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Tawbah (Repentance)

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#61 [Permalink] Posted on 29th October 2013 08:11
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جزاك الله خيرا
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#62 [Permalink] Posted on 29th October 2013 10:37
al-Haafidh Ibn Rajab al-Hanbali رحمه الله said,

"One of those things which are used to show that major wrong actions are not erased without turning in tawbah from them or being punished for them is the hadeeth of Sayyiduna 'Ubaadah Ibn as-Saamit رضي الله عنه. He said, 'We were with the Messenger of Allaah صلى الله عليه وسلم and he said, "Pledge allegiance to me on the basis that you will not associate anything as a partner with Allaah, you will not steal, nor commit adultery," - and he recited the ayah to them - 'And so whoever of you fulfils [his pledge] then his reward is with Allaah.' [48:10] "Whoever commits any of that and is punished for it then that is an erasure [of the deed] for him. Whoever commits any of that and Allaah veils him for it, then it is up to Allaah; if He wishes He will punish him and if He wishes He will forgive him."' [al-Bukhari, 18; Muslim, 1709]

Both of them narrated it in the two Saheeh books. In the narration of Muslim there is that, 'Whoever of you does [something which contravenes] the limits [of Islaam] and he is punished for it, then that is his atonement.' This shows that the [had punishments for contravening the] limits are acts of expiation and atonement. Imaam ash-Shaafi'ee رحمه الله said, 'I have not heard anything better in this section on the hadd punishments being acts of expiation and atonement for the people who do them than the hadeeth of 'Ubaadah Ibn as-Saamit.'

His word, 'and he is punished for it' comprises the punishments of the Sharee'ah, which are those that have a specific measure and those that do not have a specific measure, such as the discretionary punishments called ta'zeer, and it also comprises those punishments which come about through destiny such as misfortunes, illnesses and pain, because it is authentically established that the Prophet صلى الله عليه وسلم said, 'If fatigue, disease, worry, or grief strike a Muslim, even a thorn which pricks him, then Allaah erases his wrong actions by means of it.' [al-Bukhari, 5641; Muslim, 2573 and others]

It is narrated from Sayyiduna 'Ali رضي الله عنه that, for the one upon whom they are executed, the hadd punishment erases the wrong actions. [at-Tirmidhi, 2626; Ahmad, 1:99 and others]

Ibn Jareer at-Tabari رحمه الله mentioned a disagreement that people have over this issue, but he gave more weight to the view that the execution of a punishment for contravening the limits in itself erases major wrong actions, and he regarded the opposing argument as extremely weak.

I say that it has been narrated from Sa'eed Ibn al-Musayyab رحمه الله and Safwaan Ibn Sulaym رحمه الله that the execution of a hadd punishment does not erase major wrong actions and that it must be accompanied by turning in tawbah, and a group of later scholars, among them al-Baghawi رحمه الله and Abu ' Abdillaah Ibn Taymiyyah رحمه الله in their tafseer, regarded it as the more weighty view, and it is also the position of Ibn Hazm adh-Dhaahiri رحمه الله, whereas the former position is that of Mujaahid رحمه الله, Zayd Ibn Aslam رحمه الله, ath-Thawri رحمه الله and Imaam Ahmad رحمه الله.

As for the marfu' hadeeth from Sayyiduna Abu Hurayrah رضي الله عنه, 'I do not know whether the punishment for contravening the limits is a purification for its people or not,' al-Haakim [in al-Mustadrak, 1:36] and other narrated it , but Imaam al-Bukhari رحمه الله regarded it as faulty and he said, 'It is not reliable [as a hadeeth]. It is only one of the mursal hadeeth of az-Zuhri, and they are weak, and 'Abdur Razzaaq made a mistake when he regarded it as being connected [directly back to the Prophet صلى الله عليه وسلم with an unbroken chain of transmission].' He said, 'It is authentically established from the Prophet that the hadd punishments erase [major wrong actions].'

One of those things by which those who say that the hadd punishment does not erase major wrong actions take as proof is His words, exalted is He, about those who wage war: 'That will be their degradation in the dunya and in the akhirah they will have a terrible punishment, except for those who make tawbah before you gain power over them.' [Soorah al-Maa'idah, 5: 33-34] The outward meaning is that they have both the punishments of the dunya and the akhirah. That is answered by saying that their punishment in the dunya and their punishment in the akhirah are both mentioned but it is not necessary that they are united [i.e. both executed]. As for the exception, 'except those who make tawbah,' they are only excepted from the punishment of the dunya, because the punishment of the akhirah is dropped both before power is gained over them and after that."

