Madaarij as-Saalikeen, 2/325
To sum up:
What you have to do is combine two things and do not omit either of them:
1.
Do not think of your sins as being too great in comparison to the forgiveness and mercy of Allah, may He be exalted. Rather what the believer fears is his shortcomings in repentance and his shortcomings in doing acts of obedience that expiate sins. So let this fear of yours motivate you to do more acts of worship and to ask Allah, may He be glorified and exalted, sincerely to accept your deeds and make you among those who are close to Him. Beware of despairing of the mercy of your Lord, may He be glorified and exalted.
2.
Think positively of Allah, may He be glorified and exalted, and hope for His forgiveness, blessing, kindness and mercy that encompasses all things. So long as you persist in obeying your Lord’s commands, respecting His laws and hastening to obey Him, you should also persist in thinking positively of Him and that He will accept it from you and make you steadfast in doing so.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said, commenting on the hadeeth qudsi, “Allah, may He be exalted, says: ‘I am as My slave thinks I am’” (agreed upon):
Al-Qurtubi said in al-Mufhim: It was said that what is meant by “as My slave thinks I am” is thinking that one will receive a response when offering du‘aa’ (supplication), and thinking that it will be accepted when one repents, and thinking that one will be forgiven when asking for forgiveness, and thinking that one will be rewarded when doing acts of worship, fulfilling all their conditions and believing sincerely in His promise. He said: that is supported by what he said in another hadeeth: “Call upon Allah when you are certain of receiving a response.” Hence one should strive hard in praying qiyaam with the certainty that Allah will accept it and forgive one, because He has promised that and He does not break His promises. If he believes or thinks that Allah will not accept it and that it is of no benefit, this is despairing of the mercy of Allah, which is a major sin. If a person dies in such a state, he will be left to what he thought, as it says in some narrations of the hadeeth quoted above: “Let My slave think of Me as he wishes.” As for thinking that one will be forgiven whilst persisting in sin, that is pure ignorance and delusion, and leads to the view of the Murji’ah.
Fath al-Baari, 13/386
We ask Allah to accept your righteous deeds from you, and to make your Hajj accepted, and to grant you the best and greatest reward.
And Allah knows best.
Praise be to Allaah.
Firstly:
It was narrated that Abu Hurayrah (may Allah be pleased with him) said: I heard the Prophet (blessings and peace of Allah be upon him) say: “Whoever performs Hajj for the sake of Allah and does not utter any obscene speech or do any evil deed, will go back (free of sin) as his mother bore him.”
Narrated by al-Bukhaari, 1449; Muslim, 1350.
Here we should draw attention to two things:
1.
That this is the reward for an accepted Hajj. Whoever does Hajj using haraam money, or whose Hajj is not sincerely for the sake of Allah, may He be exalted, or who utters any obscene speech or does any evil deeds, his Hajj will not be accepted and he will not go back as on the day his mother bore him.
Ibn ‘Abd al-Barr (may Allah have mercy on him) said:
With regard to the accepted Hajj, it was said that it is that in which there is no showing off or seeking reputation, and in which there is no obscene speech or evil deeds, and it is done with halaal wealth.
Al-Tamheed lima fi’l-Muwatta’ min al-Ma‘aani wa’l-Asaaneed, 22/39
Some of the scholars said that the Hajj mabroor is that which is accepted, and the sign of its acceptance is that the person does not go back to disobeying his Lord, may He be exalted, and that he restores rights to those who are entitled to them.
See the answer to question no. 26242
2.
Hajj does not mean that obligations such as expiation (kafaarah) and debts are waived, as has been explained previously in the answer to question no. 138630
Secondly:
The Muslim whom his Lord, may He be exalted, honours by enabling him to perform the rituals of Hajj should be concerned lest his Hajj has not been accepted from him. This does not mean that he should despair of his Lord’s mercy; rather it is so that he will not take it for granted, and so that he will turn to his Lord, may He be exalted, with sincere du‘aa’, asking that it be accepted from him, and so that he will focus on doing righteous deeds that will increase his balance of good deeds on the Day when he meets his Lord, may He be exalted. Allah, may He be glorified and exalted, says, describing the believers (interpretation of the meaning):
“and those who give (their wealth and other possession) whatever they gave, in a state that their hearts are overwhelmed (with the belief) that they are to be those who return to their Nourisher-Sustainer —
It is these who race for the good deeds, and they are foremost in them (e.g. offering the compulsory Salat (prayers) in their (early) stated, fixed times and so on)”
[al-Mu’minoon 23:60-61].
It was narrated that ‘Aa’isha, the wife of the Prophet (blessings and peace of Allah be upon him) said: I asked the Messenger of Allah (blessings and peace of Allah be upon him) about this verse: “and those who give (their wealth and other possession) whatever they gave, in a state that their hearts are overwhelmed” [al-Mu’minoon 23:60]. ‘Aa’ishah said: Are they those who drink alcohol and steal? He said: No, O daughter of as-Siddeeq; rather they are those who fast, pray and give charity, fearing that it will not be accepted from them. Those are the ones who race for the good deeds.
Narrated by at-Tirmidhi, 3175; Ibn Maajah, 4198; classed as saheeh by al-Albaani in Saheeh at-Tirmidhi
This fear of these believers does not make them despair of the mercy of their Lord; rather they combine with it hope and positive thinking of their Lord, may He be glorified and exalted, the hope that He will reward them and honour them. Two things motivate those believing close friends of Allah to fear lest their good deeds not be accepted: thinking negatively of themselves lest they have not done well, and their great love for their Lord, may He be glorified and exalted.
Ibn al-Qayyim (may Allah have mercy on him) said:
If he – i.e. the believer – is afraid, then it is more appropriate for him to fear that he is not doing good enough and what makes him feel that he is not doing good enough is two things:
(i) Seeing his failings and shortcomings
(ii) The sincerity of his love (for Allah), for the one who loves sincerely draws close to his Beloved as much as he can, whilst feeling that he is not doing enough and that he is too embarrassed to meet Him with his deeds when he feels that He deserves much more.
Madaarij as-Saalikeen, 2/325
To sum up:
What you have to do is combine two things and do not omit either of them:
1.
Do not think of your sins as being too great in comparison to the forgiveness and mercy of Allah, may He be exalted. Rather what the believer fears is his shortcomings in repentance and his shortcomings in doing acts of obedience that expiate sins. So let this fear of yours motivate you to do more acts of worship and to ask Allah, may He be glorified and exalted, sincerely to accept your deeds and make you among those who are close to Him. Beware of despairing of the mercy of your Lord, may He be glorified and exalted.
2.
