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Archive for the ‘Sins’ Category

Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him, said:

The punishment for a sin committed by a believer is removed in ten ways:

1. He repents to Allah (taubah), so Allah accepts his repentance, for the one who repents from sin is like the one who has no sin.

2. He seeks forgiveness from Allah (istighfar), so Allah forgives him.

3. He does good deeds that erase his sin for good deeds erase bad ones.

4. His believing brethren pray for him or seek forgiveness for his sins during his life or death.

5. Or they [ask Allah] to bestow on him as gift from the reward for their deeds, with which Allah benefits him.

6. His Prophet Muhammad, sallallahu `alayhi wa sallam, intercedes for him.

7. Allah tests him with trials in this world which expiate his sin.

8. Allah tests him in al-Barzakh (the intermediate life in the grave, between the death and the Day of Judgment) which expiates his sin.

9. Allah tests him in the various stages of the Day of Judgment which expiates his sins.

10. Or the Most Merciful of those who have mercy has mercy on him.

Whoever, then, is missed by these ten cannot blame anyone but himself.

Majmoo` al-Fatawa 1:45, 7:487
(Translated by Islaam.com)

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Ibnul-Qayyim (may Allah have mercy upon him) said in At-Turuq Al-Hakeemah (1/406-408):
And from that, is that it is obligatory upon the ruler to prevent the mixing of men and women in the marketplaces, (public) areas and gatherings of men. Maalik (may Allah have mercy upon him and be pleased with him) said: “I hold that it is for the Imaam to give priority to scrutinizing the goldsmiths (who are) sitting in the gatherings of women. And I hold that he should not leave the young woman to sit with the goldsmiths. As for the woman of high rank and the man who is a lowly servant, (the woman) having no (reason to have) concern for the gathering and he (the servant) does not care who sits with him, then I do not see a prohibitive problem with that.”
The Imaam will be asked about that; and the fitnah in it is great. He (sallallahu alayhi wa sallam) said: “I have not left behind a fitnah more harmful upon the men than women.” And in another Hadeeth: “Separate the men and women.” And in another Hadeeth, he said to the women: “You should be on the outer borders of the path.”
It is obligatory upon him (the ruler) to prevent the women from going out beautified and wearing make-up.  And he must prevent them from wearing clothing in which they are Kaasyaat ‘Aariyaat (Clothed but Naked at the same time); such as clothing that is loose and flimsy. He should prevent them from speaking to men in the streets and he should (likewise) prevent the men from that. And if the ruler sees that it causes corruption to the woman that she, adorns herself with makeup, beautifies herself or her clothing with dye or the likes, then some of the jurists have permitted with regards to that, and they were correct, that he may confine the woman (to her home) if she frequently goes out of her house; and that is the least of the monetary punishments; especially if she goes out wearing make-up. Rather, silent agreement of the women upon that is considered to be aiding in sin and disobedience; and Allah will question the ruler concerning that. The Chief of the Believers, ‘Umar ibn Al-Khattaab (may Allah be pleased with him), prevented the women from walking in the pathways of men and mixing with them in the streets. So it is upon the ruler to follow his example in that.
Al-Khallaal said in his Al-Jaami’: “Muhammad ibn Yahyaa Al-Kahhaal informed me that he told my father, ‘Abdullah, ‘I see the evil man with the woman (i.e. I see that it is the evil man who mixes freely with women)’ He said: He has spoken correctly with it (this statement).’ And the Prophet (sallallahu alayhi wa sallam) informed me (Thus as is in Ash-Shaamilah) that the woman who perfumes herself and goes out of her house is a fornicatress. And he forbade the woman from attending Salatul-‘Ishaa in the Masjid if she has scented herself with incense.”
The Prophet (sallallahu alayhi wa sallam) said: “When the woman goes out the Shaytaan accompanies her.” There is no doubt that allowing for the women to mix freely with the men is the origin of every trial and evil; and it is from the greatest reasons for the descending of punishment which is general (encompassing everyone) just as it is from the reasons for corruption of the general and specific affairs. Mixing between men and women is the reason for increase of Fawaahish (lewdness) and fornication; and it is from the reasons for general death and contagious diseases. When the prostitutes mixed with the hosts of Moosaa and began to commit acts of Faahishah (prostitution) amongst them, Allah sent the diseases to them so that in one day 70,000 people died. And the story is well known in the books of tafseer.
So from the greatest reasons for general death is the abundance of az-Zinaa (fornication) brought about by allowing women to mix freely with men and walk amongst them beautified wearing make-up. If the rulers knew what that contained from corruption of the Dunyaa and the people under their custody with regards to the religion, then they would be the most stern in the prevention of that.
‘Abdullah ibn Mas’ood (may Allah be pleased with him) said: “When az-Zinaa spreads in a village then Allah permits its destruction.”
Ibn Abid-Dunyaa said: Ibraheem ibnul-Ash’ab told us: ‘Abdur-Rahmaan ibn Zayd al-‘Amaa told us, on the authority of his father, from Sa’eed ibn Jubayr, from Ibn ‘Abbaas who said: Allah’s Messenger (sallallahu alayhi wa sallam) said: “A people have never shorted (others) in their measurements nor reduced their weights except that Allah ‘Azz wa Jal has prevented them from expansion. And fornication has not spread amongst a people except that death has spread amongst them (as well). And the act of the people of Loot has not appeared amongst a people except that ignominy spreads amongst them. And a people have not abandoned commanding the good and forbidding the evil except that their actions are not raised up (to Allah) and their supplications are not responded to.”
And may prayers and peace from Allah be upon his Prophet Muhammad, his family and companions.
Translated by: Raha  ‘Azeezuddeen Batts

