All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

 The month of Sha`ban is a beloved month for Muslims, for it precedes the month of Ramadan. In addition, the Prophet (peace and blessings be upon him) is reported to have observed optional fasting in this month more than in any other month.

Shedding light on the question “whether is allowed to specify the 15th of Sha`ban with some acts of worship or not”, the Saudi eminent Muslim scholar, Sheikh ibn Fawzan, states the following:

 Nothing firm and reliable has been established on the authority of the Prophet (peace and blessings be upon him), that he held night vigil prayer and fasted during the day of the 15th of Sha`ban. So, the night of the 15th of Sha`ban is like any other night, and if someone regularly observes acts of worship during other nights, then he may hold night vigil prayer on this night without assuming anything special (because of it being the night of the 15th of Sha`ban).

This is because specifying a time for any act of worship requires an authentic proof, so if there is no authentic proof then the act is regarded as an innovation and all innovations are misguidance. Likewise, regarding specifically fasting during the 15th day of Sha`ban, then no (authentic) proof has been established on the authority of the Prophet (peace and blessings be upon him) to indicate the legality of fasting on that particular day.

Tackling the same issue, the well-known Saudi scholar, Sheikh ibn `Uthaymeen, adds:
What is correct is that fasting on the 15th of Sha`ban or specifying it with reciting (the Qur’an) or making (particular) supplications on that day has no basis. So that day is like any other 15th day of other months. Something that is clear is that it has been made permissible for a person to fast on the 13th, 14th, and 15th of every month. However, Sha`ban is somehow special (except for Ramadan) in the sense that the Prophet (peace and blessings be upon him) used to fast more in the month of Sha`ban than any other month. So he used to either fast all of Sha`ban or just a little.

Therefore, as long as it does not involve any hardship, one can increase his fasting days during Sha`ban, emulating the example of the Prophet (peace and blessings be upon him).

 There are three points to be discussed in handling the question in hand: The first point has to do with whether the 15th night of Sha`ban has a special significance; the second concentrates on whether the Prophet (peace and blessings be upon him) celebrated this night; the third tackles whether there are special acts to celebrate this night or special supplications to invoke Almighty Allah with.

This hadith was reported by Al-Baihaqi on the authority of Al-`Ala’ ibn Al-Harith, one of the successors (At-Tabi`un), which means that this hadith is mursal (reported by a successor immediately on the authenticity of Mother of the Believers or the Prophet himself without having a Companion in between in the chain of reporters). Al-Baihaqi said this is a good mursal hadith.

Based on these hadiths and others, it may be said that the 15th night of Sha`ban has a special significance. In fact, there is no religious text that stands against this, especially that the merit of the month of Sha`ban as a whole is established.

First, there are some hadiths indicating that the 15th night of Sha`ban is significant. Some scholars classified some of these hadiths as authentic. On the other hand, some other scholars considered them as da`if  (weak), yet they hold that these hadiths may be acted upon by him who seeks to get closer to Almighty Allah with additional acts of worship.

Of these hadiths is one that is reported by Imam Ahmad and At-Tabarani to the effect that the Prophet (peace and blessings be upon him) said, “Almighty Allah descends to the lowest Heaven on the 15th night of Sha`ban and forgives such number of people that is more than the number of the hairs of the sheep of Banu Kalb (a tribe that has a great number of sheep).”  But At-Tirmidhi said that Imam Al-Bukhari classified this hadith as weak.

It was also reported on this subject that `A’ishah, Mother of the Believers, said: The Prophet (peace and blessings be upon him) offered the night vigil Prayer some night, and while he was praying, he prostrated so long that I thought he had passed away, but he lifted his head and finished the Prayer. Then he (peace and blessings be upon him) said, “O `A’ishah (or O Humaira [as he would call her]), have you thought that the Prophet (peace and blessings be upon him) would not give you your right?” I said, “No, by Allah, Allah’s Messenger. But when you stayed prostrating so long, I thought you had passed away.” The Prophet (peace and blessings be upon him) then said, “Do you know what night this is?” I said, “Allah and His Messenger know best.” He (peace and blessings be upon him) said, “This is the 15th night of Sha`ban. Almighty Allah turns towards His servants on the 15th of Sha`ban and forgives those who ask for His forgiveness, grants mercy to those who ask for it, and delays (punishing or bringing to account) the evil people.”

Ibn Majah also reported with a weak chain of reporters on the authority of `Ali (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said, “When the 15th night of Sha`ban comes, observe night vigil Prayer during it and fast the following day, for Almighty Allah descends after sunset on that night to the lowest Heaven and says, ‘Is there anyone who seeks My forgiveness and I forgive him (or her)? Is there anyone who is in need to ask Me and I provide for his (or her) needs. Is there anyone who is in pain and seeks My help and I help him (or her)? Is there…? Is there…?’ until the time of dawn.”

Usamah ibn Zayd (may Allah be pleased with both of them) was reported to have said that he asked the Prophet (peace and blessings be upon him), “I have not seen you observe additional fast during any month [other than Ramadan] as you do in Sha`ban?” He (peace and blessings be upon him) replied, “This is a month that people usually forget about between Rajab and Ramadan, and it is a month in which people’s deeds are presented to Allah, so I like that my deeds are presented while I am fasting.” (An-Nasa’i)

The second point to be dealt with is whether he (peace and blessings be upon him) celebrated this night. In this regard, it was established that the way he (peace and blessings be upon him) celebrated this month was by fasting during it.

As to whether the Prophet (peace and blessings be upon him) observed night vigil Prayer on this night, he (peace and blessings be upon him) would regularly observe night vigil Prayers during nights, and observing night vigil Prayer on this night is like doing so during the other nights.

Hence, observing night vigil Prayer on the 15th of Sha`ban may be recommended, as supported by the hadiths reported above, especially the one in which he (peace and blessings be upon him) advised his Companions to observe night vigil Prayer on it and the one reported by `A’ishah to the effect that he (peace and blessings be upon him) observed night vigil Prayer on it. Though these hadiths are weak, they are dependable in seeking to get close to Almighty Allah with additional acts of worship.

This indicates that he (peace and blessings be upon him) celebrated that night in this way individually, not in congregation with his Companions. Neither he (peace and blessings be upon him) nor his Companions (may Allah be pleased with all of them) would offer celebrations on this night as people do nowadays.

The celebrations seen nowadays on this night began in the era of the followers of the righteous predecessors. According to Al-Mawahib Al-Ladduniyyah, vol. 2, by Al-Qastalani, the successors in the Levant, such as Khalid ibn Mi`dan and Makhul would observe further additional acts of worship on the 15th night of Sha`ban, and, hence, people followed them in assuming special significance to this night. It was even said that those followers would follow Israelite reports concerning the merit of this night.

When this was circulated in the Muslim world, controversy aroused concerning the correctness of such a deed. The majority of scholars in Makkah and Madinah then, including `Ata’, Ibn Abi Mulkyah, the followers of Malik, and others, disapproved of such a deed, considering it an innovation in religion.

Al-Qastalani then said that there were two different views among the scholars of the Levant regarding how to celebrate this night. The first opinion says that it is recommendable that people congregate in mosques to offer night vigil Prayer as a way of celebrating it. Khalid ibn Mi`dan, Luqman ibn `Amir, and others would dress in their best clothes, wear kohl and perfume, and offer night vigil Prayer on this night. Ishaq ibn Rahawiyah was reported by Harb Al-Karamani to have approved of this opinion saying that observing night vigil Prayer in congregations in mosques on this night is not an innovation.

The second view is to the effect that it is reprehensible that people congregate in mosques especially on this night to offer night vigil Prayer and supplicate in groups, but it is not reprehensible that one offers night vigil Prayer on this night individually. This opinion was held by Al-Awza`i, the Imam of the scholars of the Levant.

Al-Qastalani also tackled in Al-Mawahib Al-Ludaniyah the opinions of Imam Ahmad on the issue. According to him, there is no specific view reported to have been held by Imam Ahmad with regard to celebrating the 15th night of Sha`ban. His opinions in this regard are concluded from the views attributed to him concerning observing night vigil Prayers on the nights of the two `Eids. He had two points of views in this regard. He was reported to have said that observing night vigil Prayers on the nights of the two `Eids is not recommendable, for neither the Prophet (peace and blessings be upon him) nor his Companions would do so. However, he was also reported to have considered observing night vigil Prayers on these nights as recommendable, for `Abdur-Rahman ibn Zaid ibn Al-Aswad, a successor, would do so. These views may apply also to the case of the 15th night of Sha`ban.

To sum up what Al-Qastalani said on the issue, scholars have differed concerning observing night vigil Prayer on the 15th night of Sha`ban in congregations in mosques: some are for and some are against. Hence, I see that since the issue is controversial, one may follow one of these opinions without showing extreme opposition against the other view.

However, some contemporary scholars see that the reason for celebrating the 15th night of Sha`ban is mainly to commemorate the change of the direction of prayer from Jerusalem to Makkah, not any other reason. But the date of this change is not certain to be Sha`ban 15; the exact date of this event is also controversial among scholars. Anyway, commemorating events also has the legal rulings pertaining to it. I see that there is nothing wrong in commemorating this special event so long as there is nothing wrong committed in this regard and it is done for Almighty Allah’s sake.

The third point to be discussed here has to do with whether there are special supplications to be offered on this night and whether it is lawful to observe the night vigil Prayer then with the intention of concentrating on asking Almighty Allah to prolong one’s life and enrich one.

Offering optional Prayer with the intention of doing so as a means of getting closer to Almighty Allah is wholeheartedly recommendable. Furthermore, it is an act of sunnah to offer supererogatory Prayers in the time between Maghrib and `Isha’ Prayers and after the `Isha’ Prayer. But offering an optional Prayer so that Almighty Allah may prolong one’s life and enrich one has no basis in Shari`ah.