Think positively of Allah, may He be glorified and exalted, and hope for His forgiveness, blessing, kindness and mercy that encompasses all things. So long as you persist in obeying your Lord’s commands, respecting His laws and hastening to obey Him, you should also persist in thinking positively of Him and that He will accept it from you and make you steadfast in doing so.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said, commenting on the hadeeth qudsi, “Allah, may He be exalted, says: ‘I am as My slave thinks I am’” (agreed upon):
Al-Qurtubi said in al-Mufhim: It was said that what is meant by “as My slave thinks I am” is thinking that one will receive a response when offering du‘aa’ (supplication), and thinking that it will be accepted when one repents, and thinking that one will be forgiven when asking for forgiveness, and thinking that one will be rewarded when doing acts of worship, fulfilling all their conditions and believing sincerely in His promise. He said: that is supported by what he said in another hadeeth: “Call upon Allah when you are certain of receiving a response.” Hence one should strive hard in praying qiyaam with the certainty that Allah will accept it and forgive one, because He has promised that and He does not break His promises. If he believes or thinks that Allah will not accept it and that it is of no benefit, this is despairing of the mercy of Allah, which is a major sin. If a person dies in such a state, he will be left to what he thought, as it says in some narrations of the hadeeth quoted above: “Let My slave think of Me as he wishes.” As for thinking that one will be forgiven whilst persisting in sin, that is pure ignorance and delusion, and leads to the view of the Murji’ah.
Fath al-Baari, 13/386
We ask Allah to accept your righteous deeds from you, and to make your Hajj accepted, and to grant you the best and greatest reward.
And Allah knows best.
Dhikr after salaah and before sleeping
Bis-millahir-rahmanir-raheem.
As'salaamu alaikum wa rahmatullah wa barakatu,
My question is concerning dhikhr after every fard salat. I have read hadith that state recite
"Allahu Akbar", "Al-hamdulillah" and "SubhanAllah" 33 times each. I was informed that it only a total of 30 times after each compulsory(Allahu Akbar, Al-Hamdulillah and SubhanAllah 10 times each). Which, if either, is the correct method for this particuliar dhikr? Also, it has been related to me that you perform the same before you go to sleep except you recite "Allahu Akbar" 34 times which will total one hundred.
What is the reward recorded on your behalf for this action? Finally, what is the proper method for performing dhikr on the right hand ? Do you start with the thumb going down and left to right?
Which joints to you count on? Your reply would be greatly appreciated, insha'Allah.
Jazakullahkhair
Praise be to Allaah
The dhikr after salaah referred to in the question has been reported in a hadeeth reported by Abu Hurayrah from the Messenger of Allaah (peace and blessings of Allaah be upon him): “Whoever glorifies Allaah (says Subhaan Allaah) thirty-three times immediately after each prayer, and praises Allaah (says Al-hamdu Lillaah) thirty-three times, and magnifies Allaah (says Allaahu akbar) thirty-three times, this makes ninety-nine, then to complete one hundred says Laa ilaaha ill-Allaah wahdahu laa shareeka lahu, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer (There is no god except Allaah Alone, with no partner, His is the power and His is the praise, and He is Able to do all things) – his sins will be forgiven even if they are like the foam of the sea.” (Reported by Muslim, 939).
A number of different descriptions of the dhikr after salaah have been narrated, an example of which has been referred to in the question. The evidence for this is the hadeeth of ‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘There are two qualities, no Muslim man acquires them but he will enter Paradise, and they are simple and easy. He should glorify Allaah (say Subhaan Allaah) ten times immediately after each prayer, and praise Him (say Al-hamdu Lillaah) ten times and magnify Him (say Allaahu akbar) ten times.’ I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) counting this on his fingers. He said: ‘That makes one hundred and fifty on the tongue, and one thousand five hundred (hasanaat) in the scales. [Translator’s note: each of three phrases repeated ten times makes thirty; multiplied by the number of daily prayers, which is five, makes one hundred and fifty. Each of these good deeds of the tongue will be rewarded with ten hasanaat which will be added to the total of good deeds to be weighed in the balance or scales on the Day of Judgement]. When you go to bed, glorify Him and praise Him and magnify Him one hundred times: that will be one hundred on the tongue and a thousand in the scales. Who among you does two thousand and five hundred sayi’aat (bad deeds) in one day?’ They said: ‘How could we not count (our sins)?’ He said: ‘The Shaytaan comes to any one of you whilst he is praying and says, Remember this, remember that, until he finishes his prayer and does not do (this dhikr), or he comes to him when he is lying down and makes him sleepy, until he falls asleep (without doing this dhikr).’” (Abu ‘Eesaa said: This is a hasan saheeh hadeeth. Sunan al-Tirmidhi, 3332).
Among the adhkaar that may be recited before going to sleep, as referred to in the question, is that reported in the hadeeth of ‘Ali ibn Abi Taalib (may Allaah be pleased with him), who said that Faatimah (upon whom be peace) came to the Prophet (peace and blessings of Allaah be upon him) and asked him for a servant. He said, “Shall I not tell you of something that is better for you than that? When you go to sleep, say ‘Subhaan Allaah’ thirty-three times, ‘Al-hamdu Lillah’ thirty-three times, and ‘Allaahu akbar’ thirty four times.” (Reported by al-Bukhaari, 4943).
As regards counting this tasbeeh, the Sunnah is to use the fingers of the right hand, although it is permitted to use the left hand. The evidence that the right hand is preferable was reported by Abu Dawood (may Allaah have mercy on him), who said: “ ‘Ubayd-Allaah ibn ‘Umar ibn Maysarah and Muhammad ibn Qudaamah, among others, told us: ‘Aththaam told us from al-A’mash from ‘Ataa’ ibn al-Saa’ib from his father from ‘Abd-Allaah ibn ‘Amr who said: ‘I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) counting the tasbeeh.’ Ibn Qudaamah said: ‘With his right hand.’” (Sunan Abi Dawood, Kitaab al-Salaat, Baab al-Tasbeeh bi’l-hasaa).
It was said in Haashiyat al-Tahtaawi: “It is correct that he (peace and blessings of Allaah be upon him) used to count the tasbeeh on his right hand. It was reported that he said: ‘Count with your finger tips, for they will be asked and they will be made to speak.’ Ibn Hijr said: Counting the tasbeeh with the fingertips is better than using the subhah (prayer-beads or “rosary”).
The sunnah is to count with the fingertips by putting them on the palm of the hand. As to precisely which finger of the right hand one should start with, I have no specific information on this.
And Allaah knows best.
As'salaamu alaikum wa rahmatullah wa barakatu,
My question is concerning dhikhr after every fard salat. I have read hadith that state recite
"Allahu Akbar", "Al-hamdulillah" and "SubhanAllah" 33 times each. I was informed that it only a total of 30 times after each compulsory(Allahu Akbar, Al-Hamdulillah and SubhanAllah 10 times each). Which, if either, is the correct method for this particuliar dhikr? Also, it has been related to me that you perform the same before you go to sleep except you recite "Allahu Akbar" 34 times which will total one hundred.
What is the reward recorded on your behalf for this action? Finally, what is the proper method for performing dhikr on the right hand ? Do you start with the thumb going down and left to right?
Which joints to you count on? Your reply would be greatly appreciated, insha'Allah.
Jazakullahkhair
Praise be to Allaah
The dhikr after salaah referred to in the question has been reported in a hadeeth reported by Abu Hurayrah from the Messenger of Allaah (peace and blessings of Allaah be upon him): “Whoever glorifies Allaah (says Subhaan Allaah) thirty-three times immediately after each prayer, and praises Allaah (says Al-hamdu Lillaah) thirty-three times, and magnifies Allaah (says Allaahu akbar) thirty-three times, this makes ninety-nine, then to complete one hundred says Laa ilaaha ill-Allaah wahdahu laa shareeka lahu, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer (There is no god except Allaah Alone, with no partner, His is the power and His is the praise, and He is Able to do all things) – his sins will be forgiven even if they are like the foam of the sea.” (Reported by Muslim, 939).
