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Sincere Repentance

posted by Seifeddine-M on 14th September 2019 - 0 comments
[b]The one who commits a sin then repents sincerely will be in a better state after repenting than he was before he committed the sin [/colour] [b]Question [/colour] Someone committed a major sin when he was young, and he has repented from it and hopes that his repentance was sincere and will be accepted by Allah, because of what he felt in his heart of regret and remorse. But he often wonders whether it is possible that Allah, may He be glorified and exalted, will regard him as equal to one who did not fall into major sin throughout his life, because he feels that he is of lower standing than others. [b]Answer[/b] Praise be to Allah.

Du'aa' in the Last Third of the Night

posted by Seifeddine-M on 22nd June 2018 - 0 comments
Of the great mercy of Allaah سبحانه و تعالى is that he has favoured certain times over others. Thus, He has distinguished these timings so that the worshipper can eagerly anticipate their arrival, and thus pray earnestly and sincerely. Had all timings been the same, the worshipper would not have had the enthusiasm and fervor that exists during more blessed times. Therefore is it important that the one who desires that his du'aa' be answered utilise these times, and ensure that his du'aa' be more frequent and sincere during them. One of these special times is during the last third of the night.  The night extends from sunset to dawn, and can be divided into three parts. If, for instance, sunset is at 6:00 p.m., and dawn at 4:00 a.m., the night is then 10½ hours long, and each one third is 3½ hours long. The last one third would then extend from 1:00 a.m. to 4:30 a.m. During this time, when most of creation is in a deep sleep, the true worshipper is awake, earnestly praying to his Creator سبحانه و تعالى, reflecting upon Allaah's creation, the heavens and the earth. In fact, Allaah سبحانه و تعالى describes the true believers as those who: [color=#ff0000]"And in the hours of dawn, they seek forgiveness from their Lord." (Sooratudh-Dhaariyaat, 51:18)

The Power of Repentance!

posted by Seifeddine-M on 26th April 2018 - 0 comments
Allaah سبحانه و تعالى says,    [color=#ff0000]"Surely, those who persecute believing men and believing women, and do not repent, will face the torment of Hell, and the punishment of the blazing Fire."[/color] (Sooratul-Burooj, 85:10)  Imaam Ibn Katheer رحمه الله commented, [color=#ff0000]"Surely, those who persecute believing men and believing women," [/color] meaning, they burned them. This was the opinion of Ibn 'Abbaas رضي الله عنهما, Mujaahid رحمه الله, Qataadah رحمه الله, ad-Dahhaak رحمه الله and Ibn Abzaa رحمه الله.  [color=#ff0000]"And do not repent"[/color] meaning, they do not cease from what they are doing, and do not regret what they had done before. 

Repentance Of The Muslim Who Intentionally Kills Another Muslim

posted by Seifeddine-M on 20th November 2013 - 0 comments

There is a difference of opinion concerning the repentance of a murderer. The majority of the scholars say that there is a chance for complete repentance. They base their conclusion on general verses like the following: "Say: "O 'Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allah, verily Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful." (Soorah az-Zumar, 39:53)


Is Tawbah Definitely Accepted?

posted by Seifeddine-M on 24th October 2013 - 0 comments

al-Hafidh Ibn Rajab al-Hanbali رحمه الله said, "The apparent outward meaning of the texts shows that whoever turns to Allaah سبحانه و تعالى wholly sincerely, and the conditions of tawbah are all fulfilled in him, then one can assert that Allaah سبحانه و تعالى will accept his tawbah just as one can assert the acceptability of the Islaam of the kaafir when he submits authentically in Islaam. This is the position of the great majority and Ibn 'Abdul Barr's رحمه الله words indicate that it is the consensus. Some people say that one cannot assert the acceptance of tawbah, but rather that it is hoped for and the person who makes tawbah is subject to the will [of Allaah سبحانه و تعالى]. They sought to prove that by the words of Allaah سبحانه و تعالى:


Does Mere Acknowledgement Of Sin Combined With Tawheed Lead To Its Forgiveness?

posted by Seifeddine-M on 4th March 2013 - 0 comments

Shaykh al-Islam Ibn Taymiyyah رحمه الله said, "With regards to the question, 'Does the mere acknowledgement of sin combined with tawheed lead to its forgiveness and the alleviation of difficulty, or is something else required?' we answer by saying: What lead to forgiveness of sins, along with tawheed, is repentance. [1] For example, Allaah سبحانه و تعالى will not forgive shirk unless it be repented from, as He, the Exalted, says in two places in the Qur'an,


Repentance In Action

posted by Seifeddine-M on 17th July 2012 - 0 comments
It is reported that ‘Alî Ibn Husayn – Allâh have mercy on him – said, [b]“Tawbah is only through action, and turning back from what has been done. Tawbah is not by mere speech.”[/color]