An-Nawawi said in his book Al-Majmu`: Ar-Ragha’ib Prayer, i.e., a 12-rak`ah Prayer between Maghrib and `Isha’ Prayers said to be recommendable in the first Friday of Rajab, and the 100-rak`ah Prayer said to be recommendable on the 15th night of Sha`ban are innovations in religion. Their being mentioned in eminent books like Qut Al-Qulubby Abu Talib Al-Makki and Ihya’ `Ulum Ad-Din by Imam Al-Ghazali should not make people believe that they are really recommendable acts of sunnah. Besides, the hadith mentioning these Prayers is not an authentic one, and the eminent scholars who thought that these Prayers are recommendable are wrong in their judgment in this respect.

Moreover, Sheikh Abu Muhammad Abdur-Rahman ibn Isma`il Al-Maqdisi wrote a great book specially to refute these two hadiths (Al-Azhar Magazine, vol. 2, p. 515).

Concerning offering special supplications on this night, there is also no authentic hadith reported in this respect. What is reported in this regard is `A’ishah’s saying: “I heard him—the Prophet (peace and blessings be upon him)—saying: ‘O Allah! I seek refuge in Your pardon against Your punishment, I seek refuge in Your pleasure against Your displeasure, and I seek refuge in You against You (Your wrath). Whatever great praises I attribute to You, they cannot stand comparison with the praises You, Almighty, has attributed to Yourself’” (Al-Bayhaqi on the authority of Al-`Ala’ ibn Al-Harith).

The supplication circulated nowadays as recommendable to be offered on this night is: “O Allah, Who has favors unto His servants and no one is to have favor unto Him! O Allah, the Owner of majesty and honor. O Allah, the Owner of wealth and enrichment. There is no god but You, the Supporter of the refugees, the Helper of those who appeal for help, and Granter of security for panic-stricken. O Allah, if You had destined in the Preserved Tablet that I be unhappy, or deprived, or expelled, or poor, I beg Your Pardon, O Allah, to remove with Your grace my unhappiness or deprivation, or expulsion, or poverty.”

There are some other words that have been reported to be included in this supplication. These are “O my Lord! By Your greatest turning towards Your servants on the 15th night of Sha`ban, in which every wise command is decided and made clear, grant me such-and-such …” This addition is made by Sheikh Ma’ Al-`Aynayn Ash-Shanqiti in his book Na`t Al-Bedayat.

This supplication was not reported to have been said by the Prophet (peace and blessings be upon him). It was, rather, reported to have been said by `Umar ibn Al-Khattab and `Abdullah ibn Mas`ud (may Allah be pleased with both of them). `Umar was one of the rightly–guided caliphs whose tradition the Prophet (peace and blessings be upon him) ordered Muslims to hold fast to. Besides, the Prophet (peace and blessings be upon him) ordered Muslims in another hadith to follow in the footsteps of `Umar ibn Al-Khattab and Abu Bakr As-Siddiq. The Prophet (peace and blessings be upon him) also ordered Muslims to follow the guidance of his Companions in general.

But we are not certain that this supplication was really said by `Umar and Ibn Mas`ud and that it was received with no opposition on part of the other Companions. We are also not certain of the authenticity of what Ibn `Umar and Ibn Mas`ud were reported to have said about the significance of this supplication, namely, “To any servant who offered this supplication Allah granted what he wanted.” (Ibn Abi Shaybah and Ibn Abi Ad-Dunyah)

Anyway, whatever supplication one offers, it should not contradict the beliefs and rulings we are ordered to abide by.

The Companions asked the Prophet (peace and blessings be upon him), “For what should we work now, for that which has already been destined or that which is yet to come?” He (peace and blessings be upon him) replied, “For that which has already been destined.” The Companions said, “Why should we work then?” He (peace and blessings be upon him) said, “Carry on doing (good) deeds, for everybody will find it easy to do such deeds as will lead him to his destined place for which he has been created.”

In another version of this hadith, the Companions asked the Prophet (peace and blessings be upon him), “Shall we not depend upon what has been written for us and give up deeds?” He (peace and blessings be upon him) said, “He who is destined to be among the happy (in the Hereafter) will find it easy to do the deeds characteristic of such people, while he who is destined to be among the miserable ones will find it easy to do the deeds characteristic of such people. So carry on doing (good) deeds, for everybody will find it easy to do such deeds as will lead him to his destined place for which he has been created.” Then he (peace and blessings be upon him) recited Almighty Allah’s words: (As for him who giveth and is dutiful (toward Allah) and believeth in goodness, surely We will ease his way unto the state of ease. But as for him who hoardeth and deemeth himself independent,‏ and disbelieveth in goodness, surely We will ease his way unto adversity. His riches will not save him when he perisheth) (Al-Layl 92: 5-10).

There are two points in this supplication discussed by scholars in detail. The first is regarding one’s asking Almighty Allah to remove one’s bad fortunes from the Preserved Tablet (a record that contains Almighty Allah’s established knowledge about His creation).

Explaining this part of the supplication, scholars said that what is written in the Preserved Tablet is what Almighty Allah has destined for His servants. This includes what is conditional on a certain supplication a servant offers or an act he accomplishes, and includes also what is not conditional, i.e., the decided-upon destinies. Hence, supplications and good deeds benefit one as far as the conditional destinies are concerned, while their effectiveness with regard to the unconditional destinies is manifested only in lessening the burden one may bear in this respect, as said in the supplication “O Allah! I do not ask You to change what You have already destined for me, but I beseech You to lessen its burden on me.” It was also reported that the Prophet (peace and blessings be upon him) said, “Supplications have positive effects on what has already taken place and what has not yet.”

However, according to Al-Alusi and Al-Fakhr Ar-Razi, some scholars did not approve of this explanation of the possibility of removing something from the Preserved Tablet. They say that this may be done in the records that angels write concerning people’s deeds, not in the Preserved Tablet.

The second point discussed by scholars with regard to this supplication is concerning saying that the 15th night of Sha`ban is the night on which every wise command is decided and made clear, quoting this from a Qur’anic verse. This is not right. According to `Ikrimah, he who says so cannot be right at any rate, for the verse referred to here states clearly that the Qur’an was revealed in this night. It is established that the Qur’an was revealed in the Night of Qadr and this night is in the month of Ramadan, not Sha`ban.

There is also a da`if  hadith to the effect that the time of death prescribed for one may be postponed from Sha`ban to another Sha`ban to the extent that one might marry and have a child, while his name had been among the dead in the Preserved Tablet (Al-Mawahib Al-Laduaniyyah, vol. 2, p. 260). Though this hadith is da`if, some scholars tried to reconcile between its meaning and the other religious texts that seem to contradict it, saying that what takes place in Sha`ban is copying what is in the Preserved Tablet into the records that angels write, [and therein may occur the change].

But I believe that there is no need for one to resort to such controversial supplications, as there are many other supplications from the Qur’an and the authentic hadiths that one may offer sincerely in one’s prayers.

Third Principle:  To change the place of action
This principle is derived from the Hijrah. Hijrah was not just a migration from Mecca to Medina. It was to find a more suitable place for Islamic work, as history proved later on.

Fourth Principle:  To make a friend out of an enemy
The prophet of Islam was repeatedly subjected to practices of antagonism by the unbelievers. At that time the Qur’an enjoined upon him the return of good for evil. And then, as the Qur’an added, “You will see your direst enemy has become your closest friend” (41:34).
It means that a good deed in return of a bad deed has a conquering effect over your enemies. And the life of the Prophet is a historical proof of this principle.

Sixth Principle:  The power of peace is stronger than the power of violence
When Mecca was conquered, all of the Prophet’s direst opponents were brought before him. They were war criminals, in every sense of the word. But the Prophet did not order to kill them. He simply said: “Go, you are free.” The result of this kind behavior was miraculous. They immediately accepted Islam.

Seventh Principle:  Not to be a dichotomous thinker
In the famous Ghazwa of Muta, Khalid bin Walid decided to withdraw Muslim forces from the battlefield because he discovered that the enemy was unproportionately outnumbered. When they reached Medina, some of the Muslims received them by the word “O Furrar” (O deserters!) The Prophet said “No. They are Kurrar” (men of advancement).”
Those Medinan people were thinking dichotomously, either fighting or retreating. The Prophet said no. There is also a third option, and that is to avoid war and find a time to strengthen yourself. Now history tells us that the Muslims, after three years of preparation, advanced again towards the Roman border and this time they won a resounding victory.

Ninth Principle:  Gradualism instead of radicalism
This principle is well-established by a hadith of Al-Bukhari. Aishah says that the first verses of the Qur’an were related mostly to heaven and hell. And then after a long time when the people’s hearts had softened, the specific commands to desist from adultery and drinking were revealed in the Qur’an.This is a clear proof that for social changes, Islam advocates the evolutionary method, rather than the revolutionary method.

Tenth Principle:  To be pragmatic in controversial matters
During the writing of Hudaibiyyah treaty, the Prophet dictated these words: “This is from Muhammad, the Messenger of God.” The Qurayshi delegate raised objections over these words. The Prophet promptly changed the word and ordered to write simply Muhammad, son of Abdullah.

These were the principles through which the Prophet of Islam gained that success which has been recognized by historians as the supreme success.

1. To begin from the possible
2. To see advantage in disadvantage
3. To change the place of action
4. To make a friend out of an enemy
5. To turn minus into plus
6. The power of peace is stronger than the power of violence
7. Not to be a dichotomous thinker
8. To bring the battle in one’s own favorable field
9. Gradualism instead of radicalism
10. To be pragmatic in controversial matters

Taken from: http://alrisala.org/Articles/prophet/success.htm

2. When you go home say ‘Assalmualikum.’ (Greetings) It kicks the shaitaan out of your home!

3. Prophet (Sallallahu alaihy Wasallam) described the wife as a fragile vessel and said to take care of this vessel that’s fragile. Remember that there is goodness in this vessel so treat it gently.

4. When you advise her, do so in privacy, in a peaceful environment. NOT IN PUBLIC as it’s a type of slandering.

5. Be generous to your wife- it keeps her LOVED

6. Move and let her have your seat. It will warm her heart.

7. AVIOD ANGER. HOW? Keep your wudu at all times. Prophet Sallallahu alaihy Wasallam said if you are angry, sit down, if you’re sitting, then lie down. Follow the sunnah!