A number of different descriptions of the dhikr after salaah have been narrated, an example of which has been referred to in the question. The evidence for this is the hadeeth of ‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘There are two qualities, no Muslim man acquires them but he will enter Paradise, and they are simple and easy. He should glorify Allaah (say Subhaan Allaah) ten times immediately after each prayer, and praise Him (say Al-hamdu Lillaah) ten times and magnify Him (say Allaahu akbar) ten times.’ I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) counting this on his fingers. He said: ‘That makes one hundred and fifty on the tongue, and one thousand five hundred (hasanaat) in the scales. [Translator’s note: each of three phrases repeated ten times makes thirty; multiplied by the number of daily prayers, which is five, makes one hundred and fifty. Each of these good deeds of the tongue will be rewarded with ten hasanaat which will be added to the total of good deeds to be weighed in the balance or scales on the Day of Judgement]. When you go to bed, glorify Him and praise Him and magnify Him one hundred times: that will be one hundred on the tongue and a thousand in the scales. Who among you does two thousand and five hundred sayi’aat (bad deeds) in one day?’ They said: ‘How could we not count (our sins)?’ He said: ‘The Shaytaan comes to any one of you whilst he is praying and says, Remember this, remember that, until he finishes his prayer and does not do (this dhikr), or he comes to him when he is lying down and makes him sleepy, until he falls asleep (without doing this dhikr).’” (Abu ‘Eesaa said: This is a hasan saheeh hadeeth. Sunan al-Tirmidhi, 3332).
Among the adhkaar that may be recited before going to sleep, as referred to in the question, is that reported in the hadeeth of ‘Ali ibn Abi Taalib (may Allaah be pleased with him), who said that Faatimah (upon whom be peace) came to the Prophet (peace and blessings of Allaah be upon him) and asked him for a servant. He said, “Shall I not tell you of something that is better for you than that? When you go to sleep, say ‘Subhaan Allaah’ thirty-three times, ‘Al-hamdu Lillah’ thirty-three times, and ‘Allaahu akbar’ thirty four times.” (Reported by al-Bukhaari, 4943).
As regards counting this tasbeeh, the Sunnah is to use the fingers of the right hand, although it is permitted to use the left hand. The evidence that the right hand is preferable was reported by Abu Dawood (may Allaah have mercy on him), who said: “ ‘Ubayd-Allaah ibn ‘Umar ibn Maysarah and Muhammad ibn Qudaamah, among others, told us: ‘Aththaam told us from al-A’mash from ‘Ataa’ ibn al-Saa’ib from his father from ‘Abd-Allaah ibn ‘Amr who said: ‘I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) counting the tasbeeh.’ Ibn Qudaamah said: ‘With his right hand.’” (Sunan Abi Dawood, Kitaab al-Salaat, Baab al-Tasbeeh bi’l-hasaa).
It was said in Haashiyat al-Tahtaawi: “It is correct that he (peace and blessings of Allaah be upon him) used to count the tasbeeh on his right hand. It was reported that he said: ‘Count with your finger tips, for they will be asked and they will be made to speak.’ Ibn Hijr said: Counting the tasbeeh with the fingertips is better than using the subhah (prayer-beads or “rosary”).
The sunnah is to count with the fingertips by putting them on the palm of the hand. As to precisely which finger of the right hand one should start with, I have no specific information on this.
And Allaah knows best.
He wants to learn the awraad and adhkaars prescribed in Islam
I would like you to write for me the “awraad and adhkaars prescribed in Islam ”.
Praise be to Allaah.
With regard to awraad and adhkaar (dhikr etc.), there are many of them. Among those which have been narrated from the Prophet (peace and blessings of Allaah be upon him) are adhkaar for getting up from sleep, du’aa’s for morning and evening, and when going to sleep. One of the du’aa’s which the Prophet (peace and blessings of Allaah be upon him) taught us to say in the morning and evening is as follows:
“Reciting ‘Qul Huwa Allaahu Ahad’ and al-Mi’wadhatayn [the last two soorahs of the Qur’aan] three times in the evening and in the morning will protect you against everything.”
(Narrated by al-Tirmidhi, al-Da’waat, 3499. It was classed as hasan by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 2829)
Sayyid al-Istighfaar (the most superior way of asking for forgiveness), which is:
“Allaahumma Anta Rabbee laa ilaah illa Anta, khalaqtani wa ana ‘abduka wa ana ‘ala ‘ahdika wa wad’ika maa asta’tu, a’oodhu bika min sharri ma sana’tu aboo’u laka bi ni’matika ‘alayya wa aboo’u laka bi dhanbi, faghfir li fa innahu laa yaghfir al-dhunoob illa anta (O Allaah, you are my Lord. None has the right to be worshipped but You. You created me and I am Your slave, and I am faithful to my covenant and my promise (to You) as much as I can. I seek refuge with You from all the evil I have done. I acknowledge before You all the blessings You have bestowed upon me, and I confess to You all my sins. So I entreat You to forgive my sins, for nobody can forgive sins except You.).” He [the Prophet (peace and blessings of Allaah be upon him)] said: Whoever says this during the day, believing in it with certainty, then dies on that day before evening comes, will be one of the people of Paradise, and whoever says it at night, believing in it with certainty, then dies on that night before morning comes, will be one of the people of Paradise.”
(Narrated by al-Bukhaari, al-Da’waat, 6306)
It was narrated that Abu Hurayrah said:
“The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever says morning and evening, Subhaan Allaah wa bihamdih (Glory and praise be to Allaah)’ one hundred times, no one will come on the Day of Resurrection with anything better than him, except for one who said the same as he said, or who said more.’(Narrated by Muslim, al-Dhikr wa’l-Du’aa’, 2692)
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If a person says, every day in the morning and every night in the evening, ‘Bismillaah alladhi laa yadurru ma’a ismihi shay’un fi’l-ardi wa laa fi’l-sama’ wa Huwa al-Samee’ al-‘Aleem (In the name of Allaah with Whose name nothing can cause harm on earth or in heaven, and He is the All-Seeing, the All-Knowing)’, three times, nothing will harm him.”
(Narrated by al-Tirmidhi, al-Da’waat, 3388, Al-Albaani said in Saheeh Sunan al-Tirmidhi, it is hasan saheeh. No. 2689)
The Prophet (peace and blessings of Allaah be upon him) used to say in the evening:
“Amsayna wa amsaa al-mulku Lillaahi wa’l-hamdu Lillaahi wa laa ilaaha ill-Allaah wahdahu laa shareeka lah… ([the narrator] said: I think he added)… lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer. As’aluka khayra ma fi hadhihi’l-laylah wa khayra ma bad’ahaa. Wa a’oodhu bika min sharri hadhihi’l-laylah wa sharri ma bad’ahaa. Wa a’oodhu bika min al-kasal wa soo’ al-kibari wa a’oodhu bika min ‘adhaab al-naar wa ‘adhaab al-qabr (We have reached the evening and at this very time unto Allaah belongs all sovereignty, and all praise is for Allaah. None has the right to be worshipped except Allaah alone, without any partner. ([the narrator] said: I think he added)…To Him belongs all sovereignty and praise, and He is over all things omnipotent. My Lord, I ask You for the good of this night and the good of what follows it, and I seek refuge in You from the evil of this night and the evil of what follows it. My Lord, I seek refuge in You from laziness and senility. My Lord, I seek refuge in You from the torment of the Fire and the punishment of the grave).” And in the morning he used to say that too: “Asbahnaa wa asbaha al-mulk Lillaah wa’l-hamdu Lillaah…(We have reached the morning and at this very time unto Allaah belongs all sovereignty…)”.
