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Maulana A.S. Desai - Evil of Sin 70 Times Worse After Tawbah [with transcript]

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#1 [Permalink] Posted on 1st January 2015 03:20
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Maulana A.S. Desai – Evil of Sin 70 Times Worse After Tawbah

 

Bismillaahir Rahmaanir Raheem,

Aur farmaya ke tauba ke baad, aik gunaah karna badtar hai, un sattar gunaahoN se, ke jo tauba se pehle kiye ho.

Hadhrat Yahya bin Mu‘aadh Raazi (rahmatullaahi ‘alayh) says, that to commit a sin after tawbah, (you have made tawbah, have repented for a specific sin), then to repeat that sin again after tawbah, it is worse than having committed 70 of those sins before tawbah.

We’ll say it again: to repeat that sin after tawbah, it is worse than 70 of those sins which one commits before tawbah. So serious it is.

Tawbah, it is a promise which one makes unto Allaah Ta‘aalaa. The validity of tawbah: it is dependent on a sincere intention, a sincere niyyat, which one promises Allaah Ta‘aalaa not to repeat the sin.

If there is Ikhlaas and sincerity in that tawbah, then in shaa’ Allaah Ta‘aalaa one will not repeat that sin. Most people who make a sincere tawbah, who repent sincerely, don’t revert back to their earlier sins. But if there is no Ikhlaas in that tawbah, obviously one will repeat the sin again.

So tawbah, it is a pledge which one makes unto Allaah Ta‘aalaa. And to violate that pledge is similar to kufr. It is similar to the effect of kufr. For example, a person accepts Islaam. And after accepting Islaam, he becomes a murtad (na‘oodhu billaah). He renounces Islaam, which is also kufr. And before having embraced Islaam, it was also kufr. But the kufr which he committed after Islaam, it is worse than the kufr committed before Islaam. So much so, that while Islaam tolerates an “asli kaafir” (a kaafir who is, by birth, he’s a kaafir, he is tolerated), but a murtad (one who commits kufr after having embraced Islaam), his kufr is not tolerated. Within three days, if he does not repent, and return back to the fold of Islaam, he will be executed.

So similarly, a tawbah which is violated is a very serious matter. And, if only a person, a person who is insincere when he makes a tawbah (his tawbah is merely a verbal profession), he does not have a firm intention of abandoning or of giving up that sin, such a person returns to the sin.

It’s not to say that a person who makes a sincere tawbah, he will [not] return to that sin. That is a rare case. Sometimes it does happen, but it happens in a moment of jahaalat. He had no intention of committing that sin again. And such circumstances where he relaxes his guard, he fell into that sin, then he renews his tawbah again. It does not mean that a person should not, if he commits a sin again, if he violated his tawbah, he should now just leave it, as it is. No! He should repeat it, the tawbah. No matter how many times one violates one’s tawbah, one should always have hope; and make tawbah, Allaah Ta‘aalaa will forgive.

But the condition is that at the time of tawbah, one has to be sincere. And the validity of the tawbah is dependent on a promise. You have to promise Allaah Ta‘aalaa at the time of the tawbah that you will not repeat that sin.

And if he merely says verbally “Astaghfirullaah, Astaghfirullaah,” and he has no firm intention, then obviously he’s going to repeat that sin again.

__

Aur farmaya ke tum ko tamaam ilaajoN se tark-e-gunaah afzal hai.

Hadhrat Yahya (rahmatullaahi ‘alayh) says, that of all the remedies, the best remedy for you is to shun, to abandon, to give up sin. How many remedies (???) remedies for our physical sicknesses, but it’s said, the best remedy: it is to give up sins. There is no better remedy.

There are other remedies, they cure you of your physical diseases, but abandonment of sin, to give up sin, is a sure and the best remedy: spiritually also, as well as for your physical wellbeing, and your wellbeing in the Aakhirat, whereas the physical remedies (medicine, etc.) are beneficial only in this Dunya. Whereas the abstention from sin, it is a remedy which will save you and cure you and save you for the Aakhirat as well.

Aur farmaya ke ta‘ajjub hai mujhe, us bande se, ke jo bemari ke Dhar se, ghizaatoN nah kaawe, magar azaab ke Dhar se, gunaah se baaz nah aawe.

He says, I am very surprised at such a bandah, such a servant of Allaah, he claims to be a servant of Allaah Ta‘aalaa, and he abstains from food, from halaal food. He will abstain from halaal food for the fear of a disease, a physical disease. A Hakeem, a doctor, tells him that he has to go on a diet, and he has to abstain from certain types of food, if he does not abstain from that food, then his sickness will deteriorate. If you have sugar, a disease, and you have to abstain from sugar and other things, then you will regard that halaal food as a poison. You won’t go near to that food because you know what are the consequences. A fear is there. You understand what are the consequences of me participating in that halaal food, that food which Allaah Ta‘aalaa has made halaal, but because of my sickness, I have to abstain from it. So you will 100% keep it aside.