[Jami' al-'Uloom wal-Hikam]
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#63 [Permalink] Posted on 20th November 2013 10:28
Repentance Of The Muslim Who Intentionally Kills Another Muslim


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)



"Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases, and whoever sets up partners with Allah in worship, he has indeed invented a tremendous sin." (Soorah an-Nisaa', 4:48)

Furthermore, there is a hadeeth recoreded by Imam al-Bukhari رحمه الله and Imam Muslim رحمه الله which states that a man killed one hundred people and Allaah still accepted his repentance. They also use the following hadeeth recorded by al-Bukhari and Muslim: "Allaah laughs at two men, one who killed the other and they both enter Paradise. One fought the other for the sake of Allaah and was killed [by the other]. Allaah repented toward the other and he embraced Islam and became a martyr." (However, this hadeeth is irrelevant because the embracing of Islam wipes away all previous deeds, including associating partners with Allaah سبحانه و تعالى. One cannot argue based on that hadeeth that if a Muslim murders another Muslim that he can repent.)

Another group of scholars, including Imam Abu Hanifah رحمه الله and Imam ash-Shafi'i رحمه الله, say that the murderer is under the decision of Allaah سبحانه و تعالى. He may forgive him or punish him, with or without repentance.

A third group of scholars say that there is no repentance for the murderer. This is the view of Sayyiduna Ibn 'Abbaas رضي الله عنهما, It has also been narrated from Sayyiduna 'Abdullaah Ibn 'Umar رضي الله عنهما, Sayyiduna Abu Hurayra رضي الله عنه and other early scholars. There is also one narration from Imam Ahmad رحمه الله to this effect. The evidence for this view are the following:

A hadeeth states, "It can be expected that Allaah may forgive every sin except [for the sin of] a man who intentionally kills a believer or a man who dies as a disbeliever." [1]

There is also another hadeeth with a similar implication. It states, "Allaah refuses to make for the killer of a believer any form of repentance." [2]

Yet another moving hadeeth related to this topic is the following: Sayyiduna Ibn 'Abbaas was asked about a person who murdered a believer and then repented and believed and did good deeds and was then guided. Ibn 'Abbaas said, "What repentance is there for him? I heard your Prophet صلى الله عليه وسلم say, 'The killed person will come hanging on to the killer with his veins flowing with blood. He will be saying, "Lord, ask this person why he killed me."'" Then he [Ibn 'Abbaas رضي الله عنهما] said, "By Allaah, Allaah revealed that [that is, ayah 93 of Soorah an-Nisaa (3)] and He did not abrogate it." [4]

Based on another narration, some argue that Sayyiduna Ibn 'Abbaas رضي الله عنهما made this statement with respect to someone who was intending to commit murder. Hence, Sayyiduna Ibn 'Abbaas رضي الله عنهما told him that there is no repentance for the murderer in the hopes that it would sway him from committing murder. Although it is difficult to accept that interpretation (unless the narration can be shown to be authentic), the hadeeth of the Messenger of Allaah صلى الله عليه وسلم seem to be clear on this point. All of the arguments of those who say that there is repentance are general arguments. They cannot overrule the specific arguments found in the hadeeth mentioned in the text above, all of which have been graded acceptable by Shaykh al-Albani رحمه الله.

The strongest conclusion, in this author's opinion, and Allaah سبحانه و تعالى knows best, is that when a murderer repents, that repentance will be of some benefit to him. However, that repentance is not enough to completely wipe away the heinous sin that he has committed. Therefore, he will still have to face some punishment in the Hereafter for his sin. [For some of the above information and for arguments by one who concludes that there is a complete repentance for the murderer, see Haamid al-Muslih, Al-Maasi wa Athaaruhu ala al-Fard wa al-Mujtama (Jeddah: Maktabah al-Dhiyaa, 1992), pp. 337-342] [5]

Notes:

[1] Recorded by Ahmad, an-Nisaa'i and Abu Dawood. Hasan according to Shaykh al-Albani رحمه الله. See, Silsilat al-Ahaadeeth as-Saheeha, vol. 2, p. 25

[2] According to Shaykh al-Albani رحمه الله, this hadeeth was recorded by Muhammad Ibn Hamzah in his Hadeeth, al-Waahidi in al-Waseet and al-Dhiyaa in al-Mukhtaar. Shaykh al-Albani concludes that its chain is saheeh. See, Silsilat al-Ahaadeeth as-Saheeha, vol. 2, pp. 309-310

[3] "And whoever kills a believer intentionally, his recompense is Hell to abide therein, and the Wrath and the Curse of Allaah are upon him, and a great punishment is prepared for him." (4:93)