(Narrated by al-Tirmidhi, al-Daw’aat, 3390; classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 2699)
The Messenger of Allaah (peace and blessings of Allaah be upon him) taught his companions to say in the morning,
“Allaahumma bika asbahnaa wa bika amsaynaa wa bika nayha wa bika namoot wa ilayka al-maseer (O Allaah, by Your leave we have reached the morning and by Your leave we have reached the evening, by Your leave we live and die, and unto You is our return),” and to say in the evening, “Allaahumma bika amsaynaa wa bika asbahna wa bika nahya wa bika namoot wa ilayka al-nushoor (O Allaah, by Your leave we have reached the evening and by Your leave we have reached the morning, by Your leave we live and die, and unto You is our resurrection).”
(Narrated by al-Tirmidhi, al-Da’waat, 3391; classed as saheeh by al-Albaani, no. 2700)
He taught one of his companions to say: “Allaahumma ‘aalim al-ghaybi wa’l-shahaadah, faatir al-samawaati wa’l-ard, Rabba kulli shay’in wa maleekahu, ash-hadu an laa ilaaha ill anta, a’oodhu bika min sharri nafsi wa min sharri’l-shaytaan wa sharakihi (O Allaah, knower of the unseen and the seen, Creator of the heavens and the earth, Lord and sovereign of all things, I bear witness that there none has the right to be worshipped except You. I seek refuge in You from the evil of my own self and from the evil of the Shaytaan and his tricks).” He said: “Say this in the morning and in the evening, and when you go to your bed.”
(Narrated by al-Tirmidhi, al-Da’waat, 3392; classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 2701)
The Messenger of Allaah (peace and blessings of Allaah be upon him) never missed reciting these du’aa’s in the evening and in the morning:
“Allaahumma inni as’aluka al-‘aafiyah fi’l-dunya wa’l-aakhirah. Allaahumma inni as’aluka al-‘afw wa’l-‘aafiyah fi deeni wa dunyaaya wa ahli wa maali. Allaahumma astur ‘awrati [‘Uthmaan said, ‘awraati] wa aamin raw’aati. Allaahumma ihfazni min bayna yadayya wa min khalfi wa ‘an yameeni wa ‘an shimaali wa min fawqi wa a’oodhu bi ‘azamatika an ughtaala min tahti (O Allaah, I ask You for well-being in this world and in the Hereafter. O Allaah, I ask You for forgiveness and well-being in my religious and worldly affairs, and my family and my wealth. O Allaah, conceal my faults and keep me safe from the things that I fear. O Allaah, protect me from the front and from behind, and on my right and on my left and from above, and I seek refuge in Your greatness from receiving unexpected harm from below me [being swallowed up by the earth]).”
(Narrated by Abu Dawood, al-Adab, 5074. Classed as saheeh by al-Albaani in Saheeh Sunan Abi Dawood, 4239)
Similarly he said: “ ‘Allaahumma inni a’oodhu bika min al-kufri wa’l-faqri. Allaahumma inni a’oodhi bika min ‘adhaab al-qabri. Laa ilaaha illa anta (O Allaah, I seek refuge in You from disbelief and poverty. O Allaah, I seek refuge in You from the torment of the grave. None has the right to be worshipped except You).’ Repeat this three times in the morning and three times in the evening”
(Narrated by Abu Dawood, al-Adab 5090. Al-Albaani said in Saheeh Sunan Abi Dawood, its isnaad is hasan. No. 4245)
And he said: “Subhaan Allaah wa bi hamdihi ‘adada khalqihi wa ridaa nafsihi wazinata ‘arshihi wa midaada kalimaatihi (Glory be to Allaah and praise be to Him (as great as) the number of His creatures, the extent of His satisfaction, the weight of His domain and the ink (needed to write down His countless) signs (of presence, omnipotence and grace)).”
(Narrated by Muslim, al-Dhikr wa’l-Istighfaar, 4905. This is to be said in the morning).
For more information, see Question # 3064, and books of saheeh du’aa’s. And Allaah knows best.
Praise be to Allaah.
With regard to awraad and adhkaar (dhikr etc.), there are many of them. Among those which have been narrated from the Prophet (peace and blessings of Allaah be upon him) are adhkaar for getting up from sleep, du’aa’s for morning and evening, and when going to sleep. One of the du’aa’s which the Prophet (peace and blessings of Allaah be upon him) taught us to say in the morning and evening is as follows:
“Reciting ‘Qul Huwa Allaahu Ahad’ and al-Mi’wadhatayn [the last two soorahs of the Qur’aan] three times in the evening and in the morning will protect you against everything.”
(Narrated by al-Tirmidhi, al-Da’waat, 3499. It was classed as hasan by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 2829)
Sayyid al-Istighfaar (the most superior way of asking for forgiveness), which is:
“Allaahumma Anta Rabbee laa ilaah illa Anta, khalaqtani wa ana ‘abduka wa ana ‘ala ‘ahdika wa wad’ika maa asta’tu, a’oodhu bika min sharri ma sana’tu aboo’u laka bi ni’matika ‘alayya wa aboo’u laka bi dhanbi, faghfir li fa innahu laa yaghfir al-dhunoob illa anta (O Allaah, you are my Lord. None has the right to be worshipped but You. You created me and I am Your slave, and I am faithful to my covenant and my promise (to You) as much as I can. I seek refuge with You from all the evil I have done. I acknowledge before You all the blessings You have bestowed upon me, and I confess to You all my sins. So I entreat You to forgive my sins, for nobody can forgive sins except You.).” He [the Prophet (peace and blessings of Allaah be upon him)] said: Whoever says this during the day, believing in it with certainty, then dies on that day before evening comes, will be one of the people of Paradise, and whoever says it at night, believing in it with certainty, then dies on that night before morning comes, will be one of the people of Paradise.”
(Narrated by al-Bukhaari, al-Da’waat, 6306)
It was narrated that Abu Hurayrah said:
“The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever says morning and evening, Subhaan Allaah wa bihamdih (Glory and praise be to Allaah)’ one hundred times, no one will come on the Day of Resurrection with anything better than him, except for one who said the same as he said, or who said more.’(Narrated by Muslim, al-Dhikr wa’l-Du’aa’, 2692)
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If a person says, every day in the morning and every night in the evening, ‘Bismillaah alladhi laa yadurru ma’a ismihi shay’un fi’l-ardi wa laa fi’l-sama’ wa Huwa al-Samee’ al-‘Aleem (In the name of Allaah with Whose name nothing can cause harm on earth or in heaven, and He is the All-Seeing, the All-Knowing)’, three times, nothing will harm him.”