8. Look good and smell great for your wife. IT keeps the LOVE!

9. Don’t be rigid. It will break you. Prophet Mohammed – Sallallahu Aleihi Wasallam (SAW means “May the blessings and the peace of Allah be upon him” (Muhammad).) said ‘I am the best amongst you and I am the best to my wife’. Being rigid and harsh will not bring you close to Allah and neither does it make you more of a man.

10. Listen to your wife-BE a GOOD LISTENER

11. YES to flattering NO to arguing. Arguing is like poison in a marriage. Al zawai said ‘When Allah (swt) wants evil for people He will leave them to argue amongst themselves’.

12. Prophet (Sallallahu alaihy Wasallam) said to call your wives with the best name, any name she loves to hear. Prophet Mohammed (Sallallahu alaihy Wasallam) called Aisha ‘ya Aish’ as an endearment.

13. Give her a pleasant surprise. I.e. if she loves watermelon, bring her one out of the blue. It will grow the love in her heart.

14. Preserve your tongue! Prophet (Sallallahu alaihy Wasallam) said the tongue will throw people in the hell fire so watch what you say and how you say it!

15. All of us have shortcoming. Accept her shortcoming and Allah (swt) will put barakh in your marriage.

16. TELL her you appreciate her. SHOW her you appreciate her.

17. Encourage her to keep good relation with her relative, her mum and dad etc.

18. Speak with her with a topic of HER interest.

19. In front of her relative praise her. Confirm/ realize that she is wonderful, and that she is a good person in front of her family.

20. Give each other gifts. You will love each other more. Prophet (Sallallahu alaihy Wasallam) said gifts increases love.

21. Get rid of the routine once in a while, surprise her with something, it will get rid of the rust and polish it!

22. Husnul zaan- We have a demand from Allah (swt) that we have to think good of people. Think good of your spouse.

23. Ignore some of her mistakes- pretend you did not see/hear some of her small mistakes. It was a practise of Ali (RA). It’s like putting a hole in your memory. Don’t save it in your memory!

24. Increase the drops of patience, especially when she is pregnant or when she is on her monthly period.

25. Expect and respect her jealousy. Even Aisha (ra) used to get jealous.

26. Be humble. If your profession is good, respect that she is looking after your children, she is much more than you, she is the leader at home, her strength is your strength, and her success is your successes.

27. Don’t put your friends above your wife.

28. Help your wife at home. Prophet (Sallallahu alaihy Wasallam) used to help his wives at home and he was the best of creation. He used to sew his own clothes.

29. Help her respect your parents, you can’t force her to love them, but she can be helped to gradually love them.

30. Show your wife she is the ideal wife.

31. Remember your wife in your duaas. It will increase the love and protect it.

32. Leave the past. It brings nothing but pain and grief. It’s not your business. The past is for Allah (swt).

33. Don’t try to show her that you are doing her a favour by doing something, like buying food for the house, because in reality we are the courier of sustenance, not the providers, as Allah is the provider. It’s also a way of being humble and thankful to Allah (swt)

34. Shaitaan is your enemy, not your wife. Sometime when husband and wife are talking a fight breaks out, then shaitaan is present there as a third person so he is the real enemy. It is not enough to hate the shaitaan, but you have to see him as an enemy as Allah has commanded. Shaitaan loves divorce. HE comes everyday and sits office and asks the devils what they have done, some say i have made a person steal, or i have made someone drink etc. And one devil will say i have made a man divorce his wife, and he is crowned as the one who has done the best job.

35. Take the food and put it in her mouth. Prophet (Sallallahu alaihy Wasallam) taught us this. It’s a blessing. The food doesn’t just go to her stomach, but straight to her heart. It increases the love and mercy between you.

36. Protect your wife from the evil of the shaitaan and mankind. She is like a precious pearl that needs protecting from the envy of human devils and shitaan.

37. Show her your smile. Smile at your wife. IT’S A CHARITY.

38. Small problems/challenges can become a big problem. Or if there is small thing she didn’t like and you keep repeating them anyway, it will create a wall between you. Don’t ignore them as it can become big.

39. Avoid being harsh hearted and moody. Allah said of prophet (saw) ‘if you were harsh hearted they (the companions) would have left you.’ It confirms prophet (Sallal lahu alaihy Wasallam) was not harsh hearted, so GET RID OF IT.

40. Respect her thinking. It’s strength for you. Show you like her thoughts and suggestions.

41. Help her to achieve her potential and help her to dig and find success within as her success is your success.

42. Respect the intimate relationship and its boundaries. Prophet (Sallallahu alaihy Wasallam) said she is like a fragile vessel and she needs to be treated tenderly. Sometime she may not be feeling well; you must respect and appreciate that feeling.

43. Help her to take care of the children. Some men think it makes them appear less of a man but in fact it makes you appear a bigger man and more respected, especially in the sight of Allah (swt).

44. Use the gifts of the tongue and sweet talk her. Tell her she looks great, be an artist. Pick and choose gifts of the tongue.

45. Sit down and eat with her and share food with her.

46. Let her know you are travelling. Don’t tell her out of the blue as it’s against Islam. Tell her the date/ time of when you are coming back also.

47. Don’t leave the house as soon as trouble brews.

48. The house has privacy and secrecy. Once you take this privacy and secrecy to your friends and family you are in danger of putting a serious hole in your marriage. This secrecy stays home. Islam is against leaving them out like a garage sale for anyone to come and pick and choose.

49. Encourage each other for ibadah, i.e. plan a trip for hajj or umrah together. It increases and strengthens the love when you help each other perform a good deeds together i.e, do tahajuud together,or go to a dars together etc.

50. Know her rights, not only written in paper but engraved in your heart and engraved in your conscious.

51. Allah( swt) said ‘live with your wives in kindness.’ Treat them with kindness and goodness. It means in happy times and in sadness treat her with goodness and fairness.

52. Prophet (Sallallahu alaihy Wasallam) showed that at the time of intimacy. Don’t jump on your wife like an animal!

53. When you have a dispute with your wife don’t tell everyone. It’s like leaving your wounds open to germs so be careful who you share your problems and disputes with.

54. Show your wife you really care for her health. Good health of your wife is your good health. To care for her health shows her that you love her.

55. Don’t think you are always right. No matter how good you are you have shortcomings. You are not perfect as the only one who was perfect in character was prophet (Sallallahu alaihy Wasallam). Get rid of this disease.

56. Share your problems, your happiness, and your sadness with her.

57. Have mercy on her weakness. Have mercy when she is weak or strong as she is the fragile vessel. Prophet (Sallallahu alaihy Wasallam) said that your wife is a trust in your hand.

58. Remember you are her strength, someone to lean on in times of hardship.

59. Accept her as she is. Prophet (Sallallahu alaihy Wasallam) said that women are created from the rib which is bent. If you try to straighten her you will break her (divorce). Prophet (Sallal lahu alaihy Wasallam) said that you may dislike one habit in her but you will like another manner in her so accept her as she is.

60. Have good intention for your wife all the time, Allah monitors your intention and your heart at all times. Allah (s.w.t) said Among His Signs is that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect.

May Allah fill our homes and heart with tranquillity, love and Mercy. AMEEN

Alcohol is detrimental to your health especially your liver. Alcohol befogs the mind and prevents rational thinking. Alcohol causes road accidents and innocent lives lost. Alcohol increases the occurrence of domestic violence. Alcohol addiction causes financial ruin.

The Holy Quran, 2.219: They ask thee concerning wine and gambling. Say: “In them is great sin, and some profit, for men; but the sin is greater than the profit.” They ask thee how much they are to spend; Say: “What is beyond your needs.” Thus doth Allah Make clear to you His Signs: In order that ye may consider.

The Holy Quran, 5.90: O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination,- of Satan’s handwork: eschew such (abomination), that ye may prosper.

The Holy Quran, 5.91: Satan’s plan is (but) to excite enmity and hatred between you, with intoxicants and gambling, and hinder you from the remembrance of Allah, and from prayer: will ye not then abstain?

Many of grow up in societies where drinking is second nature to most people. Alcohol is staple in some societies, among an increasing number of people. It is also becoming an irreplaceable component of “having fun” and partying. No get together seems complete without alcohol. Tequila shots over the bar counter, vodka and vodka lime for beginners.

“Let’s go have fun tonight” is being replaced by “Let’s go get pissed drunk tonight.”

It can be difficult to deal with an environment where peer pressure is overpowering – which is almost always is. But consider this: Drunken people embarrass themselves in public and in front of friends. They have little control their actions or their words. One friend of mine nearly died because he walked onto a busy street in his drunken stupor. Another friend was raped by her boyfriend while she was asleep/hangover.

You have a million reasons to stop drinking – not just for yourself but for your friends and family…and especially the innocent stranger who might get hurt by your actions during a drunken stupor. You’ll feel healthier – it’s a guarantee and you’ll save money to do other cool stuff.

God gives us instructions because He is All Knowing. Everything in Islam has a practical and healthy reason behind it, some of which we are aware of and others we’re not but they’re for our own good. God says in the Holy Quran – there is some good in alcohol but the bad outweighs the good.

This particular and fortunate Friday afternoon, as the time came for the Imam and his son to go to the streets with their booklets,  it was very cold outside, as well as pouring rain.

The boy bundled up in his warmest and driest clothes and said,  ‘OK, dad, I’m ready!’

His dad asked, ‘Ready for what’ ‘Dad, it’s time we go out and distribute these Islamic books.’ Dad responds, ‘Son, it’s very cold outside and it’s pouring rain.’  

The boy gives his dad a surprised look, asking, ‘But Dad, aren’t people still going to hell, even though it’s raining?’

Dad answers, ‘Son, I am not going out in this weather.’  Despondently, the boy asks, ‘Dad, can I go Please’ His father hesitated for a moment then said, ‘Son, you can go. Here are the booklets. Be careful son.’

 ’Thanks, Dad!’

And with that, he was off and out into the rain. This eleven year old boy walked the streets of the town going door to door and handing everybody he met in the street a pamphlet or a booklet.

After two hours of walking in the rain, he was soaking, bone-chilled wet and down to his VERY LAST BOOKLET.

He stopped on a corner and looked for someone to hand a booklet to, but the streets were totally deserted.