[4] Recorded by an-Nisaa'i. At-Tirmidhi has something very similar. Shaykh al-Albani رحمه الله has declared a hadeeth with similar wording to it saheeh. See, Saheeh al-Jaami', vol. 2, p. 1333. This hadeeth may shed light on the previously mentioned point that there is no repentance for the murderer of a believer. If a person wrongs another, part of his repentance is to get the other person's forgiveness. If the other person is dead, he cannot ask him for forgiveness. On the Day of Judgement also, the murdered person will come hanging on to the murderer, as mentioned in this hadeeth. However, and Allaah knows best, a person's sincere repentance from murder may reduce a person's punishment in the Hell-fire.

[5] Commentary on the Forty Hadeeth of Imaam an-Nawawi رحمه الله, vol. 2, pp. 1064-1065
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#64 [Permalink] Posted on 21st November 2013 17:58
Don't Grieve ᴴᴰ | Allah Will Forgive You
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#65 [Permalink] Posted on 13th December 2013 10:16
Quote:
Sayyiduna 'Ubaadah Ibn as-Saamit رضي الله عنه said, 'We were with the Messenger of Allaah صلى الله عليه وسلم and he said, "Pledge allegiance to me on the basis that you will not associate anything as a partner with Allaah, you will not steal, nor commit adultery," - and he recited the ayah to them - 'And so whoever of you fulfils [his pledge] then his reward is with Allaah.' [48:10] "Whoever commits any of that and is punished for it then that is an erasure [of the deed] for him. Whoever commits any of that and Allaah veils him for it, then it is up to Allaah; if He wishes He will punish him and if He wishes He will forgive him."' [al-Bukhari, 18; Muslim, 1709]


al-Haafidh Ibn Rajab al-Hanbali رحمه الله said,

"As for the words of the Prophet صلى الله عليه وسلم, 'Whoever commits any of that and Allaah veils him for it, then it is up to Allaah; if He wishes He will punish him and if He wishes He will forgive him,' is a clear declaration concerning major wrong actions that whoever meets Allaah سبحانه و تعالى with them [without having turned in tawbah], then it is up to His will. This shows that the establishment of the obligations does not atone for them and does not erase them, since the generality of the Muslims guard the obligations, most particularly those who the Prophet صلى الله عليه وسلم took a pledge of allegiance from. The one who meets Allaah سبحانه و تعالى having turned in tawbah from them is excepted from that, because of the clear texts in the Book and the Sunnah showing that whoever turns in tawbah to Allaah سبحانه و تعالى, Allaah سبحانه و تعالى turns to him and forgives him. Thus, those who do not turn in tawbah remain subject to the will [of Allaah]."

[Jaami' al-'Uloom wal-Hikma (Compendium of Knowledge and Wisdom)]
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#66 [Permalink] Posted on 16th December 2013 10:09
al-Haafidh Ibn Rajab al-Hanbali رحمه الله said,

"The wrong actions of the one who turns in completely sincere tawbah are erased from him and his good actions remain for him, as Allaah, exalted is He, says:




"And We have enjoined on man to be dutiful and kind to his parents. His mother bears him with hardship and she brings him forth with hardship, and the bearing of him, and the weaning of him is thirty (30) months, till when he attains full strength and reaches forty years, he says: "My Lord! Grant me the power and ability that I may be grateful for Your Favour which You have bestowed upon me and upon my parents, and that I may do righteous good deeds, such as please You, and make my off-spring good. Truly, I have turned to You in repentance, and truly, I am one of the Muslims (submitting to Your Will). They are those from whom We shall accept the best of their deeds and overlook their evil deeds. (They shall be) among the dwellers of Paradise, a promise of truth, which they have been promised." (Soorah al-Ahqaaf, 46:15-16)





"And he (Muhammad صلى الله عليه وسلم) who has brought the truth (this Quran and Islamic Monotheism) and (those who) believed therein (i.e. the true believers of Islamic Monotheism), those are Al- Muttaqun (the pious and righteous persons). They will have whatever they desire with their Lord. That is the reward of the doers of good (muhsineen). So that Allaah may erase from them the worst of what they did and give them the reward, according to the best of what they used to do." (Soorah az-Zumar. 39:33-35)

When He describes these people as having taqwa and ihsaan He indicated that they do not persist in wrong actions, but that they rather turn in tawbah from them. His words, 'So that Allaah may erase from them the worst of what they did,' comprises major wrong actions because they are the worst actions. He says:



"That is the Command of Allaah, which He has sent down to you, and whosoever fears Allah and keeps his duty to Him, He will remit his sins from him, and will enlarge his reward. " (Soorah at-Talaaq, 65:5)

and so He based on taqwa, which comprises the performance of the obligatory matters and the giving up of things which are forbidden, the erasure of wrong actions and the multiplication of reward. Allaah سبحانه و تعالى informs us concerning the mu'minoon who reflect on the creation of the heavens and the earth that they say:



"Our Lord! Verily, we have heard the call of one (Muhammad صلى الله عليه وسلم) calling to Faith: 'Believe in your Lord,' and we have believed. Our Lord! Forgive us our sins and remit from us our evil deeds, and make us die in the state of righteousness along with Al-Abraar (those who are obedient to Allaah and follow strictly His Orders)." (Soorah Aal 'Imraan, 3:193)

and He informs us that He answered that prayer of theirs, and He erased their bad actions from them and entered then into the Garden.

So in His words, 'Forgive us our wrong actions, erase our bad actions from us,' He singles out 'dhunoob - wrong actions' for forgiveness and 'sayyi'aat - bad actions' for erasure, for it is said that 'sayyi'aat - bad actions' particularly mean minor wrong actions, and that by 'dhunoob - wrong actions' are meant major wrong actions, and that bad actions are erased, because Allaah سبحانه و تعالى has made acts of atonement for them in the world both in the Sharee'ah and through the decree of destiny, whereas wrong actions require forgiveness which will protect their perpetrator from their evil effects. Forgiveness and erasure are both close in meaning, because it is said about forgiveness that it means the veiling of the wrong actions, and it has also been said that it means protection from the evil effects of the wrong actions as well as their veiling.

It is for this reason that the cover of the head and that which protects it in war is called in Arabic mighfar [something worn beneath a helmet, or a section of chain mail worn beneath a cap as a protection], and not everything that covers the head is called mighfar [because they are not protective]. Allaah سبحانه و تعالى informs us that the angels supplicate for the mu'minoon who turn in tawbah for forgiveness and protection from bad actions. Erasure (takfeer) is of the same type, because the root of kufr is also veiling and covering over.

Some of the later generations made the distinction between the two of them that takfeer is the erasure of the traces of the wrong actions to the extent that it is as though it had never existed, and maghfirah - forgiveness - comprises along with that Allaah's being bounteous to the slave and honouring him, but there are some views on that."

[Jaami' al-'Uloom wal-Hikam: Compendium of Knowledge and Wisdom]
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#67 [Permalink] Posted on 22nd April 2014 10:04
True Tawbah-Some Key Issues Related to Repentance


'Tawbah' refers to asking repentance from Allah سبحانه و تعالى for the sins that we commit. Making sincere repentance or Tawbah raises a Muslim's stature with Allah سبحانه و تعالى.

One should renew repentance both when one remembers past sins and when one falls into them again:

(a) If one remembers a past sin it is recommended to renew one's remorse and seeking forgiveness, while being thankful to Allah سبحانه و تعالى for the success of leaving the sin; and

(b) If one falls into the same sin again it is obligatory to renew one's repentance, even if one keeps falling into the sin repeatedly.

The scholars caution, however, that one is not expected to try to bring to mind all one's past sins and repent from them. Rather, a general repentance from past sins is both valid and sufficient.

Some Key Issues Related to Repentance


(1) One shouldn't leave repentance if one keeps falling into the sin. Rather, one should keep renewing one's repentance--while striving to fulfill its conditions of sincere remorse, leaving the sin, and resolving never to return.

Often, sins are the manifestations of bad habits that have crept into our lives, and it takes repeated renewal of resolve to rid oneself of them. The Messenger of Allah (peace and blessings be upon him) reminded us in many hadiths that, "Allah continues accepting the repentance of a servant until they take their very last breath." [Tirmidhi (3460) and Ahmad (5885), from Ibn Umar (Allah be pleased with him)]

(2) The key to successful repentance is not merely resolving to leave the sin, but to figure out what is leading to the sin, and to take the positive means to stay away from the causes of the sin.

So, for example, if one finds oneself watching impermissible things when using the internet alone at night in one's basement, then successful repentance would entail changing one's internet use such that the matters leading one to sin are avoided, while also fulfilling the conditions of sincere repentance (namely, remorse, leaving the sin, and resolving never to return).

The early Muslims used to say, "Whoever considers consequences is safe."