(Narrated by al-Tirmidhi, al-Da’waat, 3388, Al-Albaani said in Saheeh Sunan al-Tirmidhi, it is hasan saheeh. No. 2689)
The Prophet (peace and blessings of Allaah be upon him) used to say in the evening:
“Amsayna wa amsaa al-mulku Lillaahi wa’l-hamdu Lillaahi wa laa ilaaha ill-Allaah wahdahu laa shareeka lah… ([the narrator] said: I think he added)… lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer. As’aluka khayra ma fi hadhihi’l-laylah wa khayra ma bad’ahaa. Wa a’oodhu bika min sharri hadhihi’l-laylah wa sharri ma bad’ahaa. Wa a’oodhu bika min al-kasal wa soo’ al-kibari wa a’oodhu bika min ‘adhaab al-naar wa ‘adhaab al-qabr (We have reached the evening and at this very time unto Allaah belongs all sovereignty, and all praise is for Allaah. None has the right to be worshipped except Allaah alone, without any partner. ([the narrator] said: I think he added)…To Him belongs all sovereignty and praise, and He is over all things omnipotent. My Lord, I ask You for the good of this night and the good of what follows it, and I seek refuge in You from the evil of this night and the evil of what follows it. My Lord, I seek refuge in You from laziness and senility. My Lord, I seek refuge in You from the torment of the Fire and the punishment of the grave).” And in the morning he used to say that too: “Asbahnaa wa asbaha al-mulk Lillaah wa’l-hamdu Lillaah…(We have reached the morning and at this very time unto Allaah belongs all sovereignty…)”.
(Narrated by al-Tirmidhi, al-Daw’aat, 3390; classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 2699)
The Messenger of Allaah (peace and blessings of Allaah be upon him) taught his companions to say in the morning,
“Allaahumma bika asbahnaa wa bika amsaynaa wa bika nayha wa bika namoot wa ilayka al-maseer (O Allaah, by Your leave we have reached the morning and by Your leave we have reached the evening, by Your leave we live and die, and unto You is our return),” and to say in the evening, “Allaahumma bika amsaynaa wa bika asbahna wa bika nahya wa bika namoot wa ilayka al-nushoor (O Allaah, by Your leave we have reached the evening and by Your leave we have reached the morning, by Your leave we live and die, and unto You is our resurrection).”
(Narrated by al-Tirmidhi, al-Da’waat, 3391; classed as saheeh by al-Albaani, no. 2700)
He taught one of his companions to say: “Allaahumma ‘aalim al-ghaybi wa’l-shahaadah, faatir al-samawaati wa’l-ard, Rabba kulli shay’in wa maleekahu, ash-hadu an laa ilaaha ill anta, a’oodhu bika min sharri nafsi wa min sharri’l-shaytaan wa sharakihi (O Allaah, knower of the unseen and the seen, Creator of the heavens and the earth, Lord and sovereign of all things, I bear witness that there none has the right to be worshipped except You. I seek refuge in You from the evil of my own self and from the evil of the Shaytaan and his tricks).” He said: “Say this in the morning and in the evening, and when you go to your bed.”
(Narrated by al-Tirmidhi, al-Da’waat, 3392; classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 2701)
The Messenger of Allaah (peace and blessings of Allaah be upon him) never missed reciting these du’aa’s in the evening and in the morning:
“Allaahumma inni as’aluka al-‘aafiyah fi’l-dunya wa’l-aakhirah. Allaahumma inni as’aluka al-‘afw wa’l-‘aafiyah fi deeni wa dunyaaya wa ahli wa maali. Allaahumma astur ‘awrati [‘Uthmaan said, ‘awraati] wa aamin raw’aati. Allaahumma ihfazni min bayna yadayya wa min khalfi wa ‘an yameeni wa ‘an shimaali wa min fawqi wa a’oodhu bi ‘azamatika an ughtaala min tahti (O Allaah, I ask You for well-being in this world and in the Hereafter. O Allaah, I ask You for forgiveness and well-being in my religious and worldly affairs, and my family and my wealth. O Allaah, conceal my faults and keep me safe from the things that I fear. O Allaah, protect me from the front and from behind, and on my right and on my left and from above, and I seek refuge in Your greatness from receiving unexpected harm from below me [being swallowed up by the earth]).”
(Narrated by Abu Dawood, al-Adab, 5074. Classed as saheeh by al-Albaani in Saheeh Sunan Abi Dawood, 4239)
Similarly he said: “ ‘Allaahumma inni a’oodhu bika min al-kufri wa’l-faqri. Allaahumma inni a’oodhi bika min ‘adhaab al-qabri. Laa ilaaha illa anta (O Allaah, I seek refuge in You from disbelief and poverty. O Allaah, I seek refuge in You from the torment of the grave. None has the right to be worshipped except You).’ Repeat this three times in the morning and three times in the evening”
(Narrated by Abu Dawood, al-Adab 5090. Al-Albaani said in Saheeh Sunan Abi Dawood, its isnaad is hasan. No. 4245)
And he said: “Subhaan Allaah wa bi hamdihi ‘adada khalqihi wa ridaa nafsihi wazinata ‘arshihi wa midaada kalimaatihi (Glory be to Allaah and praise be to Him (as great as) the number of His creatures, the extent of His satisfaction, the weight of His domain and the ink (needed to write down His countless) signs (of presence, omnipotence and grace)).”
(Narrated by Muslim, al-Dhikr wa’l-Istighfaar, 4905. This is to be said in the morning).
For more information, see Question # 3064, and books of saheeh du’aa’s. And Allaah knows best.
When should we say “Laa hawla wa laa quwwata illa Billaah”?
Pls. let me know the :
(1) meaning with
(2) brief commentary of the sentence, 'LAL HAWLA WALA KUWATAH ILLAH BILLAH HU WAL ALIEL AZIM".
(3) And, when the same is used.
Praise be to Allaah.
The meaning of this phrase (there is no power and no strength except with Allaah) is a person’s admission that he is unable to do anything without the help and support of Allaah. No matter how great his power, energy and strength may become, a person still cannot do anything without the help of Allaah Who is Above all of His creation, the Most Great, compared to Whom nothing else is great. Every strong person is weak when compared with Allaah. Every great person is insignificant and weak when compared with His Might.
This sentence is uttered when some serious matter befalls a person that he cannot cope with, or there is something that it is very difficult for him to deal with.
Shaykh Sa’d al-Humayd.