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Author: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
Source: Al-Asaalah Magazine, Issue #10 al-manhaj.com
Translator: isma’eel alarcon

Question: What is the ruling on television today?

Answer: There is no doubt that television, today, is Haraam (forbidden). This is since television is like the radio and tape recorder – they are like all the other blessings that Allaah has bestowed upon His servants, as He has stated:

“And if you were to count the blessings of Allaah, you would never be able to count them.” [Surah An-Nahl: 18]

Thus, hearing is a blessing and eyesight is a blessing, and so are the lips and the tongue. However, many of these blessings become trials upon their possessors because they do not use them in a way that Allaah loves and wants for them to be used.

Therefore, I consider the radio, television and the tape recorder to be from the blessings of Allaah, but when are they deemed as blessings? When they are used to bring benefit to the ummah. Today, ninety-nine percent of what is on television is evil, licentious, immoral, forbidden, and so on, while one percent of it has some shows presented that are of benefit to some people.

But the consideration is with regard to the majority (and not the minority). So when a true Muslim state exists that can place programs based on knowledge, which would be beneficial for the ummah, at that point I will not say that television is permissible, but rather I will say that it is obligatory.

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The Difference between Minor Sins and Major Sins

A minor sin is one that doesn’t earn Allah’s anger or Hell. It’s a sin that a person isn’t promised retribution in the hereafter, a curse in this life, or a legal punishment.

Practicing good deeds serve as expiation for minor sins; as long as the person doesn’t commit major sins.

Allah says, “If you avoid the great sinswhich you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise).[ An-Nisa’ 31 ]

The Prophet (peace and blessings be upon him) said: The five daily prayers, Juma’h prayer till Juma’h prayer, Ramadan till Ramadan expiates everything between them, if you avoid the major sins.” [ Muslim 233]

Ash-Shaykh Abdur Rahman Al-Barrak (may Allah preserve him) said, “ The words if you avoid the major sins show the condition for having the minor sins forgiven. The minor sins aren’t forgiven unless the major sins are avoided. “

Some examples of minor sins are:

1. Looking at something prohibited

2. Stealing something, which doesn’t earn the legal punishment. i.e the value of something less than a quarter dinar.

3. A mother lies to her son and says come here and I will give you something. When he comes she doesn’t give him anything.

· A Major sin is one that earns Allah’s anger or Hell. It’s a sin that a person is promised retribution in the hereafter, a curse in this life, or a legal punishment. A major sin is one where faith is denied for its doer and the Prophet (peace and blessings be upon him) freed himself from its perpetrator.