Sincere Repentence:


Allah Most High says, "Turn towards Allah, O believers, every one of you, so that you may be successful." (24:31)

And He says, "Ask your Lord for forgiveness and then turn in repentance to Him," (11:3) and He says, "O you who believe! Turn in sincere repentance to Allah." (66:8)

The Prophet (Allah bless him & give him peace) said, "The one who repents from sin is like the one who never sinned." [Ibn Maja (3240)]

He also said, "Remorse is repentance." [Ibn Maja (4242) and Ahmad (3387)]

Abu Hurayra (Allah be pleased with him) reported that the Messenger of Allah (Allah bless him and give him peace) said, "Allah will turn towards anyone who turns in repentance before the sun rises from the place it set." [Muslim]

Imam Barkawi رحمه الله, the great Ottoman Scholar, defined repentance (tawba) in his Tariqa al-Muhammadiyya as, "Going back from desire to sin, with the determination of not returning to it, in exaltation of Allah and out of fear of His punishment." [al-Bariqa fi Sharh al-Tariqa, 3.139]

The Conditions for Repentance


The conditions for repentance are well known:

1.Leaving the sin;
2.Remorse over having committed the sin;
3.Resolve never to return to the sin;
(If it relates to the rights of another person, then to) Return the rights or property one wrongly took.
[al-Bariqa fi Sharh al-Tariqa; Riyad al-Salihin]

If these conditions are truly met, then one can expect one's sins to be forgiven. However, one has to be very careful about how sincere one is in fulfilling one's conditions. It is recommended to seek forgiveness a lot, and to repent every time the sin comes to one's mind.

If one keeps repeating the sin, then one should find the root cause(s) of the sin and eliminate them. For example, if one falls into a certain sin because of the company one keeps, then it would be necessary to either stop keeping their company, or to change the nature of one's relationship with them.

So, what is true repentance?


Ibn Hajar رحمه الله mentioned that Qurtubi رحمه الله quoted 23 different definitions of true repentance (al-tawba al-nasuh) in his tafsir. Ibn Hajar رحمه الله mentioned the most important of these:

1. Umar's words (Allah be pleased with him) that it is, "To sin and then never to return to it."

2. To hate the sin, and the seek forgiveness for it every time it occurs to one, as Hasan al-Basri (Allah have mercy on him) said.

3. Qatada's words (Allah have mercy on him), "To be genuine and truthful in one's repentance," which is what Imam Bukhari رحمه الله chose as the definition of true repentance in his chapter heading.

4. To have sincerity in one's repentance.

5. To be concerned about one's repentance not being accepted.

6. To be such that it does not need another repentance after it.

7. To be made out of fear and hope, and be accompanied by consistency in worship.

8. Like the seventh, but with the added condition that one desert those who assisted one in sin.

9. That one's sin be between one's eyes. [that is, one does not forget it.]
[Ibn Hajar, Fath al-Bari]

http://tazkiyatips.blogspot.co.uk/2014/04/true-tawbah-some-key-issues-related-to.html
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#68 [Permalink] Posted on 28th May 2014 10:50
Some of the Mufassireen [1] have said regarding the following ayah:



"And spend in the way of Allaah and do not throw [yourselves] with your [own] hands into destruction [by refraining]. And do good; indeed, Allaah loves the doers of good." (2:195)

that it means that a person commits a sin, then he thinks that his sin will not be forgiven, so he gives up seeking repentance from Allaah سبحانه و تعالى and continues sinning, and consequently will destroy himself by despairing from the mercy of Allaah سبحانه و تعالى, and Allaah سبحانه و تعالى forbids us from this!



"Say: "O 'Ibadi (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." (39:53) [2]



"[Ibrahim (Abraham)] said: "And who despairs of the Mercy of his Lord except those who are astray?" (15:56)



""O my sons! Go you and enquire about Yusuf (Joseph) and his brother, and never give up hope of Allaah's Mercy. Certainly no one despairs of Allaah's Mercy, except the people who disbelieve." (12:87)

Notes:

[1] Imam at-Tabari رحمه الله reported with a good chain of transmission that Sayyiduna al-Bara' Ibn 'Azib رضي الله عنه said, concerning this ayah: "A man who commits a sin and then throws himself into destruction by saying: 'Allaah will not accept my repentance.'"

Ibn Seereen رحمه الله said, "I asked 'Ubaidah as-Salmaani رحمه الله about this ayah, to which he replied: 'A man who commits a sin and then throws himself into destruction by saying: 'Allaah will not accept my repentance.'"