Among the occasions on which this phrase is uttered are the following:
– When turning over at night:
It was reported that ‘Ubaadah ibn al-Saamit said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever turns over at night and says Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer. Al-hamdu-lillaah wa subhaan-Allaah wa laa ilaaha ill-Allaah wa Allaahu akbar, wa laa hawla wa laa quwwata illa Billaah (There is no god but Allaah Alone, with no partner or associate. To Him belongs praise and His is the sovereignty, and He is Able to do all things. Praise be to Allaah, glory be to Allaah, there is no god but Allaah and Allaah is Most Great. There is no power and no strength except with Allaah), then he says, Allaahumma aghfir li (O Allaah, forgive me), or he makes du’aa’, his prayer will be granted. If he does wudoo’ and prays, his salaah will be accepted.” (Narrated by al-Bukhaari, 1086)
– When the muezzin says “Hayya ‘ala’l-salaah (come to prayer)” or “Hayya ‘ala’l-falaah (come to success)”
It was narrated from Hafs ibn ‘Aasim ibn ‘Umar ibn al-Khattaab, from his father, that his grandfather ‘Umar ibn al-Khattaab said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘When the muezzin says “Allaahu akbar, Allaahu akbar (Allaah is Most Great),” and one of you says, “Allaahu akbar, Allaahu akbar”; then he says, “Ashhadu an laa ilaaha illa Allaah (I bear witness that there is no god except Allaah” and you say “Ashhadu an laa ilaaha illa Allaah”; then he says, “Ashhadu anna Muhammadan Rasool Allaah (I bear witness that Muhammad is the Messenger of Allaah” and you say, “Ashhadu anna Muhammadan Rasool Allaah”; then he says, “Hayya ‘ala’l-salaah (come to prayer)” and you say, “Laa hawla wa laa quwwata illa Billaah”; then he says, “Hayya ‘ala’l-falaah (come to success)” and you say, “Laa hawla wa laa quwwata illa Billaah”; then he says “Allaahu akbar, Allaahu akbar,” and you say, “Allaahu akbar, Allaahu akbar”; then he says “Laa ilaaha illa Allaah” and you say, “Laa ilaaha illa Allaah” – if he says that from the heart, he will enter Paradise.’” (Narrated by Muslim in his Saheeh, 578, and by Abu Dawood in his Sunan, 443)
– When leaving one's house
It was narrated that Anas ibn Maalik said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever says – i.e., when he is leaving his house – “Bismillaah, tawwakaltu ‘ala Allaah, laa hawla wa laa quwwata illa Billaah (In the name of Allaah, I put my trust in Allaah, and there is no power and no strength except with Allaah),” it will be said to him, “You are taken care of and protected,” and the Shaytaan will leave him alone.’” (Narrated by al-Tirmidhi in his Sunan, 3348. Abu ‘Eesa said, this is a hasan saheeh ghareeb hadeeth which we only know through this isnaad. See Saheeh al-Jaami’ by al-Albaani, 6419. It was also narrated by Abu Dawood in his Sunan (4431), where he adds: “And another shaytaan says to him, ‘What can you do with a man who has been guided, taken care of and protected?’”)
– After praying
It was narrated that Abu’l-Zubayr said: “Ibn al-Zubayr used to say immediately after every prayer, when he had said the salaam, ‘Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer. Laa hawla wa laa quwwata illa Billaah wa laa na’budu illaa iyyaah. Lahu’l-ni’mah wa lahu’l-fadl wa lahu’l-thanaa’ al-hasan. Laa ilaaha ill-Allaah mukhliseena lahu’l-deena wa law kariha’l-kaafiroon (There is no god but Allaah Alone, with no partner or associate His is the sovereignty and to Him be praise, and He is Able to do all things. There is no power and no strength except with Allaah, and we worship none but Him. From Him (alone) come all blessings and favours, and all good praise is due to Him. There is no god but Allaah and we make our worship purely for Him (alone) however much the disbelievers may hate that).’ He said: ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) used to say these words immediately after every prayer.’” (Narrated by Muslim in his Saheeh, 935)
(1) meaning with
(2) brief commentary of the sentence, 'LAL HAWLA WALA KUWATAH ILLAH BILLAH HU WAL ALIEL AZIM".
(3) And, when the same is used.
Praise be to Allaah.
The meaning of this phrase (there is no power and no strength except with Allaah) is a person’s admission that he is unable to do anything without the help and support of Allaah. No matter how great his power, energy and strength may become, a person still cannot do anything without the help of Allaah Who is Above all of His creation, the Most Great, compared to Whom nothing else is great. Every strong person is weak when compared with Allaah. Every great person is insignificant and weak when compared with His Might.
This sentence is uttered when some serious matter befalls a person that he cannot cope with, or there is something that it is very difficult for him to deal with.
Shaykh Sa’d al-Humayd.
Among the occasions on which this phrase is uttered are the following:
– When turning over at night:
It was reported that ‘Ubaadah ibn al-Saamit said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever turns over at night and says Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer. Al-hamdu-lillaah wa subhaan-Allaah wa laa ilaaha ill-Allaah wa Allaahu akbar, wa laa hawla wa laa quwwata illa Billaah (There is no god but Allaah Alone, with no partner or associate. To Him belongs praise and His is the sovereignty, and He is Able to do all things. Praise be to Allaah, glory be to Allaah, there is no god but Allaah and Allaah is Most Great. There is no power and no strength except with Allaah), then he says, Allaahumma aghfir li (O Allaah, forgive me), or he makes du’aa’, his prayer will be granted. If he does wudoo’ and prays, his salaah will be accepted.” (Narrated by al-Bukhaari, 1086)
– When the muezzin says “Hayya ‘ala’l-salaah (come to prayer)” or “Hayya ‘ala’l-falaah (come to success)”
It was narrated from Hafs ibn ‘Aasim ibn ‘Umar ibn al-Khattaab, from his father, that his grandfather ‘Umar ibn al-Khattaab said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘When the muezzin says “Allaahu akbar, Allaahu akbar (Allaah is Most Great),” and one of you says, “Allaahu akbar, Allaahu akbar”; then he says, “Ashhadu an laa ilaaha illa Allaah (I bear witness that there is no god except Allaah” and you say “Ashhadu an laa ilaaha illa Allaah”; then he says, “Ashhadu anna Muhammadan Rasool Allaah (I bear witness that Muhammad is the Messenger of Allaah” and you say, “Ashhadu anna Muhammadan Rasool Allaah”; then he says, “Hayya ‘ala’l-salaah (come to prayer)” and you say, “Laa hawla wa laa quwwata illa Billaah”; then he says, “Hayya ‘ala’l-falaah (come to success)” and you say, “Laa hawla wa laa quwwata illa Billaah”; then he says “Allaahu akbar, Allaahu akbar,” and you say, “Allaahu akbar, Allaahu akbar”; then he says “Laa ilaaha illa Allaah” and you say, “Laa ilaaha illa Allaah” – if he says that from the heart, he will enter Paradise.’” (Narrated by Muslim in his Saheeh, 578, and by Abu Dawood in his Sunan, 443)
– When leaving one's house
It was narrated that Anas ibn Maalik said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever says – i.e., when he is leaving his house – “Bismillaah, tawwakaltu ‘ala Allaah, laa hawla wa laa quwwata illa Billaah (In the name of Allaah, I put my trust in Allaah, and there is no power and no strength except with Allaah),” it will be said to him, “You are taken care of and protected,” and the Shaytaan will leave him alone.’” (Narrated by al-Tirmidhi in his Sunan, 3348. Abu ‘Eesa said, this is a hasan saheeh ghareeb hadeeth which we only know through this isnaad. See Saheeh al-Jaami’ by al-Albaani, 6419. It was also narrated by Abu Dawood in his Sunan (4431), where he adds: “And another shaytaan says to him, ‘What can you do with a man who has been guided, taken care of and protected?’”)