Then he turned toward the first home he saw and started up the Side walk to the front door and rang the door bell. He rang the bell, but nobody answered..

He rang it again and again, but still no one answered. He waited but still no answer.

Finally, he turned to leave, but something stopped him. Again, he turned to the door and rang the bell and knocked loudly on the door with his fist. He waited, something holding him there on the front  porch!

He rang again and this time the door slowly opened.

Standing in the doorway was a very sad-looking elderly lady. She softly asked, ‘What can I do for you, son?’ With radiant eyes and a smile that lit up her world, this little boy said, ‘Ma’am, I’m sorry if I disturbed you, but I just want to tell you that ALLAH REALLY LOVES AND CARES FOR YOU and I came to give you my very last booklet which will tell you all about God, the real purpose of creation, and how to achieve His pleasure.’ With that, he handed her his last booklet and turned to leave. She called to him as he departed. ‘Thank you, son! And God Bless You!’

Next week on Friday afternoon after Juma prayers, the Imam was giving some lectures. As he concludes the lectures, he asked, ‘Does anybody have questions or want to say anything?’ Slowly, in the back row among the ladies, an elderly lady’s voice was heard over the speaker.

‘No one in this gathering knows me. I’ve never been here before. You see, before last Friday I was not a Muslim, and thought I could be.

My husband died few years ago, leaving me totally alone in this world.. Last Friday, being a particularly cold and rainy day, I was contemplating suicide as I had no hope left.

So I took a rope and a chair and ascended the stairway into the attic of my home.. I fastened the rope securely to a rafter in the roof then stood on the chair and fastened the other end of the rope around my neck. Standing on that chair, so lonely and broken- hearted. I was about to leap off, when suddenly the loud ringing of my doorbell downstairs startled me.

I thought, I’ll wait a minute, and whoever it is will go away.

I waited and waited, but the ringing doorbell seemed to get louder and more insistent, and then the person ringing also started knocking loudly….

I thought to myself again, ‘Who on earth could this be?

Nobody ever rings my bell or comes to see me.’ I loosened the rope from my neck and started for the front door, all the while the bell rang louder and louder.

When I opened the door and looked I could hardly believe my eyes, for there on my front porch was the most radiant and angelic little boy I had ever seen in my life. His SMILE, oh, I could never describe it to you! The words that came from his mouth caused my heart that had long been dead TO LEAP TO LIFE as he exclaimed with a cherub-like voice, ‘Ma’am, I just came to tell you that:

ALLAH REALLY LOVES AND CARES FOR YOU!’

Then he gave me this booklet, Path To Paradise that I now hold in my hand.

As the little angel disappeared back out into the cold and rain,  I closed my door and read slowly every word of this book.

Then I went up to my attic to get my rope and chair.

I wouldn’t be needing them anymore.

You see? I am now a Happy Vicegerent of the One True God.

 Since the address of your congregation was stamped on the back of this booklet, I have come here to personally say THANK YOU to God’s little angel who came just in the nick of time and by so doing, spared my soul from an eternity in hell.’

There was not a dry eye in the mosque.

The shouts of TAKBIR.. ALLAH AKBAR.. rented the air.

Imam-Dad descended from the pulpit to the front row where the little angel was seated….

He took his son in his arms and sobbed uncontrollably.

Probably no jama’at has had a more glorious moment, and probably this universe has never seen a father that was more filled with love and honor for his son…Except for One. This very one…

Blessed are your eyes for reading this message.

Don’t let this message die, read it again and pass it to others.

Heaven is for His people!

Remember, God’s message CAN make the difference in the life of  someone close to you.

Please share this wonderful message Spread His Word, help Him and you’ll see His hand in everything you do…

Q 5:3: This day I’ve perfected your religion for you, and completed my favor on you, and chose Islam for you as religion….

Please keep pray for all the needful and painful people in this planet and look after each other.

God Bless us all.

Courtesy: Homecare Clinic/NidoKido group

Let me tell you my brother, that a man’s direct contact with his Lord, without any intermediaries, is an important aspect of Unity of Allah, which He demands from us. Says He: “And when My slaves ask you (O Muhammad ) about Me (whether I am close to them or at a distance, let them know the), I Answer the prayers of him who calls Me.” (Al-Baqarah: 186) And when we admit that repentance is for the sake of Allah, then the confessions of sins should also be to Allah alone. In fact, the words of a prayer of the Prophet are: ,

“I acknowledge Your blessings, and confess my sins to You O Lord!”

We are not, by the grace of Allah, like the Christians…the Priest, the Chair of Confession, the certificate of Pardon… and so forth. In contrast Allah says: “Do they not know that it is Allah who accepts the penitence of the penitents?” (Al-Tauba: 104)

As for the administration of punishment as prescribed by the shari’ah and as judged by the courts, what can be said is that it is not necessary for a man to go to the authorities and confess his sins, for him whom Allah has screened it is of no harm if he screens himself. His repentance before his Lord will suffice for him. In fact one of the ninety-nine names of Allah is “Sateer” which means He who screens the sins and shortcomings of His creatures.

As for the Companions of the Prophet such as Ma’iz , or the woman who had adulterated, or the man who had kissed a girl in the garden, they – by admitting their crimes to the Prophet – did something that was not binding upon them. They did so because of their extreme concern for the Hereafter. The Prophet’s attitude also goes to prove the same in that when Ma’iz went to him he did not pay attention to him, and so he acted with the Ghamedi woman in the beginning, and so too ‘Umar indicated when he said: “Allah would have left it in secret if he had left it in secret,” and the Prophet kept silent as if assenting to the remark.

It is not necessary therefore to go to the courts and confess your sins there. Nor is it required to go to the courts and confess your sins there. Nor is it required to go to the imam of the mosque, or demand that judgment be pronounced. Neither is it necessary to confess to a friend and ask him to lash you indoors, as some people imagine. And from the following story you will know how harmful it can be to consult ignorant people in religious affairs. It is said that a man wanted to repent. So he went to the imam of a mosque, confessed to him his sins, and asked for a solution. The imam told him: “The first thing you should do is to go to the courts and confess your crimes there. They will punish you according to the shari’ah. Then we will think about how you can repent.” When this man saw that he won’t be able to bear the punishment, he decided not to repent altogether, and went back to his sins.

 Let me take this opportunity to tell you O Muslims, that this religion is a trust to us. And it is of utmost importance that we seek its rulings from its proper source. Allah says: “Ask those who know, if you do not know.” And He said: “(As for the) Al-Rahman, ask about Him those who know.” (Al-Furqan: 59)

It is not for every imam of a mosque, or the muezzin, or a professional speech-maker to give opinion in religious affairs. Nor is it for every writer and admonisher to deliver rulings. A common man also, on the other hand, should know whom to consult. Indeed the Prophet himself feared appearance of people who would misguide the people through wrong rulings. And a scholar has said: “Knowledge itself is religion. Therefore take care as to whom it is you are obtaining from.” Beware therefore, O Muslims, of these pitfalls and go to the trustworthy scholars in matters where you are in doubt.

The last word

Dear brother! O slave of Allah! Allah has opened the door of repentance, so why should you not enter? “Repentance has a door whose span is the distance between East and West,” says a hadith. (And in another version its span is the distance traveled in 70 years). “It will not be closed until the sun rises from the West.”

Listen to the call of Allah: “O My slaves! You sin morning and evening and I forgive all your sins. So call on Me, I’ll forgive you all your sins.”

Allah extends His Hands in the night to forgive the sinner of the day and extends His Hands in the day to forgive the sinner of the night. And He loves to hear excuses. So why don’t you turn to Him.

How beautiful are the words of the repenting man who says: I beseech You O Lord, in the name of Your honor, and (by) my ignominy that You have mercy on me. I beseech You in the name of Your Strength and my weaknesses…Your Self-sufficiency and my dependence. To You I submit my sinning, guilty forelock. You have many slaves apart from me. But I have no Master save You. There isn’t any refuge but with You nor escape from You except to You. I plead You O Lord, in the manner of the pleading of a destitute, and entreat You in the manner of a broken, down-trodden man. I beseech You in the manner of a blind man in fear. This is a supplication, O Lord, from one whose head is bowed down before Your Majesty, whose nose is in the dust, whose eyes are filled with tears and whose heart has submitted.

Consider this story; It is reported by a trustworthy man of the past that as he was passing through a street he saw the door of a house open. A woman came out with a child who was crying and pleading while she was pushing him out. She left him outside the house and slammed the door shut in his face. The child left the door and walked a distance. Then he stopped, looked about, began to think, and not finding any other place but his own house where he could take shelter nor anyone who would care for him as his mother would, he returned to his house dejected, sad. He found the door shut. He sat at the sill, put his cheek on the threshold and slept with tear marks on his cheeks. He was in this state when the mother opened the door. When she saw him in this state she could not control herself. She bent down, grabbed him to her bosom, began to kiss him and say in tears: “Oh my boy! My dear child! My very soul! Where were you? Didn’t I tell you not to disobey me? Do my bidding, and don’t force me to punish you, while I hate to do that.” Then she carried the child back and closed the door behind her.

That is the story of a mother and a child: the story of disobedience, punishment, return, forgiveness and unbound love. But the Prophet has told us that: “Allah loves His creation more than a woman does her child. “In fact, there is no comparison between the love of a mother for her child and that of Allah whose Mercy encompasses everything. Allah (swt) is immensely pleased with a man when he repents and turns to Him. And we shall never be deprived of anything by a Lord who is more pleased with the repenting man, than that man who was traveling through an arid land. He dismounted and took shelter under a tree seeking some rest. He lay there with his beast, loaded with food and water, at his side. But when he awoke, lo! The beast was gone. He began to search for it frantically. He climbed a hill but couldn’t see a trace of it. He climbed another hill and still no trace of it. Finally, when hunger and thirst overtook him, he said, ‘Let me go back to the tree, and lay down there until death overtakes me.’ So he went back to the tree, and lay there with eyes closed – in total despair. And lo! As he opened his eyes and raised his head, there the beast was, right before his very eyes, with all the food and water loaded on it in tact! He rushed to it and picked up its halter. (Can you imagine his happiness) But lo! Allah is happier with a man when he turns to Him seeking His forgiveness, than the man who found his beast when he had lost all hopes.