[2] Mufti Muhammad Shafi رحمه الله comments on this ayah, in Ma'ariful Qur'an: "The Taba'i, Sa'id Ibn Jubayr رحمه الله reports from Sayyidna Ibn 'Abbas رضي الله عنهما that there were some people who had killed a lot of people unjustly and had committed a lot of shameful acts. They came to the Holy Prophet صلى الله عليه وسلم and submitted before him, 'The religion you invite us to is, no doubt, very good, but we have a problem. We think about all those major sins we have already committed. Now if we were to become Muslims, do you hope that our repentance will be accepted?' Thereupon, Allah سبحانه و تعالى revealed this verse to the Holy Prophet صلى الله عليه وسلم - reported by al-Bukhari in that sense (al-Qurtubi).

Therefore, the outcome of the subject taken up in the verse comes to be that, well before death arrives, the repentance made from sins, no matter how serious, even from kufr (disbelief) and shirk (ascribing of partners to Allah), gets to be accepted. And by virtue of a genuine taubah (repentance), all sins will be forgiven, therefore, no one should lose hope in the mercy of Allah.

Sayyidna Abdullah Ibn 'Umar رضي الله عنهما said that, out of all verses of the Qur'an, this verse brings the strongest message of hope for sinners. But, Sayyidna Ibn Abbas رضي الله عنهما said that the strongest such verse is:




"They ask you to hasten the evil before the good, yet (many) exemplary punishments have indeed occurred before them. But verily, your Lord is full of Forgiveness for mankind inspite of their wrong-doing. And verily, your Lord is (also) Severe in punishment." (13:6)
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#69 [Permalink] Posted on 17th June 2014 11:24
A Shaikh (Islamic scholar) says he was wondering if Allah loves him.

So he checked the Qur'an to see what are the characteristics of the people Allah has mentioned He loves them for.

He found that Allah loves Al-Muttaqeen (the pious), he says "I wouldn't dare consider myself one of them".

Then he found that Allah loves As-Sabireen (the patient). So he remembered; "How impatient I am."

He found that Allah loves Al-Mujahideen (those who strive in HIS path), so he remembered how lazy and powerless he was.

Then he found He loves Al-Muhsineen (those who do good deeds). So he remembered how far he is from that.

He says: "So I stopped searching to avoid more disappointment. I reflected on my good deeds, I found most of them are mixed with laziness, coldness, flaws and sins.

Then it came to my mind that Allah loves the at-Tawwabeen (those who repent). I just figured out it is the one for me and for others like me. So I started saying "AstaghfiruAllah WA Atoobu ilaih" in abundance so I could be one among those He loves."

O Allah, forgive our sins and grant us your love.

http://tazkiyatips.blogspot.co.uk/2014/06/does-allah-love-you-easy-way-to-gain.html
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#70 [Permalink] Posted on 25th June 2014 10:15
Imaam Ibn al-Qayyim رحمه الله said,

"Avoid those things that necessitate the punishment of the grave. And from the most beneficial of them is that when a man wants to sleep, he sits for an hour, for the Sake of Allaah سبحانه و تعالى, calling himself to account over the things that he has lost and gained during that day of his. Then, between him and his Lord, he renews his sincere repentance over those things that he lost, and sleeps on that repentance, firmly resolving not to return to the sin when he wakes up-and he does this every night.

So if he dies on that night of his, he would have died upon repentance and if he wakes up, he will wake up going towards action, pleased with the postponement of his appointed time so that he can turn to his Lord and set right what he missed out on.

And there is nothing more beneficial for the servant than this sleep, especially when he follows that [i.e., his resolve to renew his repentance] up with the remembrance of Allaah سبحانه و تعالى, performing those sunan which have been reported from the Prophet of Allaah صلى الله عليه وسلم when going to bed, [doing so] until sleep overtakes him.

So whoever Allaah سبحانه و تعالى wishes good for, He will grant him the success to do that. And there is neither movement, nor power except through Allaah سبحانه و تعالى."

[Ar-Rooh, p. 79]
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#71 [Permalink] Posted on 27th June 2014 18:29
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#72 [Permalink] Posted on 27th June 2014 19:13
(bism1)

"O Believers! Repent to All09h truly and sincerely."[Al-Tahr06m (66): 8]

In explanation of this verse, Al-Tabar06 reports the following narrations in his Tafs06r:

He reports that Umar b. Al-Khatt09b C All09h be pleased with him C was asked about true repentance. He replied, It is that a man repents from an evil deed, and never does it again. He also reports that Umar رضي الله عنه said, It is that you repent from the sin and never do it again, or never intend to do it again.

Similarly, he reports from Abdull09h (Ibn Abb09s) C All09h be pleased with him C that he said, A person repents, and then never goes back to the sin., and It means that a person never returns to the sin from which he repented.