– After praying
It was narrated that Abu’l-Zubayr said: “Ibn al-Zubayr used to say immediately after every prayer, when he had said the salaam, ‘Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer. Laa hawla wa laa quwwata illa Billaah wa laa na’budu illaa iyyaah. Lahu’l-ni’mah wa lahu’l-fadl wa lahu’l-thanaa’ al-hasan. Laa ilaaha ill-Allaah mukhliseena lahu’l-deena wa law kariha’l-kaafiroon (There is no god but Allaah Alone, with no partner or associate His is the sovereignty and to Him be praise, and He is Able to do all things. There is no power and no strength except with Allaah, and we worship none but Him. From Him (alone) come all blessings and favours, and all good praise is due to Him. There is no god but Allaah and we make our worship purely for Him (alone) however much the disbelievers may hate that).’ He said: ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) used to say these words immediately after every prayer.’” (Narrated by Muslim in his Saheeh, 935)
When can adhkaar al-sabaah be recited?
If i forgot to say Athakar Assabah before sunrise,is acceptable if i say it whenever i wake up??
Praise be to Allaah.
Adhkaar al-sabaah (supplications recited in the morning) are not connected only to the time when the sun rises; in Arabic the word subh (morning) applies to dawn and the first part of the day, as is stated in al-Qaamoos al-Muheet, 291 [a famous Arabic language dictionary – Translator]. Allaah says (interpretation of the meaning):
“… and celebrate the Praises of your Lord in the evening and in the morning.”[Ghaafir 40:55 – Yusuf ‘Ali’s translation]
Ibn Katheer said in his Tafseer (4/86) that this means in the early part of the day and in the early part of the night. But the best time of the day for making dhikr is after the dawn prayer, because Allaah says (interpretation of the meaning):
“… and glorify the praises of your Lord before the rising of the sun, and before its setting…”[Taa-Haa 20:130]
and the Prophet (peace and blessings of Allaah be upon him) said:
“Whoever prays Fajr in congregation, then sits and remembers Allaah (makes dhikr) until the sun rises, then prays two rak’ahs, will have a reward like that for Hajj and ‘Umrah, complete, complete, complete.” (Saheeh al-Jaami’, 6222).
Based on the above, this is how we understand the reports narrated on this topic, such as the ahaadeeth:
“Whoever says, in the morning and the evening, ‘Subhaan Allaahi wa bi hamdih (Glory and praise be to Allaah)’ one hundred times, will not come with anything better than it on the Day of Resurrection, except for one who does likewise or does more.” (Reported by Muslim, 2692).
“Allaahumma bika asbahnaa wa bika amsaynaa wa bika nahyaa wa bika namoot wa ilayka al-nushoor (O Allaah, by Your blessings we reach the morning, by Your blessings we reach the evening, by Your blessings we live, by Your blessings we die, and unto You is the Resurrection).” (Reported by Abu Dawood in al-Sunan, no. (5068); al-Nisaa'i in al-Sunan al-Kubra (9836). Al-Albaani said it is a saheeh hadeeth).
Therefore you can say Adhkaar al-Sabaah when you wake up from sleeping, because it is still the time of subh (morning). And Allaah is the Source of strength.
Note:
Muslim reported in his Saheeh (no. 747) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever sleeps without doing his regular dhikr or part of it, then recites it during the time between Fajr prayer and Zuhr prayer, it will be recorded as if he had recited it at night.”
In Sharh Muslim (6/27), al-Nawawi said:
“This indicates that it is mustahabb (liked, preferred), to recite awraad (dhikr, supplications) regularly, and that if one misses it, one can make it up later.”
In ‘Awn al-Ma’bood (4/198) it says:
“This hadeeth indicates that it is permissible to recite wird regularly at night, and that it is permissible to make it up if one misses it because of sleeping or any other reason. It also indicates that the one who does this between Fajr prayer and Zuhr prayer is like the one who does it at night, so it is mustahabb to make up tahajjud if one misses it at night.” And Allaah knows best.
Praise be to Allaah.
Adhkaar al-sabaah (supplications recited in the morning) are not connected only to the time when the sun rises; in Arabic the word subh (morning) applies to dawn and the first part of the day, as is stated in al-Qaamoos al-Muheet, 291 [a famous Arabic language dictionary – Translator]. Allaah says (interpretation of the meaning):
“… and celebrate the Praises of your Lord in the evening and in the morning.”[Ghaafir 40:55 – Yusuf ‘Ali’s translation]
Ibn Katheer said in his Tafseer (4/86) that this means in the early part of the day and in the early part of the night. But the best time of the day for making dhikr is after the dawn prayer, because Allaah says (interpretation of the meaning):
“… and glorify the praises of your Lord before the rising of the sun, and before its setting…”[Taa-Haa 20:130]
and the Prophet (peace and blessings of Allaah be upon him) said:
“Whoever prays Fajr in congregation, then sits and remembers Allaah (makes dhikr) until the sun rises, then prays two rak’ahs, will have a reward like that for Hajj and ‘Umrah, complete, complete, complete.” (Saheeh al-Jaami’, 6222).
Based on the above, this is how we understand the reports narrated on this topic, such as the ahaadeeth:
“Whoever says, in the morning and the evening, ‘Subhaan Allaahi wa bi hamdih (Glory and praise be to Allaah)’ one hundred times, will not come with anything better than it on the Day of Resurrection, except for one who does likewise or does more.” (Reported by Muslim, 2692).
“Allaahumma bika asbahnaa wa bika amsaynaa wa bika nahyaa wa bika namoot wa ilayka al-nushoor (O Allaah, by Your blessings we reach the morning, by Your blessings we reach the evening, by Your blessings we live, by Your blessings we die, and unto You is the Resurrection).” (Reported by Abu Dawood in al-Sunan, no. (5068); al-Nisaa'i in al-Sunan al-Kubra (9836). Al-Albaani said it is a saheeh hadeeth).
Therefore you can say Adhkaar al-Sabaah when you wake up from sleeping, because it is still the time of subh (morning). And Allaah is the Source of strength.
Note:
Muslim reported in his Saheeh (no. 747) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever sleeps without doing his regular dhikr or part of it, then recites it during the time between Fajr prayer and Zuhr prayer, it will be recorded as if he had recited it at night.”
In Sharh Muslim (6/27), al-Nawawi said:
“This indicates that it is mustahabb (liked, preferred), to recite awraad (dhikr, supplications) regularly, and that if one misses it, one can make it up later.”
In ‘Awn al-Ma’bood (4/198) it says:
“This hadeeth indicates that it is permissible to recite wird regularly at night, and that it is permissible to make it up if one misses it because of sleeping or any other reason. It also indicates that the one who does this between Fajr prayer and Zuhr prayer is like the one who does it at night, so it is mustahabb to make up tahajjud if one misses it at night.” And Allaah knows best.
Du’aa’ to relieve worry and distress
Salam,
One of my best friend is having lots of problems in life and due to this she lost her happiness, satisfaction, peace of mind. I am very worried about her. Would you please recommend me any duah so can she be happy again in her life. One more thing I heard of 'Aiyat karema', a kind of vasifa, in this if someone read a specfic duah for 100,000 times then Allah will fullfill someone's problem. Idon't know if this is the authentic way to pray to God. Can you please tell me any duah so I can pray for my friend. I am very worried about her so please reply at your earliest convinence. Please give some advice. Thanks
Praise be to Allaah.
There is no evidence to suggest that the Prophet (peace and blessings of Allaah be upon him) taught us to repeat any aayah or du’aa’ or dhikr 100,000 times. To learn more about du’aa’s that will relieve worries and distress, please refer to the book .Alhomoom - Dealing with Worries and Stress..."