Ibn Qayyim Al-Jawzee said,” People differ over the exact number of major sins. “ [Jawabul Kafee]

Abdul Azeez Ar-Rajhi said, “ The scholars differ over the number of Major sins. Some ulema say they are seven, some say seventeen, and some say seventy. In addition to these opinions some scholars say the number of majors sins are seven hundred. [ Sharh Al-Aqeedahtut Tahaweeyah ].

Majors sins are only removed by performing sincere repentance or by having the legal penalty imposed. Expiation for Major sins can also occur when the good deeds outweigh the bad deeds.

Some examples of Major Sins are:

1. Shirk

2. Cutting family ties

3. Bearing false testimony

4. Zina

5. Deception

Imam Ath-Thahabi and Muhammad ibn Abdul Wahhab wrote books about the major sins.

** These points were taken from Abdur Rahman ibn Nasr Al-Barrak’s and Abdul Azeez Ar-Rajhi’s explanation for Aqeedatut Tahaaweeyah (may Allah preserve them) Al-Hamdulilah both of these scholars are still alive today and are from among the students of the late Abdul Azeez bin Baz (may Allah rest him in Firdous). Shaykh Muhammad ibn Salih Al-Uthaymeen said before his death, “ After I’m gone ask Fawzan and Al-Barrak.” **

Translated and compiled by Abu Aaliyah Abdullah ibn Dwight Battle

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Saheeh al Bukhaaree
Volume 5, Book 59, Number 702

 

Narrated ‘Abdullah ibn Kab bin Malik:

Who, from among Kab’s sons, was the guide of Kab when he became blind: I heard Kab bin Malik narrating the story of (the Ghazwa of) Tabuk in which he failed to take part.

Kab said, “I did not remain behind Allah’s Apostle in any Ghazwa that he fought except the Ghazwa of Tabuk, and I failed to take part in the Ghazwa of Badr, but Allah did not admonish anyone who had not participated in it, for in fact, Allah’s Apostle had gone out in search of the caravan of Quraish till Allah made them (i.e. the Muslims) and their enemy meet without any appointment. I witnessed the night of Al-‘Aqaba (pledge) with Allah’s Apostle when we pledged for Islam, and I would not exchange it for the Badr battle although the Badr battle is more popular amongst the people than it (i.e. Al-‘Aqaba pledge). As for my news (in this battle of Tabuk), I had never been stronger or wealthier than I was when I remained behind the Prophet in that Ghazwa.

By Allah, never had I two she-camels before, but I had then at the time of this Ghazwa. Whenever Allah’s Apostle wanted to make a Ghazwa, he used to hide his intention by apparently referring to different Ghazwa till it was the time of that Ghazwa (of Tabuk) which Allah’s Apostle fought in severe heat, facing, a long journey, desert, and the great number of enemy. So the Prophet announced to the Muslims clearly (their destination) so that they might get prepared for their Ghazwa. So he informed them clearly of the destination he was going to. Allah’s Apostle was accompanied by a large number of Muslims who could not be listed in a book namely, a register.” Ka’b added, “Any man who intended to be absent would think that the matter would remain hidden unless Allah revealed it through Divine Revelation.

 So Allah’s Apostle fought that Ghazwa at the time when the fruits had ripened and the shade looked pleasant. Allah’s Apostle and his companions prepared for the battle and I started to go out in order to get myself ready along with them, but I returned without doing anything. I would say to myself, ‘I can do that.’ So I kept on delaying it every now and then till the people got ready and Allah’s Apostle and the Muslims along with him departed, and I had not prepared anything for my departure, and I said, I will prepare myself (for departure) one or two days after him, and then join them.’ In the morning following their departure, I went out to get myself ready but returned having done nothing. Then again in the next morning, I went out to get ready but returned without doing anything.

Such was the case with me till they hurried away and the battle was missed (by me). Even then I intended to depart to take them over. I wish I had done so! But it was not in my luck. So, after the departure of Allah’s Apostle, whenever I went out and walked amongst the people (i.e, the remaining persons), it grieved me that I could see none around me, but one accused of hypocrisy or one of those weak men whom Allah had excused.