Know it, my dear brother, that true repentance of every sin also brings with it humility and devotion to Allah, and that pleading of a penitent is very dear to Allah. So that what follows after repentance is obedience of a greater degree to the extent that sometimes Satan regrets that he enticed him into that sin at all. That is why you will see that those who repent become very much changed personalities.

Allah does not abandon a man who comes to Him a penitent. Compare the situation with that of a father who used to look after his son with great love and care, providing him with the best of clothing, food and toys. Then one day the father sent him on an errand. But, as the boy was walking an enemy took hold of him, tied him and carried him away to the land of the enemies. There his master treated him exactly in the opposite, manner. So that whenever the boy remembered his father and his treatment, his eyes swelled with tears, and the heart with pain. He was in this condition of ill-treatment at the hands of his enemies, when their caravan happened to pass by his father’s place again. As he looked around he found his father standing nearby. He ran to him and threw himself at him crying “my father, my very father.” His master followed him and was trying to pull him away, but the boy clung to his father, refusing to let him go. What do you think of this father? Do you think he will abandon him to the enemy, refusing to take back the child?

If not, then what is your opinion of the Lord whose love of His creation is greater than the love of a father for his child? When a slave of His runs away from his enemies, and throws himself at the threshold of His door, rolling down in dust before him, saying: “O my Lord! Have mercy upon him who has no one to show Mercy save You. .. no Helper save you… no refuge save You… no Savior save you… I am Your slave… in Your need… dependent on You… beggar at Your door… You are the refuge… with You is the shelter… there is no refuge but with You nor escape from You except to You…” then surely the Lord is not going to turn him back empty handed.

Come along then. On to the good deeds, to virtuous living, in the company of the righteous, steering yourself safe from deviations after the right direction, and misguidance after guidance. And Allah is with you.

Wassalamu ‘Alikum wa rahmatullahi wa barakatuhu.

Question 1: I fall into a sin and then repent, but my base self overcomes me and I fall into it again. Does this nullify my earlier repentance leaving the previous sins intact, unforgiven?

Answer: In the opinion of the majority of scholars it is not conditional for a repentance to be accepted that the penitent does not fall into the same sin again. It is conditional that the sin be given up immediately and that there should be true feelings of regret in the heart. This should be accompanied by the firm intention not to fall into it again. Now, with these conditions met, if he falls into it again, then this will be considered a new sin altogether requiring a new repentance and with no connection with those of the past.

Question 2: Is repentance over a particular sin acceptable while I am a victim of another?

Answer: Yes, repentance over a particular sin is acceptable even if the repentant insists on another sin which is of a different nature and not the same as the one he has repented. To take an example, if a man repents having accepted “interest money”, but not drinking wine, his repentance over the interest money is acceptable, and vice versa, but if he repents simple interest but not compound interest then his repentance is invalid. So also if he repents drugs but insists on drinking wine, or vice versa, then that repentance is invalid too. It will also be incorrect and unacceptable if a man repents adultery with a woman but commits it with another. In all these cases they have only shifted from one variety of sin to another within the same kind.

Question 3: I have neglected many rights of Allah in the past, such as Prayers, fasts, zakah. Am I required to repeat them or compensate for them?

Answer: So far as the five-time Prayers are c oncerned the preferred opinion is that the repetition or compensation, (or what is known as qadah in Arabic), is not obligatory for the reason that Prayers are obligatory at a particular time and once that time has elapsed, there is no way to offer them.

[The author has expressed the view current in Saudi Arabia. The opinions of the four Imams, however, is that if a Prayer is intentionally missed, then, first it should be repented for, and second, it should be compensated for with a Prayer similar to it as soon as possible,. And the predominant opinion is that such qadah should be given preference over the nawafil. See "Al-Fiqh 'Ala Madhahab al-Arba'ah" for further details.] (Ed.) However one ought to seek Allah’s forgiveness and offer as many un-obligatory Prayers (nawafil) as possible. As for fasts, yes, if a man was a Muslim at the time they became obligatory and he did not fast, then their performance is required accompanied by feeding of a poor Muslim for every day of fast that was not observed during previous years. And always a day for a day, no more no less.

Example 1: A man did not fast three days of the Ramadan of the year 1400 A.H., and five days of the Ramadan of the year 1401 A.H., and all out of negligence then he must now fast 8 days, and feed eight poor Muslims in compensation.

Example 2: A girl attained maturity in the Ramadan of the year 1400 A.H. but out of shame and modesty did not inform anyone of her periods, and, rather, continued fasting say for eight days of the cycle. Then she repented. With that she has to redo the eight days of fast.

It may also be pointed out here that this is the predominant position. A minority opinion is that the ruling for fasts is the same as that for the Prayers, that is, there is no qada for fasts in the case of a person who did not fast and did not have a valid reason for not fasting.

As for him who did not offer the obligatory zakah, it is necessary for a repentant to offer them for all previous unpaid years, for, it is, from one angle, Allah’s right, while from another, poor people’s right. (See Madarij Al-Salikin for further details).

Question 4: If the sin involves a right of man then what form should repentance take?

Answer: The basis for the Answer is the tradition of the Prophet who said: “He who has a right of his brother on him, be it of the nature of money or honor, let him compensate for it before he is made to compensate for it on a Day when there will be neither Dinar nor Dirham to deal with. Instead, if he has a good deed in his account it will be taken away from him and given to the person he had wronged. And if he has no good deed in his account, sins of the other person will be taken from him and added to his account.” (Bukhari). Accordingly, the repentant can escape the questioning only by either giving back the people wronged their due or seeking their forgiveness. If they forgive, he need not worry, but if they do not, then he must return their dues.

Question 5: I have done some backbiting involving a man or a group of people, or, have slandered some people with what they didn’t have anything to do. Is it a condition of repentance that I should inform them and seek their pardon. And if this is not required then how do I repent?

Answer: The Answer will depend on the nature of the interests of the people involved. If the case is such that if he were to inform them of what he had once said about them, it would not be likely to increase their anger, then, he should do that and seek their forgiveness. He may then tell them – in general terms, and without offering details – that he had wronged them in the past by expressing such sentiments about them that were not right and just, and that now he has repented and seeks their forgiveness.

But if the case is the opposite, that is, the fear is that if he told them of the previous backbiting or slander, they will – and in most cases that is most likely to happen – be angry with him, or will not be satisfied with the general terms, rather, will demand to know all the details, which is sure to provoke them to anger, then, in such a case, it is not obligatory on him to let them know and seek their forgiveness. For the shari’ah does not order increase in injury and wrongs. And informing a person who was in a happy mood, of things that will evoke feelings of distress or anger, is something against the purpose of the shari’ah which believes in the spread of happiness and brotherliness. In fact, sometimes such info rming may give place to animosity where there was love. In such situations it is enough to repent in the following manner.

• Evoke in oneself the feelings of regret, and seek forgiveness from Allah accompanied by the conviction that it was an abominable and unlawful thing in which he had indulged.
• Try and make up for what he had said earlier before others by denying the presence of things and qualities he had alleged were in them and clear the person or persons involved.
• Follow up by mentioning and asserting good qualities of those he had spoken ill of in the presence of the same people in whose company he had slandered them.
• Defend the people he had slandered when they are ill spoken of in his presence.
• Pray to Allah in secret to forgive the sins and shortcomings of those he had wronged. (See Madarij Al-Salikin, and Al-Mughni with explanatory notes for further elucidation).

You must note, dear brother Muslim, that there is a difference between the material right s of the people and non-material rights, between backbiting and defamation. When the material rights are returned to the people, they are put to some use and cause increase in happiness, and therefore they must not be put under the mattress. Whereas non-material rights, such as those concerning a man’s honor, when returned to the people can only cause increase in distress.

Question 6: How does a murderer repent for his sin?

Answer: A murderer has three rights on him. That of Allah, that of the murdered person, and those of his or her immediate kin. As for Allah’s right it cannot be requited but with true repentance.

The right of the immediate kin can be required by the murderer by handing himself over to them in order that th ey: a) either turn him over to the authorities for execution, b) accept monetary compensation from him, or c) forgive him.

The right of the person himself who was murdered cannot be compensated for in this world. Some scholars are of the opinion – and this seems to be the preferable opinion – that if the murderer is true in his repentance, Allah will clear him of his sin and compensate on his behalf by satisfying the person murdered on the Day of Judgment.

Question 7: How does a thief repent?

Answer: If the thing he has stolen is still in his possession it should be returned to the owner. If it has been used or disposed off, then an amount equivalent of its value should be returned to the owner – unless the owner will forgive.

Question 8: I find it extremely difficult to go back to those whom I had stolen from, nor can I ever confess to them in order to win their forgiveness. What shall I do?

Answer: It is not necessary for you to face the embarrassment of informing them yourself, or offering compensation in person. You can send their dues to them say by post or through another man without revealing your identity. You can also place the thing in their sight without their knowledge, or say to them if you have to go in person that “someone” – who doesn’t like to reveal his name – says this is your property. In short, the important thing is to return to the people their property.

Question 9: I used to steal some money on and off from my father’s pocket. Now I do not know how much I stole. Nor can I admit to him now. What shall I do?

Answer: Try and estimate to the best of your memory, the total amount you have stolen, and return it. And there is no harm if you return it as secretly as you stole.

Question 10: I stole from some people. Now I have repented. But I do not know where they live. Or, another may say: I embezzled some money from a firm which has wound up its business. Or yet another person may say: I pilfered some material form an establishment which has shifted its premises. What shall I do now?

Answer: In all these cases the requirement on you is to search for them to the extent of your means. If you find them return them their right. If the owner or owners have died, then their right should be returned to their immediate kin. However, if you cannot locate them then spend in charity equal amounts on their behalf. Allah will give them the reward of this charity. And if they are unbelie vers Allah will compensate them in some way or the other in this world itself, since there are no rewards for the unbelievers in the Hereafter.