Read quran its is the Word of Allah the sigh of guidance
Reading quran and exploring it is the true duty of a Muslim because it contains Allah’s message to all people and the quran teaching tells the people that how to act correctly. By learning quran you will find that it guides us to a correct way of life in this world. We as a practicing Muslim should teach our kids quran and let the kids learn quran recitation and do quran memorization and we also do quran memorization by heart and there is an other importing thing that learn quran with tajweed because the tajweed rules are very important regarding the pronunciation and way or read the holy quran and further more enhancing the quranic studies by learning quran tafseer and reading quran the translation with it listening to quran online with the quran recitation don by some of the top reciter also. It is the Book of Allah also talks about life after death. It tells us that Allah has prepared Paradise for good people and Hell for bad people. Wile reading Quran we see that it encourages the worship of only one God Who creates and provides for them. The Book forbids people from evil and condemns those who do wrong. It contains stories of the past Prophets and the examples of bad and good people. Find online quran courses
One of my best friend is having lots of problems in life and due to this she lost her happiness, satisfaction, peace of mind. I am very worried about her. Would you please recommend me any duah so can she be happy again in her life. One more thing I heard of 'Aiyat karema', a kind of vasifa, in this if someone read a specfic duah for 100,000 times then Allah will fullfill someone's problem. Idon't know if this is the authentic way to pray to God. Can you please tell me any duah so I can pray for my friend. I am very worried about her so please reply at your earliest convinence. Please give some advice. Thanks
Praise be to Allaah.
There is no evidence to suggest that the Prophet (peace and blessings of Allaah be upon him) taught us to repeat any aayah or du’aa’ or dhikr 100,000 times. To learn more about du’aa’s that will relieve worries and distress, please refer to the book .Alhomoom - Dealing with Worries and Stress..."
Read quran its is the Word of Allah the sigh of guidance
Reading quran and exploring it is the true duty of a Muslim because it contains Allah’s message to all people and the quran teaching tells the people that how to act correctly. By learning quran you will find that it guides us to a correct way of life in this world. We as a practicing Muslim should teach our kids quran and let the kids learn quran recitation and do quran memorization and we also do quran memorization by heart and there is an other importing thing that learn quran with tajweed because the tajweed rules are very important regarding the pronunciation and way or read the holy quran and further more enhancing the quranic studies by learning quran tafseer and reading quran the translation with it listening to quran online with the quran recitation don by some of the top reciter also. It is the Book of Allah also talks about life after death. It tells us that Allah has prepared Paradise for good people and Hell for bad people. Wile reading Quran we see that it encourages the worship of only one God Who creates and provides for them. The Book forbids people from evil and condemns those who do wrong. It contains stories of the past Prophets and the examples of bad and good people. Find online quran courses
He says adhkaar but bad things happen to him
There is a man who regularly recites adhkaar, but despite that, bad things happen to him. Could it be that he is doing something to cancel out his adhkaar?
Praise be to Allaah.
Perhaps what is meant here is that this man has done some bad things (makroohaat – things which are disliked), or he has committed some sins, and he fears that his good deeds, including his daily adhkaar, will be cancelled out. On this basis we advise him to keep on reciting the adhkaar and awraad, and to give up the bad deeds, for good deeds wipe out bad deeds, and when he repents to Allaah, his bad deeds will be wiped out and his good deeds will be multiplied. He should not despair of the mercy of Allaah or stop doing righteous deeds. If what is meant here is that this man recites awraad regularly, but some disasters (punishments) still happen to him, such as physical sickness and financial problems, and he fears that his adhkaar are unacceptable and are not having the effect of protecting him and keeping him safe, we say to him, Do not worry, because disasters and trials befell the Prophets and the righteous, but that did not detract from their good or mean that their adhkaar were not accepted; on the contrary, that happened in order to raise their status and multiply their reward.
Learn Holy Quran because it will be a proof for us muslim on the Day of Judgment.
This is due to the statement of the Messenger: “And the Quran is a proof for you or against you.” [Muslim] so the deputy of every Muslim is to read quran and learn quran with tajweed so one of two things will occur with this proof, the Book of Allah. And this quran education will be in your favor, a proof for us on the Day when we will need every single good deed and learning quran along with doing quran memorization is one of it and to add more spread the quran teaching and spread the kids quran knowledge and listening to quran online and understand the quran tafseer , it will be something standing against us and follow the guidance of or prophet Muhammad peace be upon him, and these good deeds will be a proof against us! Who could be saved from the terrors of that Day if Allah’s own Speech is against him?!?! Think carefully, so reading Arabic Quran and teaching our kids quran qaida with the tafseer of quran and let the kids memorize quran dear Muslim brother or sister, about your position with the reading Quran! Are you neglecting it, contradicting it, being heedless of its orders and prohibitions, are you thinking deeply over it?! Will it be on your side on the Day of Judgment.? So learn quran recitation! O Allah! We ask you, by Your Glorious Speech and the rest of your beautiful Names and Attributes, to make the Quran a proof for us! So the Quran tutor should let his student know about these facts also,
Praise be to Allaah.
Perhaps what is meant here is that this man has done some bad things (makroohaat – things which are disliked), or he has committed some sins, and he fears that his good deeds, including his daily adhkaar, will be cancelled out. On this basis we advise him to keep on reciting the adhkaar and awraad, and to give up the bad deeds, for good deeds wipe out bad deeds, and when he repents to Allaah, his bad deeds will be wiped out and his good deeds will be multiplied. He should not despair of the mercy of Allaah or stop doing righteous deeds. If what is meant here is that this man recites awraad regularly, but some disasters (punishments) still happen to him, such as physical sickness and financial problems, and he fears that his adhkaar are unacceptable and are not having the effect of protecting him and keeping him safe, we say to him, Do not worry, because disasters and trials befell the Prophets and the righteous, but that did not detract from their good or mean that their adhkaar were not accepted; on the contrary, that happened in order to raise their status and multiply their reward.
Learn Holy Quran because it will be a proof for us muslim on the Day of Judgment.
This is due to the statement of the Messenger: “And the Quran is a proof for you or against you.” [Muslim] so the deputy of every Muslim is to read quran and learn quran with tajweed so one of two things will occur with this proof, the Book of Allah. And this quran education will be in your favor, a proof for us on the Day when we will need every single good deed and learning quran along with doing quran memorization is one of it and to add more spread the quran teaching and spread the kids quran knowledge and listening to quran online and understand the quran tafseer , it will be something standing against us and follow the guidance of or prophet Muhammad peace be upon him, and these good deeds will be a proof against us! Who could be saved from the terrors of that Day if Allah’s own Speech is against him?!?! Think carefully, so reading Arabic Quran and teaching our kids quran qaida with the tafseer of quran and let the kids memorize quran dear Muslim brother or sister, about your position with the reading Quran! Are you neglecting it, contradicting it, being heedless of its orders and prohibitions, are you thinking deeply over it?! Will it be on your side on the Day of Judgment.? So learn quran recitation! O Allah! We ask you, by Your Glorious Speech and the rest of your beautiful Names and Attributes, to make the Quran a proof for us! So the Quran tutor should let his student know about these facts also,
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