Allah’s Apostle did not remember me till he reached Tabuk. So while he was sitting amongst the people in Tabuk, he said, ‘What did Ka’b do?’ A man from Banu Salama said, ‘O Allah’s Apostle! He has been stopped by his two Burdas (i.e. garments) and his looking at his own flanks with pride.’ Then Mu’adh bin Jabal said, ‘What a bad thing you have said! By Allah! O Allahs Apostle! We know nothing about him but good.’ Allah’s Apostle kept silent.”

 Kab bin Malik added, “When I heard that he (i.e. the Prophet ) was on his way back to Medina. I got dipped in my concern, and began to think of false excuses, saying to myself, ‘How can I avoid his anger tomorrow?’ And I took the advice of wise member of my family in this matter. When it was said that Allah’s Apostle, had come near all the evil false excuses abandoned from my mind and I knew well that I could never come out of this problem by forging a false statement. Then I decided firmly to speak the truth.

 So Allah’s Apostle arrived in the morning, and whenever he returned from a journey., he used to visit the Mosque first of all and offer a two-Rak’at prayer therein and then sit for the people. So when he had done all that (this time), those who had failed to join the battle (of Tabuk) came and started offering (false) excuses and taking oaths before him. They were something over eighty men; Allah’s Apostle accepted the excuses they had expressed, took their pledge of allegiance asked for Allah’s Forgiveness for them, and left the secrets of their hearts for Allah to judge.

Then I came to him, and when I greeted him, he smiled a smile of an angry person and then said, ‘Come on.’ So I came walking till I sat before him. He said to me, ‘What stopped you from joining us. Had you not purchased an animal for carrying you?’ I answered, “Yes, O Allah’s Apostle! But by Allah, if I were sitting before any person from among the people of the world other than you, I would have avoided his anger with an excuse.

By Allah, I have been bestowed with the power of speaking fluently and eloquently, but by Allah, I knew well that if today I tell you a lie to seek your favour, Allah would surely make you angry with me in the near future, but if I tell you the truth, though you will get angry because of it, I hope for Allah’s Forgiveness. Really, by Allah, there was no excuse for me. By Allah, I had never been stronger or wealthier than I was when I remained behind you.’

Then Allah’s Apostle said, ‘As regards this man, he has surely told the truth. So get up till Allah decides your case.’ I got up, and many men of Banu Salama followed me and said to me. ‘By Allah, we never witnessed you doing any sin before this. Surely, you failed to offer excuse to Allah’s Apostle as the others who did not join him, have offered. The prayer of Allah’s Apostle to Allah to forgive you would have been sufficient for you.’ By Allah, they continued blaming me so much that I intended to return (to the Prophet) and accuse myself of having told a lie, but I said to them, ‘Is there anybody else who has met the same fate as I have?’ They replied, ‘Yes, there are two men who have said the same thing as you have, and to both of them was given the same order as given to you.’ I said, ‘Who are they?’ They replied, Murara bin Ar-Rabi Al-Amri and Hilal bin Umaiya Al-Waqifi.’ By that they mentioned to me two pious men who had attended the Ghazwa (Battle) of Badr, and in whom there was an example for me. So I did not change my mind when they mentioned them to me.

 Allah’s Apostle forbade all the Muslims to talk to us, the three aforesaid persons out of all those who had remained behind in that Ghazwa. So we kept away from the people and they changed their attitude towards us till the very land (where I lived) appeared strange to me as if I did not know it.

We remained in that condition for fifty nights. As regards my two fellows, they remained in their houses and kept on weeping, but I was the youngest of them and the firmest of them, so I used to go out and witness the prayers along with the Muslims and roam about in the markets, but none would talk to me, and I would come to Allah’s Apostle and greet him while he was sitting In his gathering after the prayer, and I would wonder whether the Prophet did move his lips in return to my greetings or not. Then I would offer my prayer near to him and look at him stealthily. When I was busy with my prayer, he would turn his face towards me, but when I turned my face to him, he would turn his face away from me.