This is similar to the story that Ibn Qayyim has written in his Madarij Al-Salikin (1/388). He states that a soldier of a Muslim regiment stole from the war spoils. Then, after some time, he repented and took with him what he had stolen and reported to the Commander of the regiment But the Commander refused to accept it back saying: ‘And how do I return this to the soldiers, seeing that they have dispersed.’ The man then went to a scholar – Hajjaj b. Sha’ir seeking his advice. Hajjaj told him: ‘Man! Allah knows each soldier’s name and address. Send one fifth of the amount to the government, and spend the rest in charity in their name and Allah will give them the reward.’ The man did so. And when the news reached Mu’awiyya b. Sufyan who was then the ruler, he said: ‘That I had been the man who gave that ruling, is dearer to me than half of what I rule over.’ Imam Ibn Taymiyya has also given a similar ruling. (See Madarij)

Question 11: I swindled some money from some orphans. Then I invested it in a trade and it proved to be very profitable so that it came back to me manifold. But fear of Allah has overtaken me and I want to repent. How do I do it?

Answer: The scholars have expressed different opinions. The nearest to truth seems to be that you return the entire original sum to the orphans plus half of the profits: as if you and they had been partners with their capital and your labor. Hence the division.

This ruling has come from Imam Ahmed. It is also the opinion of Ibn Taymiyya which his disciple Imam Ibn Qayyim prefers. This also applies to the situation in which you have rust led a cattle which gives birth to calves. The cattle must be returned and the calves must be split. If the original cattle dies then its price plus half of its calves must be returned.

Question 12: A man works in an air-transport company. He steals away a tape-recorder. After many years he repents. Now should he return the same transistor radio, or a similar model or its price, especially when the original model is not sold in the markets now?

Answer: He must return the same pie ce along with an additional amount equal to the reduction in that occurred due to its usage. Of course it is to be accomplished in a suitable manner.. However if he is afraid of being dishonored then he can give in charity the same amount for the man whose property it was.

Question 13: I used to have interest money with me. But I have spent it all. Now I want to repent. What’s due on me?

Answer: Nothing is due on you except repentance and seeking of forgiveness from your Lord, even though it was a serious crime seeing that Allah (swt) did not declare war in the Qur’an against any kind of sinner except the one who takes interest money.

Question 14: I purchased a car with money some of which had been earned in a lawful manner and some in an unlawful manner. I have it in my possession. What should I do now?

Answer: If a man purchases a thing that can not be physically divided, such as a car or a house, and it has been purchased with money that had been earned partly lawfully, and partly unlawfully, then what is to be done is to separate out the same amount as that was unlawful and spend it in charity in order to purify that item. And if the unlawful portion was due to other people, then it must be returned to them in the manner described above.

Question 15: What shall a man do with profits he made from selling cigarettes, while it has got mixed up with other lawful money?

Answer: He who did business with things that are prohibit ed in Islam, such as musical instruments, blue-film cassettes, cigarettes etc., ought to give away in charity all the profits he made from them. This will be a means of purification and will not be counted as spending in the way of Allah, for Allah is Pure and does not accept but the pure. And if this money gets mixed up with other earnings, as in the case of a shop owner who sells many other items, then if he can compute the amount of profits made from them, let him do it in the hope of purifying the rest of his earnings.

In other words he who has some money earned through unlawful means and he intends to repent, then:

1. If he was an unbeliever at the time of earning the money, he is not obliged to atone for them or seek their purification. For the Prophet did not demand from his followers that they purify their wealth after coming into the fold of Islam.
2. If he was a Muslim at the time of earning the money, well aware of its unlawfulness, then he should separate it out at the time of repentance.

Question 16: A man used to accept bribes. Then Allah guided him to righteousness. What shall he do with what he used to earn was bribes?

Answer: There can be two situations.

1. Either the bribes he used to a ccept were from those that had been wronged who had to offer bribe as a means of obtaining what was their right, in which case the repentant should return the their amounts or articles or whatever. For what he took from them is considered as having been taken by force or through deceit.
2. Or the bribe was taken from a man like he himself was before repenting. That is, someone who usurped the rights of others. This amount may not be returned to him. Instead the repentant should spend it on the poor and the destitute (without any hope of rewards for this spending). He must, nevertheless, repent the harm he caused to some people by giving their right away to others who had no right to them but obtained them on the strength of bribes.

Question 17: I used to do unlawful things and used to get paid for them. Now I have repented. Do I have to return the amounts thus earned?

Answer: Yes, one who commits unlawful deeds and accepts pay offs for them, should get rid of the amounts made when he repents. But such amounts should not be returned to those who paid them.

For instance, when a call-girl repents, she should not return her wages of sin to her customers. When a singer repents he should not return the wages he earned to the band he belonged to or the people who paid. When a man who used to sell wine or drugs repents he should not return the amounts to those who used to buy from him. Nor should he who used to swear for others as a false witness return the amounts he earned to those for whose benefit he used to swear. The reason being that if he returns the amounts to him who paid, then he will be depositing with him both the unlawful money as well as the unlawful commodity that he took through bribe or wages of sin. Therefore it will be enough if he gets rid of such unlawful earning himself. This is the preference of Sheikh al-Islam Ibn Taimiyyah as well as his disciple Ibn Qayyim as stated in his Madarij.

Question 18: There is another problem that has been wor rying me for some time, namely, I committed fornication with a woman. How do I repent. Can I marry her in order to cover up the whole affair. And another man says he committed fornication outside of his country, and he knows that the woman conceived and delivered a child. Is this his child? And is it obligatory on him to bear the costs of the child’s upbringing?

Answer: Questions of this sort are asked so often and by so many that it is time Muslims paid serious attention to their reformation in the light of the Qur’an and sunnah, in order that such things do not occur in the first place. Special stress is to be laid on lowering of the gaze, forbidding of hand shakes between men and women, wearing of the full veil, prohibition of meetings in secrecy in particular and mixing of sexes in general, discouraging of travel to non-Muslim countries, and early marriages. As for the question about one who committed fornication, there can be two situations.

1. Either the man did it by force, that is, raped the woman, then such a man should send her the amount of mahr (marriage-gift), as compensation for what harm he caused her. As for himself, he should sincerely repent. And, if the matter has reached the courts of law, and they know of the man, then he should be punished according to the shari’ah law. See Madarij 1/366.
2. Or, he has he had sex with a woman who had consented to the act. There is nothing due from such a man except repentance. Neither the child is his, nor is the cost of upbringing due on him because it is an illegal child and must be attached to the mother and not to the father.

The man’s marriage to the woman, for the sake of covering up the issue, is also not lawful. For Allah says: “An adulterer does not marry but an adulteress or an idolatress. And an adulteress does not marry but an adulterer or an idolater.” (Al-Noor: 3)

It is also not lawful to marry a woman who is pregnant with adultery, even if the man has fathered the baby in the womb, as it is also not la wful to marry a woman about whom it is not known if she is pregnant or not. Nonetheless, if he repents, and she also repents, and she is proved to be not carrying a child then it is allowed that he marry her and begin a new life.

Question 19: Supposing – and may Allah save us from such a thing – that I sinned with a woman and then we married. And after many a year we both repent. What is required of us now?

Answer: So long as both of you are true in your repentance, it is required of both of you to get married anew in the presence of a wali (legal guardian of the woman) and two witnesses. But it is not necessary that it be done officially. It will suffice even if the whole proceeding takes place inside a house.

Question 20: A woman says she married a virtuous man. But she had committed things before marriage that Allah disapproves of. Now her conscience pricks her. She would like to know if it is necessary for her to confess to her husband what she used to do before marriage?

Answer: No, it is not necessary for either of the two spouses to inform the other of what they used to do before their marriage. Let her or him who happens to have fallen in such evils screen himself or herself even as Allah has screened them. A true repentance should suffice.

As for him who married a virgin, but it became apparent to him that she is not so, for reasons of promiscuity committed before marriage, then it is his right that he should take back the mahr he paid her and let her go. Nevertheless, if he finds that she has truly repented, then, if he lays a cover on the affair and retains her in marriage, surely he will be rewarded for it by Allah.

Question 21: What is required of a man who repents homo sexuality?

Answer: It is obligatory on both of them – the active and the passive partners – to repent to Allah urgently, passionately and sincerely for it is not known if Allah sent such combination of punishments as He did in the case of the people of Lut who used to commit this filthy crime. The combination of punishments was as follows:

1. They were blinded and left groping, as Allah said: “We blinded them.”
2. A thunderous cry (tore their hearts).
3. Their towns were turned upside down.
4. Allah rained upon them stones of baked clay and destroyed them completely.

Accordingly the punishment in Islam for sodomy is death whether the two involved are married or unmarried. Said the Prophet: “Whomsoever you find committing the act, kill them: both the active and the passive partners.”

Question 22: I have repented. But in my possession are some of the unlawful things such as musical instruments, cassettes, films etc. Shall I sell them – keeping in view that they will fetch me a very good price?

Answer: Sale of such banned articles is disallowed in Islam. Said the Prophet : “When Allah declares a thing unlawful then He declares sale-purchase of such things also unlawful.” Also you know that when you sell it to someone he will put them to evil use, and you will become one who aided him. While Allah says: “Do not co-operate in unlawful affairs.”

As for worldly losses, have faith that what is in store with Allah is worthier and longer lasting. He will, in His Mercy and Generosity, give you a goodly reward.

Question 23: I was a misguided man spreading un-Islamic ideologies such as secularism, an writing stories and articles eulogizing atheism, and using my poetry as a vehicle to spread corruption and liberalism. Then Allah turned to me in favor and brought me forth from darkness into Light. Now how shall I repent?

Answer: This of course is a great blessing of Allah and a favor. We pray to Allah that He grant you perseverance. As for those who were engaged – whether with their tongue or pen – in opposing Islam by spreading ideologies and faiths opposed to Islam, or by spreading innovations, or corruptions, they should do the following:

1. Announce their repentance and renounce all that they used to spread of antagonism to Islam, in order that the renunciation becomes well known, and so that no one can claim to be misguided by their disowned writings. This renunciation is a thing obligatory and conditional for the acceptance of repentance. Says Allah: “Save for those who repent, make amends and show clearly, it is to such that I turn, and I am very Forgiving, very Compassionate.” (Al-Baqarah: 160)
2. They should now onwards engage themselves in the spread of the truth of Islam, spend their energies in defending its teachings, and educating the people in their religion.
3. They should use their power of speech or writing to counter-attack the forces of falsehood, in exposing their tricks, plans and strategies, even as he used to co-operate with them in opposing Islam and thus become a sword in the defense of Islam. So also, it is binding on him who convinced another man, even if in a private meeting, against things declared unlawful by Islam, such as, for instance, interest taking, to get in touch with the person he was instrumental in changing his opinion and let him know of his own changed opinion.