Muj09hid (rh) is quoted as saying, They seek All09hs forgiveness and then never go back to sin.

Qat09dah (rh) is quoted as saying, It is the true and sincere repentance.

Al-Tabar06 (rh), Tafs06r Al-Tabar06, in the commentary on S04rah Al-Tahr06m.
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#73 [Permalink] Posted on 8th June 2015 09:19
Shaykhul-Islaam Ibn Taymiyyah رحمه الله said,

"There is consensus that it is not permissible to [continue to] blame the one who has repented. If he outwardly demonstrates repentance, then we display goodness towards him." [1]

Here Shaykhul-Islaam رحمه الله cites a consensus, an agreement among the people of knowledge, on ending the blame and shame of the people of Tawbah. For if we ponder over the one who once committed shirk (polytheism) - the worst of all transgressions - worshipping false deities besides Allaah سبحانه و تعالى, but afterward was guided to the Religion of al-Islaam, abandoned unbelief, and became dutiful to Allaah سبحانه و تعالى upon tawheed, would the name "mushrik" (polytheist) any longer apply to him? Nay, it would be sinful to continue calling him with the name of disbelief after belief.

Similarly, the one who repents from what is less than shirk should no longer be labelled with such sins, for he has gone from stealing, for example, to paying back those he wronged, to earning his sustenance by permissible means pleasing to Allaah سبحانه و تعالى. Therefore, to continue to label him a thief, after outwardly demonstrating penitence, is not displaying goodness towards him, as Shaykh Ibn Taymiyyah رحمه الله mentioned. It is instead saying of a believer that which is false concerning him. [2]

Notes:

[1] Majmoo' al-Fataawaa

[2] Until the Sun Rises from the West (Reflections on the stories of Repentance and Forgiveness), pp. 42-43
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#74 [Permalink] Posted on 10th June 2015 09:19
The Messenger of Allaah صلي الله عليه وسلم said,

"To feel regret is repentance." [1]

Imaam Muhammad Ibn Hadi as-Sindi رحمه الله said, "His statement, 'To feel regret,' means for his sin, due to being disobedient to Allaah سبحانه و تعالى, because if he felt regret for any other reason, like regretting drinking intoxicants due to wasting his money, then this is not from repentance whatsoever. Also, his statement, 'is repentance,' means it is the major part of tawbah and is necessary for the establishment of the remaining conditions, for indeed the one who is regretful will generally leave off the sin immediately and determine not to return to it in the future, and with this the conditions of repentance are completed." [2]

Imaam al-Munaawi رحمه الله says, "Indeed it is the greatest of its conditions because regret is something that is connected to the heart, and the limbs follow it, so if the heart feel regret, it ceases to commit the sin and then the limbs follow in that. So since regret is from the reasons of repentance, he called it (i.e. regret) 'repentance.'" [3]

Imaam at-Tahaawi رحمه الله cites the statement of Ameerul Mu'mineen Sayyiduna 'Umar Ibn al-Khattaab رضي الله عنه, "Sincere repentance is that a man avoids the evil acts that he once committed, repenting to Allaah from them, and not returning to them ever." Imaam at-Tahaawi رحمه الله then says, "And from that which has been narrated on the Prophet concerning regret and that it is repentance is his statement, 'To feel regret is repentance.' Here, the Messenger of Allaah صلي الله عليه وسلم called regret, 'repentance.' This shows that the one who says, 'I repent to Allaah from such and such a sin,' and he is regretful, is rewarded for this statement of his. So regret for this sin is from what prevents returning to what is similar, and in this is proof for what we mentioned. And with Allaah is success." [4]

Al-'Allaamah Shaykh Muhammad Ibn Saalih al-'Uthaymeen رحمه الله said, "The second condition is regret for what he has perpetrated from sin. This is because a person feeling regret shows that he is sincere in his atonement; this means that he feels sorrow for what he has committed, and is overcome with anguish due to it, and knows that he will not find any relief until he repents to Allaah." [5]

Notes:

[1] Collected by Imaam Ibn Maajah رحمه الله in his Sunan (no. 4243) and Imaam Ahmad رحمه الله in his Musnad (no. 3597) on the authority of Sayyiduna 'Abdullaah Ibn Mas'ood رضي الله عنه. It has been authenticated by Shaykh al-Albaani رحمه الله in Saheeh Ibn Maajah (3/4328)

[2] Sharh Sunan Ibn Maajah (2/563)

[3] Fayd al-Qadeer (6/387)

[4] Sahrh Mushkil al-Aathaar (no. 1465)

[5] Sharh Riyaad as-Saaliheen (1/74)
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#75 [Permalink] Posted on 11th June 2015 09:42
Quote:
Abu Sa`eed Al-Khudri (رضي الله عنه) reported: The Prophet of Allaah (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.