[Ibn Abî Al-Dunyâ, Al-Tawbah article 57]



Tawbah (Repentance) - [url=][/url]

Tawbah (Repentance)

posted by Seifeddine-M on 22nd February 2011 - 0 comments

Allah, the Exalted, says: [b]"O you who believe! Turn to Allah with sincere repentance!"[/b] (66:8) The Arabic word for repentance is tawbah which means 'a return'. So, tawbah is not merely an emotional attitude as the English word, 'repentance' seems to suggest. It is necessary to repent from every sin. If the offense involves the Right of Allah, not a human, then there are three condition to be met in order that repentance be accepted by Allah (azza wa jal): (1) Acknowledging one's sin as a sin, being ashamed of it and feeling remorseful. (2) Giving up the sin altogether. (3) Making up one's mind firmly never to indulge in it again. If any one of these three elements is missing, the tawbah is not genuine. Thus, it is not enough for one's salvation merely to utter the words of repentance, unless the words are supported by remorse for the sins committed in the past, abstinence from them in the present and determination of not giving way to them in the future. But if the sin involves a human's right, it requires a fourth condition, i.e., to absolve onself from such right. If it is a property, he should return it to its rightful owner. If it is slandering or backbiting, one should ask the pardon of the offended. Abu Hurairah (رضي الله عنه) reported: I heard Messenger of Allah (صلي الله عليه وسلم) saying: "By Allah, I seek Allah's forgiveness and repent to Him more than seventy times a day.'' [Al-Bukhari] Anas ibn Malik Al-Ansari (رضي الله عنه), the servant of the Messenger of Allah () narrated: Messenger of Allah (صلي الله عليه وسلم) said, "Verily, Allah is more delighted with the repentance of His slave than a person who lost his camel in a desert land and then finds it (unexpectedly)." [Al-Bukhari and Muslim] In another version of Muslim (رحمه الله), he said: "Verily, Allah is more pleased with the repentance of His slave than a person who has his camel in a waterless desert carrying his provision of food and drink and it is lost. He, having lost all hopes (to get that back), lies down in shade and is disappointed about his camel; when all of a sudden he finds that camel standing before him. He takes hold of its reins and then out of boundless joy blurts out: 'O Allah, You are my slave and I am Your Rubb.' He commits this mistake out of extreme joy." Abu Musa Al-Ash`ari (رضي الله عنه) reported: The Prophet (صلي الله عليه وسلم) said: "Allah, the Exalted, will continue to stretch out His Hand in the night so that the sinners of the day may repent, and continue to stretch His Hand in the daytime so that the sinners of the night may repent, until the sun rises from the west." Abu Hurairah (رضي الله عنه) narrated: Messenger of Allah (صلي الله عليه وسلم) said, [b]"He who repents before the sun rises from the west, Allah will forgive him." The rising of the sun from the west is a sign of the Day of the Judgement. After the sun rises from the west, repentance will not benefit the one who repents, nor will believing benefit the one who then believes. [color=red]"The day that some of the Signs of your Lord do come, no good will it do to a person to believe then, if he believed not before, nor earned good (by performing deeds of righteousness) through his Faith." (6:158) Regarding this Verse, Abu Sa'eed Al-Khudree (رضي الله عنه) related that the Prophet (صلي الله عليه وسلم) said, "The rising of the sun from its west." (Ahmad). At-Tirmidhee (رحمه الله) related it through a different chain, and he said about it, "Ghareeb." Others have related the saying without ascribing it to the Prophet (صلي الله عليه وسلم). When discussing the Tafseer of this verse, Al-Bukhaaree (رحمه الله) related from Abu Hurairah (رضي الله عنه) that the Messenger of Allah (صلي الله عليه وسلم) said, "The Hour will not arrive until the sun rises from its west. When the people see it, all upon it (the earth) will believe. And that is the time when 'no good will it do to a person to believe then, if he believed not before.'" (Bukhaaree) Other than At-Tirmidhee (رحمه الله), all others from Al-Jamaa'ah related it through different chains from Abu Hurairah (رضي الله عنه) and they all ascribed the Hadeeth to the Prophet (صلي الله عليه وسلم). Abu Hurairah (رضي الله عنه) related that the Messenger of Allah (صلي الله عليه وسلم) said, "The Hour will not arrive until the sun rises from its West. When it rises (from its west) and when the people will see it, they will all believe, and that is when no good will it do to a person to believe then (if he believed not before)." The Prophet (صلي الله عليه وسلم) then recited the above mentioned Verse. (Bukhaaree). Muslim (رحمه الله) related the same, but through a different chain. Abu Hurairah (رضي الله عنه) related that the Messenger of Allah (صلي الله عليه وسلم) said, "When three come out, no good will it do to a person to believe then, if he believed not before, nor earned good (by performing deeds of righteousness) through his faith: the rising of the sun from its west, the smoke, and the beast of the earth." (Ahmad) Muslim and At-Tirmidhee related the same Hadeeth through different chains. `Abdullah ibn `Umar bin Al-Khattab (رضي الله عنهما) reported that: The Prophet (صلي الله عليه وسلم) said, "Allah accepts a slave's repentance as long as the latter is not on his death bed (that is, before the soul of the dying person reaches the throat)." [At-Tirmidhi, who categorised it as Hadith Hasan] The word Ghargharah means the stage when soul is about to leave the body and reaches the throat. In other words, the time when one suffers the agony of death. Abu Sa`id Al-Khudri (رضي الله عنه) reported: Prophet of Allah (صلي الله عليه وسلم) said: "There was a man from among a nation before you who killed ninety-nine people and then made an inquiry about the most learned person on the earth. He was directed to a monk. He came to him and told him that he had killed ninety-nine people and asked him if there was any chance for his repentance to be accepted. He replied in the negative and the man killed him also completing one hundred. He then asked about the most learned man in the earth. He was directed to a scholar. He told him that he had killed one hundred people and asked him if there was any chance for his repentance to be accepted. He replied in the affirmative and asked, `Who stands between you and repentance? Go to such and such land; there (you will find) people devoted to prayer and worship of Allah, join them in worship, and do not come back to your land because it is an evil place.' So he went away and hardly had he covered half the distance when death overtook him; and there was a dispute between the angels of mercy and the angels of torment. The angels of mercy pleaded, 'This man has come with a repenting heart to Allah,' and the angels of punishment argued, 'He never did a virtuous deed in his life.' Then there appeared another angel in the form of a human being and the contending angels agreed to make him arbiter between them. He said, `Measure the distance between the two lands. He will be considered belonging to the land to which he is nearer.' They measured and found him closer to the land (land of piety) where he intended to go, and so the angels of mercy collected his soul". [Al-Bukhari and Muslim] In another version: "He was found to be nearer to the locality of the pious by a cubit and was thus included among them". Another version says: "Allah commanded (the land which he wanted to leave) to move away and commanded the other land (his destination) to draw nearer and then He said: "Now measure the distance between them.' It was found that he was nearer to his goal by a hand's span and was thus forgiven". It is also narrated that he drew closer by a slight movement on his chest. (References: Riyad us Saliheen; Book Of The End) Also see: [url=]Seeking Forgiveness[/b], and [url=]Forgive Me For I Have Sinned[/b]