 When this harsh attitude of the people lasted long, I walked till I scaled the wall of the garden of Abu Qatada who was my cousin and dearest person to me, and I offered my greetings to him. By Allah, he did not return my greetings. I said, ‘O Abu Qatada! I beseech you by Allah! Do you know that I love Allah and His Apostle?’ He kept quiet. I asked him again, beseeching him by Allah, but he remained silent. Then I asked him again in the Name of Allah. He said, “Allah and His Apostle know it better.’ Thereupon my eyes flowed with tears and I returned and jumped over the wall.”

 Ka’b added, “While I was walking in the market of Medina, suddenly I saw a Nabati (i.e. a Christian farmer) from the Nabatis of Sham who came to sell his grains in Medina, saying, ‘Who will lead me to Kab bin Malik?’ The people began to point (me) out for him till he came to me and handed me a letter from the king of Ghassan in which the following was written:

“To proceed, I have been informed that your friend (i.e. the Prophet ) has treated you harshly. Anyhow, Allah does not let you live at a place where you feel inferior and your right is lost. So join us, and we will console you.”

When I read it, I said to myself, ‘This is also a sort of a test.’ Then I took the letter to the oven and made a fire therein by burning it.

When fourty out of the fifty nights elapsed, behold ! There came to me the messenger of Allah’s Apostle and said, ‘Allah’s Apostle orders you to keep away from your wife,’ I said, ‘Should I divorce her; or else! what should I do?’ He said, ‘No, only keep aloof from her and do not cohabit her.’ The Prophet sent the same message to my two fellows. Then I said to my wife. ‘Go to your parents and remain with them till Allah gives His Verdict in this matter.’

 Kab added, “The wife of Hilal bin Umaiya came to Apostle and said, ‘O Allah’s Apostle! Hilal bin Umaiya is a helpless old man who has no servant to attend on him. Do you dislike that I should serve him? ‘ He said, ‘No (you can serve him) but he should not come near you.’ She said, ‘By Allah, he has no desire for anything. By, Allah, he has never ceased weeping till his case began till this day of his.’

 On that, some of my family members said to me, ‘Will you also ask Allah’s Apostle to permit your wife (to serve you) as he has permitted the wife of Hilal bin Umaiya to serve him?’ I said, ‘By Allah, I will not ask the permission of Allah’s Apostle regarding her, for I do not know What Allah’s Apostle would say if I asked him to permit her (to serve me) while I am a young man.’

 Then I remained in that state for ten more nights after that till the period of fifty nights was completed starting from the time when Allah’s Apostle prohibited the people from talking to us.

When I had offered the Fajr prayer on the 50th morning on the roof of one of our houses and while I was sitting in the condition which Allah described (in the Qur’an) i.e. my very soul seemed straitened to me and even the earth seemed narrow to me for all its spaciousness, there I heard the voice of one who had ascended the mountain of Sala’ calling with his loudest voice, ‘O Kab bin Malik! Be happy (by receiving good tidings).’ I fell down in prostration before Allah, realizing that relief has come. Allah’s Apostle had announced the acceptance of our repentance by Allah when he had offered the Fajr prayer. The people then went out to congratulate us. Some bringers of good tidings went out to my two fellows, and a horseman came to me in haste, and a man of Banu Aslam came running and ascended the mountain and his voice was swifter than the horse. When he (i.e. the man) whose voice I had heard, came to me conveying the good tidings, I took off my garments and dressed him with them; and by Allah, I owned no other garments than them on that day. Then I borrowed two garments and wore them and went to Allah’s Apostle.
The people started receiving me in batches, congratulating me on Allah’s Acceptance of my repentance, saying, ‘We congratulate you on Allah’s Acceptance of your repentance.” Kab further said, “When I entered the Mosque. I saw Allah’s Apostle sitting with the people around him. Talha bin Ubaidullah swiftly came to me, shook hands with me and congratulated me. By Allah, none of the Muhajirin (i.e. Emigrants) got up for me except him (i.e. Talha), and I will never forget this for Talha.”