Asking the People of Knowledge when Seeking Guidance to Repentance


Allaah عزوجل says,



"Ask the people of knowledge if you do not know." [Sooratun-Nahl, 16:43]

Thus, the seeker of truth must return to the scholars for clarification in matters that confound him and remain diligent in enquiring about those things that earn Allaah's pleasure, as well as that which removes him from His anger. From those things, rather, the most exigent of them, is the affair of repentance. For if the layman seeks guidance and words of advice from those who are ignorant of the rulings connected to Tawbah and its fulfillment, the questioner places himself in harm's way. For the devout worshipper, who is unlearned in the rulings of Islaam, may look at the gravity of the sinner's crimes and see no hope for him. This ignorance is what prompted the monk in the above narration so speak erringly, costing him his life.

Regarding this, al-Haafidh Ibn Hajar رحمه الله states: "In this hadeeth is the virtue of the scholar over the worshipper, [1] because the one who gave the initial verdict, that there was no repentance for him, was concerned with worship, so he magnified the murderer's crime of taking so many lives. As for the second (i.e. the scholar), he was concerned with knowledge, so he answered him correctly and guided him to the path of salvation." [2]

Shaykh Muhammad Ibn Saalih al-'Uthaymeen رحمه الله said, "He then became remorseful and began to ask about the most knowledgeable people of the land to ascertain whether or not there was hope for his repentance, so he was [first] directed to a monk - meaning a worshipper - but he was no endowed with knowledge, so when the man said that he had killed ninety-nine people and asked if there was any repentance for him, the monk regarded the sin as too great and said: 'There is no repentance for you,' so he killed the monk and completed one-hundred. After this, he again sought the most knowledgeable people of the land and was directed to a scholar, and he informed him that he had killed one-hundred people and enquired whether or not there was any repentance for him. The scholar informed him that indeed there was." [3]

Therefore, one should seek out the people of knowledge and virtue to ask them concerning the conditions and means of repentance. The evidences for this are copious. For example, what is found in the hadeeth collected in Sunan Abee Daawood on the authority of Jaabir Ibn 'Abdillaah رضي الله عنه who said, "We went out on an expedition and one of us was hit with a rock, and it caused a gash in his head. Then when he slept, he had a wet dream, so he asked his companions, 'Is it permissible for me to make Tayammum?' They answered, 'We don't see anything permitting you to do so, as long as there is water present.' So he made Ghusl and died. When we reached the Messenger of Allaah صلي الله عليه وسلم, he was informed of this and said, 'They killed him. Allaah fight them. Could they not have asked if they did not know? Indeed the cure for ignorance is the question."

After citing this hadeeth in his propitious work al-Jawaab al-Kaafee, Imaam Ibn al-Qayyim رحمه الله states, "So he (i.e. the Prophet صلي الله عليه وسلم) here has related that ignorance is a sickness, and the cure for that sickness is the question." [4]

Sufyaan ath-Thawree رحمه الله said, "It was said: 'Fear the trial of the ignorant worshipper and the sinful scholar, for indeed they are a trial for all who have been tested.'" [5]

Imaam Maalik رحمه الله said, "Knowledge is not to be taken from four, and it is to be taken from any besides them: it is not taken from an ignorant man who openly displays his ignorance, or one who lies in the affairs of the people, even if he is not accused of lying in the hadeeth of the Messenger of Allaah صلي الله عليه وسلم, or the person of desires who calls the people to them, or the man who is devout in his worship but doesn't have knowledge of what he relates." [6] [7]

Notes:

[1] This can also be seen in the hadeeth of Mu'aadh Ibn Jabal رضي الله عنه that the Prophet صلي الله عليه وسلم said: "The virtue of the scholar over the worshipper is like that of the full moon over the stars." Authenticated by Shaykh al-Albaanee رحمه الله in Saheehul-Jaami' (no. 4212)

[2] Fat-hul-Baaree (7/200)

[3] Sharh Riyaadus-Saaliheen (1/84)

[4] al-Jawaabul-Kaafee (p. 32)

[5] Tah-dheebul-Kamaal (11/168)

[6] al-Jaami' li-Akhlaaq ar-Raawee wa Adab as-Saami' (no. 169) and al-Kifaayah (no. 465)

[7] Until the Sun Rises from the West
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