So the man started towards that town. However, while he was halfway through the journey death overtook him. The angels of ‘mercy’ and ‘punishment’ descended and began to argue over him. The angels of mercy said: ‘This man had repented and was seeking his Lord, (therefore he is our share),’ while the angels of punishment claimed that, ‘he had never done a good thing in life,’ (so he was their share). While they were thus arguing, another angel arrived in the form of a man. They decided to accept him as their arbitrator. He said: ‘Measure the earth between the two towns and let him be assigned to the fate of the one he is nearer to.’ When they measured they found him nearer to the town he was heading towards. So the angels of mercy took him away.”

Another version has it that “he was nearer to the town of the righteous people by just the span of the hand.” And another version of a trustworthy report has it that “the earth was ordered to stretch itself to become closer from this end and farther from the other. So that when they measured they found him nearer to the town (of the righteous) by virtue of which he was forgiven.”

Now, what can come in between a man and repentance? O you who imagine that your sins are too great – do you think that your sins are greater than those of that man (the murderer of a hundred souls) to whom Allah turned in mercy? Why should you despair? Indeed crimes can be even greater than this and yet they will be forgiven (with true repentance). Consider this,: Says Allah, glorified be He: “(The true servants of Allah are those) who do not call upon another god with Allah, who do not slay the soul Allah has forbidden, save by right, and do not commit adultery. And whosoever does that shall meet the price of sin. His chastisement will be doubled on the Day of Reckoning and he will abide therein for ever – save him who repented, believed and did righteous deeds, such are those whose evil deeds will Allah change into good ones. Allah indeed is very Forgiving, very compassionate.” (Al-Furqan:68-70)

Consider the words: “Such are those whose evil deeds will Allah change into good ones.” It shows the magnanimity of Allah. And the scholars have said that the changing will be of two kinds. First, change of a man’s evil qualities into good ones (in this world itself). For instance of polytheism into monotheism, adultery into chastity, untruthfulness into truthfulness, deceit into honesty, etc. And second, the change of evil deeds into good ones on the day of Judgment.

Also consider the words: “The evil deeds will be changed into good ones.” Allah didn’t specify whether He will change every evil deed into a good one of equal magnitude. Rather it was left open, and can be lesser, equal, or even greater – depending upon the quality and sincerity of repentance. This is yet another grace from our Lord. The following hadith brings out this point:

Abdul Rahman bin Jubair  narrates on the a Prophet , on whom be peace, (another report suggests that a very old man whose eye-lashes had fallen over his eyes stood before the Prophet  supporting himself on a cane), and said: “What will you say of a man who did not leave an evil deed – major or minor – but he committed it. (Another report has it that there wasn’t an evil deed that he left uncommitted to the extent that were they to be divided between the people of the world, they would destroy them all). Is there repentance for him?” The Prophet  asked him: “Have you embraced Islam?” He said: “Yes! I testify that there is no god but Allah, and that you are His Messenger.” The Prophet  told him: “Do good deeds (now onwards) and stay away from evil. Allah will change all of them into good ones.” The man said: “And my treacheries an debaucheries?” The Prophet  said: “Yes (them too)”. The man cried out: “Allah is great” and kept repeating until he disappeared from the sight.

Here a repenting man may ask. When I was in error and sins, not even doing my Prayers – an act that severed my links with Islam – I used to do some good things. Will I be rewarded for them after I have repented or are they lost to the winds? The Answer is in another hadith.

‘Urwa b. Zubair  reports Hakim b, Hizam  as saying that he asked the Prophet , on whom be peace: “O Apostle of God! What is your opinion about those good deeds that I used to do in the days previous to Islam, such as spending in charity, liberating a slave, or being good to my relation. Are they to be rewarded for?” The Prophet  told him: “It is culmination of those good deeds that led you to Islam.”

So, with repentance the sins will be forgiven and evil deeds of the past will be changed into god ones. What more do you want?

What shall I do when I have sinned?

Someone may ask: How do I go about repenting from a sin? Do I just say, “I repent” and that’s it, or is there anything to be done after that?

The Answer is, there are basically two things that should be immediately done. The first is an act of the heart viz. to sincerely regret the sins of the past. The second is an act of the body viz. to bring up some good deeds, starting with two cycles of Prayer of repentance. The following is a hadith in support:

Abu Bakr , says: “I heard the Prophet , say, ‘There isn’t a man who, when he commits a sin, rises, makes ablution, and offers two raka’a of Prayers, but Allah forgives him his sins.’ Then the Prophet  recited the verse: ‘Those (are the true believers) who but Allah forgives the sins? They do not insist upon the sins they have committed, and they know (that Allah is Forgiving).’ ” (Al-Imran:135)

There are other reports that describe more in detail how these two cycles of Prayers of repentance must be offered. For instance:

1. There isn’t a man who makes ablution (and does it well), but sins fall off the limbs of the body with the last drop of water. And doing an ablution well includes saying the bismillah in the beginning, and some other prayer-words after it such as: “I bear witness that there is no deity save Allah, the One, and I also bear witness that Muhammad  is His slave and Messenger.” Or, “O Allah! Make me of the repenting, and make me of the purified.” Or, “O Allah! With praises to You I bear witness that there is no deity but You. I seek your forgiveness and turn to you in repentance.”
2. Offers two raka’a of Prayers.
3. Does them with full presence of mind and heart.
4. Commits no mistake within the Prayers.
5. Does not speak to himself within them.
6. Recites the prayer-words in them well and in humility.
7. Then seeks Allah’s forgiveness.

 Result?

1.His past sins are forgiven.
2.He can be assured of Paradise.

And then, as these things have been achieved he should now increase his good deeds to the extent possible. Don’t you see what ‘Umar did when he had committed the mistake of arguing with the Prophet , at Hudaibiyya. He used to offer special act of worship, (like fasting, almsgiving etc.), to atone for that sin. Consider also the following hadith.

“He who commits some evil deeds, and then turns to doing good deeds is like the man who had on him a tight-fitting coat of mail made of steel, so tight, it would almost choke him. Then he did a good deed and it opened up a little for him. And then he followed it up with another and it opened up a little for him. And then he followed it up with another and it opened up a little more until it became so loose as to fall off to the ground.”

So you see how good deeds release a man from the clutches of past sins and liberate him from the tension that they cause. Let me at this point offer you the abridged version of an incident which is laden with lessons.

Ibn Mas’ud  says a man came to the Prophet  and said: “O Apostle of Allah, I found a woman in a garden and did everything to her except having sex: I kissed her, and hugged her and so on, but I didn’t go beyond this. So judge me as you wish.” The Prophet  said nothing in reply and the man went away. Upon this ‘Umar  remarked: “Allah would have left it in secret if he had left it in secret.” The Prophet looked in the direction the man had gone and said: “Call him back.” When they called him back he recited him the following verse: “Establish Prayers at the two ends of the day and early part of the night. Indeed good deeds wipe out evil ones. And this (Qur’an) is a reminder unto the mindful.” (Hud:114)

Upon hearing this Mu’adh  (and according to another report ‘Umar ) said: “O Apostle of Allah, is this for him alone or (the rule) is common?” He  replied: “No it is common.”

The companions of sin chase me

You may say: I would like to repent and change my ways but my former evil companions pursue me wherever I go. No sooner do they know of a change in me than they launch an attack on me, and I feel myself weak against them. What shall I do?

The Answer is, bear with patience for this is the way of Allah. This is how He tries His slaves in order for everyone to know who the true ones are and who the phony, and, in order that He may distinguish the pervert from the righteous.

Once you have taken the path to virtue, persevere. These evil people who are Satan of the jinn and men, will conspire with each other in order to turn you back from the path of reformation, therefore, listen to them not. They will say about what you are attempting that this is an infatuation that will not last, that it is a passing crisis and soon you will recover, and so on. In fact, it was heard that a man said about his former companion who had begun to change his life, ‘What evil he has fallen into?!’

No wonder that when a young man put down the receiver refusing to talk to his former girl-friend after he had decided he will change his life, she dialed him after a few days to tell him that she hoped by then he was cured of his evil inspirations! It is for such situations that Allah has revealed: “Say, I take refuge with the Lord of the people, the King of the people, the God of the people… from the evil of the secret whisperings.. (Al-Nas:1-6) Is your Lord then more worthy of obedience or these evil companions?

You should also know that they will chase you in every place and will employ every means to win you back to their ways. A young man once confided to me that his former girl-friend used to order her chauffeur to drive behind him. She used to chide and entice him through the window of her car while he would be heading for the mosque! But says Allah: “God grants firmness with the firm word to those who have believed, in this world, an (so He will) in the Hereafter.” (Ibrahim:27)

One of the means these evil companions of sin will employ to entice you will be to remind you of the pleasures of the sins of the past, through mementos, messages, pictures, letters and so on. But do not pay attention to them, and be reminded of the story of Ka’b b, Malik. He was a Companion of the Prophet  who had stayed back from the Tabuk campaign. When, as a punishment, the Prophet  ordered that he was to be boycotted by everyone until Allah cleared him, the Ghassanid king wrote to him a letter in which he said: “I am to learn that your (man meaning the Prophet ) has abandoned you. But you are not the kind of person that should be belittled and wasted. Join us. We will treat you much better.” What was the reaction of the Companion? Says he: “When I read the letter, I said to myself, this is yet another trial from my Lord. Then I threw it to the fire.”

This is how, my dear young man or woman, you should treat those things sent to youto win you back, burn them to ashes and: “Be patient. For Allah’s promise is true. And let not those who do not believe weaken you.” (Al-Rum:60)

They threaten me

You may say, I want to repent but my old companions threaten me that they will reveal my past activities, and publish my secrets among the people, using those pictures and other proofs they have and thus disgrace me. What shall I do?