Seeking Forgiveness

posted by Seifeddine-M on 19th December 2010 - 1 comment
Allah, the Exalted, says: [b]"And ask forgiveness for your sin...''[/b] (47:19) [b]"And seek the forgiveness of Allah. Certainly, Allah is Ever Oft-Forgiving, Most Merciful.''[/b] (4:106) [b]"And declare the freedom of your Rubb from imperfection beginning with His praise, and ask His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives.''[/b] (110:3) [b]"For Al-Muttaqun (the pious) there are Gardens (Jannah) with their Rubb, underneath which rivers flow. Therein (is their) eternal (home) and Azwajun Mutahharatun (purified mates or wives). And Allah will be pleased with them. And Allah is All-Seer of the (His) slaves. Those who say: `Our Rubb! We have indeed believed, so forgive us our sins and save us from the punishment of the Fire. (They are) those who are patient, those who are true (in Faith, words, and deeds), and obedient with sincere devotion in worship to Allah. Those who spend (give the Zakat and alms in the way of Allah) and those who pray and beg Allah's Pardon in the last hours of the night.''[/b] (3:15-17)

Between The Past And The Future

posted by Seifeddine-M on 29th November 2010 - 0 comments
Your life in the present moment is in between the past and the future. So what has preceded can be rectified by tawbah (repentance), nadam (regret) and istighfar (seeking Allaah’s forgiveness). And this is something that will neither tire you, nor cause you to toil as you would with strenuous labour. Rather it is an action of the heart. Then as regards the future (then it can be corrected) by withholding yourself from sins. And this abandonment is merely the leaving of something and to be at ease from it. This also is not action of the limbs, which requires you to strive and toil. Rather this is a firm resolve and intention of the heart – which will give rest to your body, heart and thoughts.

So as for what has preceded, then you rectify it with repentance. And as for the future – then you rectify it with firm resolve and intention. Neither of these involves any hardship or exertion of the limbs. But then your attention must be directed to your life in the present - the time between two times. If you waste it, then you have wasted the opportunity to be of the fortunate and saved ones. If you look after it, having rectified the two times – what is before and after it, as we have said – then you will be successful and achieve rest, delight and ever-lasting bliss. However, looking after it is harder than that which comes before and after it, since guarding it involves keeping to that which is most befitting and beneficial for your soul, and that which will bring it success and well-being.

[Imam Ibn ul Qayyim al Jawziyyah - rahmatullahi alaih]
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