 Kab added, “When I greeted Allah’s Apostle he, his face being bright with joy, said “Be happy with the best day that you have got ever since your mother delivered you.” Kab added, “I said to the Prophet ‘Is this forgiveness from you or from Allah?’ He said, ‘No, it is from Allah.’ Whenever Allah’s Apostle became happy, his face would shine as if it were a piece of moon, and we all knew that characteristic of him.

 When I sat before him, I said, ‘O Allah’s Apostle! Because of the acceptance of my repentance I will give up all my wealth as alms for the Sake of Allah and His Apostle. Allah’s Apostle said, ‘Keep some of your wealth, as it will be better for you.’ I said, ‘So I will keep my share from Khaibar with me,’ and added, ‘O Allah’s Apostle! Allah has saved me for telling the truth; so it is a part of my repentance not to tell but the truth as long as I am alive.

By Allah, I do not know anyone of the Muslims whom Allah has helped fortelling the truth more than me. Since I have mentioned that truth to Allah’s Apostle till today, I have never intended to tell a lie. I hope that Allah will also save me (from telling lies) the rest of my life. So Allah revealed to His Apostle the Verse: “Verily, Allah has forgiven the Prophet, the Muhajirin (i.e. Emigrants (up to His Saying) And be with those who are true (in word and deed).” (9.117-119)

By Allah, Allah has never bestowed upon me, apart from His guiding me to Islam, a Greater blessing than the fact that I did not tell a lie to Allah’s Apostle which would have caused me to perish as those who have told a lie perished, for Allah described those who told lies with the worst description He ever attributed to anybody else.

 

Allah said:– “They (i.e. the hypocrites) will swear by Allah to you when you return to them (up to His Saying) Certainly Allah is not pleased with the rebellious people–” (9.95-96) Kab added, “We, the three persons, differed altogether from those whose excuses Allah’s Apostle accepted when they swore to him. He took their pledge of allegiance and asked Allah to forgive them, but Allah’s Apostle left our case pending till Allah gave His Judgment about it. As for that Allah said):– And to the three (He did forgive also) who remained behind.” (9.118) What Allah said (in this Verse) does not indicate our failure to take part in the Ghazwa, but it refers to the deferment of making a decision by the Prophet about our case in contrast to the case of those who had taken an oath before him and he excused them by accepting their excuses.

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It is a punishment for a sinner, indulging in sins, to eventually be forgotten by Allaah سبحانه وتعالى‎ and left alone with the devil. This is a stage of destruction for which there is no hope of safety.

For Allaah سبحانه وتعالى‎ has said, “O you who believe! Fear Allaah and keep your duty to Him. And let every person look to what he has sent forth for the morrow, and fear Allaah. Verily, Allaah is All-Aware of what you do. And be not like those who forgot Allaah, and He caused them to forget themselves. Those are the Fasiqun (rebellious and disobedient to Allaah)”. (Surah al Hashr, Verse 18-19)

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A Fly or a Mountain

‘Abdullah b. Mas’ûd – Allah be pleased with him – said:
The believer sees his sins as if he is sitting at the foot of a mountain fearing that it might fall on him, while the sinner (fâjir) sees his sins as a fly that lands on his nose, he just waves it away.
Al-Bukhârî, Al-Sahîh, The Book of Supplications, Chapter on Tawbah.
Ibn Hajr quotes in his commentary, Fath Al-Bârî:

Ibn Abî Jumrah said, “The reason for this [fear] is that the heart of a believer is illuminated; so when he sees from himself something that goes against what he illuminates his heart with, it is very distressing to him. The wisdom behind giving the example of a mountain is that a person might find some way to escape from other dangers, but if a mountain falls on a person he does not survive. In short, the believer is dominated by fear (of Allah) due to the strength of îmân he has; he does not therefore feel falsely secure about being punished because of his sins. This is the way of the Muslim: he always fears and checks on himself, his good deeds are little to him and he fears even the small bad deeds he has done.”
It’s just a small sin
Bilâl b. Sa’d – Allah have mercy on him – said:
Do not think about how small the sin is, but think about who you have just disobeyed.
Ibn Al-Mubârak, Al-Zuhd wa Al-Raqâ`iq Vol.1 p150.

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