We say, fight against these friends of the devil. And rest assured that the tricks of the devils are weak. These are some of the tactics of Satan but will avail nothing before the patience and perseverance of a believer firm in his belief. And also know that if you try to please them and yield to them there is no end to their demands on you. You will destroy yourself altogether in the end. Rather do not pay attention to them, do what is right and say: “Allah is enough for me. He is the best of the supporters.” The Prophet  himself, when he feared a people, used to pray in words:

“O Allah! We beseech You to take them by their throats. And seek for ourselves Your protection against their mischief’s.”

True, it is not always easy. That girl for instance, is in a great fix who is told by her former boy-friend that he has recorded all her conversations, and has preserved all the pictures, and will send them to her relatives if she will refuse to date with him. She is certainly not in an enviable situation. This is exactly what happened with those singers and actors that repented. Their former friends and companions distributed some of their pictures in the markets in order to apply psychological pressure on them and force them back to their own company. But Allah is with those who repent, who fear Him. He is the Friend of the believers in Him. He does not waste them. He does not ignore them. Never has it happened that a man sought His protection and He refused him. Also know that with every hardship comes ease, and after every impasse comes an opening. We offer you at this juncture the story of a Companion of the Prophet who used to help in the escape and emigration of the weak people from Makkah to Madinah. The report runs as follows:

” There was a man in Makkah called Marthad b. Abu Marthad . He used to help in the escape of the captured Muslims at Makkah until they had reached Madinah. There was also a woman in Makkah called ‘Anaq. She was his girl-friend. This Marthad had promised a prisoner help in his escape to Madinah. He narrates the story himself. Says he: ‘I went to the place (where the man was imprisoned) and hid myself under the shadow of one of the Makkan walls. It was a full moon night. It so happened that ‘Anaq passed by. She saw my shadow by the side of the wall, and when she reached me, she recognized me. “Is that Marthad?” she asked. I said, “Yes”. “Welcome!” she said, “come and spend the night with me.” I said: “Dear ‘Anaq, Allah has forbidden fornication.” Suddenly she cried out: “People! Here is the man who used to steal away your prisoners.” Some eight men began to chase me. I climbed a mountain (outside of Makkah) called Khandama and hid in a cave. They were right on top of me at the mouth of the cave. But Allah blinded them and they returned giving up the chase. (After it was all cool) I also returned and picked up the tied prisoner. By God, he was a heavy man. I carried him until we had reached the grasslands. Then I freed him (from his chains). Then I carried him again (probably he was injured :tr.) – and he gave me a hard time. At last we reached Madinah. There, when I went to meet the Prophet  I asked him if he would allow me to marry ‘Anaq. I asked him the question twice but he gave no reply until Allah Most High revealed: “An adulterer does not marry but an adulteress or an idolateress. And an adulteress does not marry but an adulterer or an idolater.” (Al-Noor: 3) The Prophet told me: “Marthad! A fornicatordoes not marry but a fornicatoress or an idolateress, and a fornicatoress does not marry but a fornicator or an idolater. Therefore don’t marry her.” ‘ Do you see how Allah defends those who believe in Him, and how He bestows His favors upon them?

Nevertheless, let us suppose that worse come worst, they publish things about you that you hate to be published. But you can always explain your position to the people. Tell them, yes, once I was in the wrong but now I have repented. What do those who are publishing these things want of me now?

And let us all remember that true disgrace is that of the Hereafter when a man will be exposed not in the presence of a hundred or two hundred, thousand or two thousand people, but in the presence of millions of jinn, the angels and men starting from Adam till the last man. To the prayer then of Ibrahim  who said: “And, O Lord! Degrade me not upon the Day they will be raised up. The day when neither wealth nor the offsprings shall be of any profit; save he who will come to Allah with a pure heart.” (As-Shu’ara’:87-89)

And seek strength with the following prayer-words of the Prophet :

“O Allah! Screen our secrets and grant us peace in place of fear. O Allah! Help us direct our vengeance toward those who wrong us, and help us against those who oppress us. O Allah! Let not our enemies nor those who envy us rejoice over (our failures).”

Past sins haunt me

You may say: I committed many sins, but even after I have repented, I am haunted by their memories. They spoil my simple pleasures and the quiet of my nights. What’s the solution?

Our Answer to you, dear brother in Islam is as proofs of the sincerity of your repentance. This indeed is the regret that is desirable: the regret which has been equated with repentance. But your hope should be that Allah will forgive all the sins. And do not despair for Allah says: “And despair not but tho se that are misguided.” (al-Hijr: 56) Ibn Mas’ud  is reportedto have said: “The greatest of sins are:

   1.To ascribe partners unto Allah,
   2.To be unmindful of Allah’s strategy, and,
   3.To despair of Allah’s mercy.”

A believer is always between fear and hope. May be one of them will weigh more on him in a particular situation. For instance, when he sins fear overwhelms him and which drives him to repent. But when he has repented then hope overtakes him and he seeks forgiveness.

 Courtesy: http://www.themodernreligion.com

Sometimes a man asks: I would like to repent, but I have such a huge collection, and such a wide variety of evil deeds in my account that I do not know if Allah will forgive me.

Let me tell you in reply, my brother, that this is not your specific problem but that of many a young man who wants to repent his sins. Let me give you the example of a young man. He started his career of sin at a very early age. By the time he had reached seventeen years of his there was not a sin – major or minor – that he had not committed teeming up with people of all sorts – young and old. He had even committed indecencies with a little girl adding to the list of thefts committed on various occasions. Then he repented, began to do his tahajjud, fast every Monday and Thursday, and read the Qur’an after every morning Prayer. But, he used to ask, is this repentance acceptable (to Allah)?

 Our Answer to him and to every sinner is that we should always turn to the Qur’an and sunnah to find out what they have to say about the problem at hand, and what is the cure and solution they offer. When we refer to the Qur’an in this regard we find that Allah, glorified be He, tells us:

 “Tell them (O Muhammad ): ‘O My slaves who have wronged their souls, do not despair of Allah’s mercy, for Allah will forgive all the sins. He is indeed very Forgiving, very Compassionate, Turn to Him then, and obey Him (in all your affairs).’” (Al-Zumar:53,54).

This then is the Answer which does not need further elucidation.

As for the thought that the sins are so numerous that Allah may not forgive them, it arises, first of all, from a lack of faith and knowledge of the magnitude of Allah’s mercy. Secondly, it is because of the lack of appreciation of Allah’s capability to forgive any number of sins. Thirdly, it indicates failure on the part of the penitent to come up with another important deed of the heart viz., “hope”. And fourthly, it is lack of appreciation of the way in which repentance can wipe out sins. we shall therefore, discuss each of these points a little more in detail.

As for the first, it should be enough to quote Allah Himself who says:

“My mercy has encompassed every thing.” (Al-A’raf:56) 

As for the second, a hadith qudsi should be enough to quote. Said the Prophet  on whom be peace: “Says Allah, ‘He who knows (and believes) that I forgive all sins, then I do forgive all his sins, and do not care – so long as he does not suggest partners unto Me.” And the rule will be applied (continues the Prophet ) in the Hereafter.”

As for the third, another hadith should offer the cure. The Prophet  quotes Allah as having said: “Son of Adam! If your sins were to reach the limits of the sky, and then you seek My forgiveness, I shall forgive you, and I do not care. Son of Adam! If you will bring sins equal in volume to the earth and then you meet Me (on the day of Judgment) in the state that you would not have suggested partners unto Me, I shall give you in return forgiveness equal to the volume of the earth.”

And, as for the fourth, another hadith of the Prophet should be enough for the purpose. Said he:

“He who repented is like him who has no sin on him.”

In addition, for the sake of every one who thinks that the forgiveness of his sins is a doubtful affair, we narrate the hadith that follows in the next section.

Courtesy: http://www.themodernreligion.com

People waiting for the Maghrib Adhan to break their fast - Madinah

Muslims generally break their fast by eating dates. Prophet (Sallallaahu Alayhi Wasallam) is reported to have said:

“If anyone of you is fasting, let him break his fast with dates. In case he does not have them, then with water. Verily water is a purifier.”

The Prophet (Sallallaahu Alayhi Wasallam) used to break his fast by eating some dates before offering Maghrib Salaat, and if ripe dates were not available, he used to substitute them with some dried grapes. When they too were not available, he used to have a few sips of water, according to some reports. Modern science has proved that dates are part of a healthy diet. They contain sugar, fat and proteins, as well as important vitamins. Hence, the great importance attached to them by the Prophet.

Dates are also rich in natural fibers. Modern medicine has shown that they are effective in preventing abdominal cancer. They also surpass other fruits in the sheer variety of their constituents. They contain oil, calcium, sulphur, iron, potassium, phosphorous, manganese, copper and magnesium. In other words, one date satisfies the minimum requirements of a balanced and healthy diet. Arabs usually combine dates with milk and yoghurt or bread, butter and fish. This combination indeed makes a self-sufficient and tasty diet for both mind and body.

Dates and date palms have been mentioned in the Noble Qur’an twenty times, thus showing their importance. The Prophet likened a good Muslim to the date palm, saying:

“Among trees, there is a tree like a Muslim. Its leaves do not fall.” 

Dates are rich in several vitamins and minerals. When the level of trace elements falls in the body, the health of the blood vessels is affected leading to an increased heart-rate and a consequent inability to perform its function with normal efficiency. As dates are also rich in calcium, they help to strengthen the bones. When the calcium content in the body decreases, children are affected with rickets and the bones of adults become brittle and weak.

Dates are also important in keeping up the health of eyes. It is quite effective in guarding against night-blindness. In the early years of Islam, dates served as food for Muslim warriors. They used to carry them in special bags hung at their sides. They are the best stimulant for muscles and so the best food for a warrior about to engage in battle.

The Prophet (Sallallaahu Alayhi Wasallam) used to combine dates with bread sometimes. At other times he mixed ripe dates with cucumber, or dates combined with ghee. He used to take all varieties of dates, but he preferred the variety called Ajwah.

 Courtesy:  http://www.themodernreligion.com/ramadan/dates.html