But he said, the same bandah, he is not concerned, he is not concerned to abstain from sin for the fear of Jahannam, for the fear of Allaah Ta‘aalaa’s punishment. For the fear of physical sickness, he will abstain from [food]. But for the fear of Allaah Ta‘aalaa’s ‘adhaab, he will not abstain from committing sin.

Thus we understand now the deficiency in our Imaan. How little Yaqeen we have! We have Yaqeen in that sickness. Because why? Because experience tells us, shows us what are the effects. We see what happens to people. If there is a (???) disease, now because we know, we understand that, we got Yaqeen, our Yaqeen is firm and total in the harms of that physical disease, that physical sickness, hence we will abstain from the food, which the doctor has prohibited us from.

But here, the Roohani doctor, Rasoolullaah (sallallaahu ‘alayhi wasallam), comes and he tells you, that this is harmful for you. If you indulge in these actions, in these deeds, then you will be destroyed: in this Dunya, in the Aakhirat, in the Qabr, at time of Mawt, (???) you have to go to Jahannam.

Now our Yaqeen, we say we believe in it, but our Yaqeen is so weak and it’s so terribly weak, and our Imaan is so defected that we do not abstain from those sins. In spite of having an understanding that there is punishment for that, there’s no Yaqeen.

And Yaqeen, what is your Yaqeen? You can’t will Yaqeen into you, just making du‘aa, you’ll get Yaqeen, no! It’s a process. It’s a process! You have to struggle to get Yaqeen.

The very first step is to follow the Ahkaam of the Shari‘at. The Zaahiri Ahkaam, the first thing. All the Ahkaam, the acts of ‘Ibaadah, and acts of abstension, you have to abstain from sins, and that’s involved in ‘Ibaadah.

And then to attend to your moral reformation (Islaah of the Nafs). You have to spend your entire life in making dhikr, in du‘aa, in Nafl Salaah, and in Zakaah, and charity, and Sadaqah. But if there is spiritual contamination, there is filth in the heart, the heart has not been purified, then you can forget – never will you get Yaqeen.

Sahaabah had Yaqeen, had Yaqeen in everything what they did. That is because they were spiritually fortified. Nabi (sallallaahu ‘alayhi wasallam) had purified them. As long as the heart, the rooh, the Nafs, these things have not become purified of all the evil, the inward sins, the sins which are inside our heart, in our Nafs, if we have not purified ourselves from these sins, then obviously the effect of ‘Ibaadah (the act of ‘Ibaadah, it has an effect, a beneficial act), but if the rooh has not been purified, the nafs has not been controlled, we have not gained control of the Nafs, then obviously the acts of ‘Ibaadah will not benefit us.

There will be Thawaab, we’ll get in the Aakhirat, but the true benefits of it, we will not gain those benefits, and in the absence of that, obviously there will be no Yaqeen. We will not gain any Yaqeen if our Nafs has not been purified.

Wa ‘aakhiru da‘waanaa anil-Hamdu lillaahi rabbil-‘aalameen.

Any questions?

 

__________________________

[Comments and suggestions for the transcription are appreciated.]

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#2 [Permalink] Posted on 1st January 2015 04:08
masha Allah
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#3 [Permalink] Posted on 1st January 2015 20:46

Respectfully, politely, humbly and with courtesy; DISAGREE!

Shaykh (Hazrat) Mufti A. S. Desai (HA) wrote:
Hadhrat Yahya bin Mu‘aadh (rahmatullaahi ‘alayh) says, that to commit a sin after tawbah, (you have made tawbah, have repented for a specific sin), then to repeat that sin again after tawbah, it is worse than having committed 70 of those sins before tawbah.[/quote]

This statement is neither from the Qur’aan or Sunnah nor a statement of Aqeedah but a saying of well known Sufi Master Sayyidina Yahya Ibn Muadh Ar-Razi (RA) [passed away 871] and recorded by the great Shaf’ae, Ash’ari Imam Abd al-Karīm ibn Hawāzin Qushayri (RA) [986-1072] in Risala al-Qushayriyya as follows:

سمعت أبا عَبْد اللَّهِ الصوفي يَقُول : سمعت الْحُسَيْن بْن عَلِي يَقُول : سمعت مُحَمَّد بْن أَحْمَد يَقُول : سمعت عَبْد اللَّهِ بْن سهل يَقُول : سمعت يَحْيَي بْن معاذ يَقُول : زلة واحدة بَعْد التوبة أقبح من سبعين قبلها


Since the matter is taken from the book of a Shaf'ae Scholar, lets see what one of the most trusted Imams of the Shaf'ae Madhab Imam Nawawi (RA) [1233-1277] has to say:

Conditions for Taubah

Scholars say that it is s a duty to repent of every wrong action. If it is disobedience which occurs between a person and Allah and does not involve the right of another human being, repentance has three preconditions.

  1. The first is that one divest himself of disobedience.
  2. The second is that he regret doing it.
  3. The third is that he resolve not to ever return to it.

If one of the three is lacking, then his repentance is not sound.

  • If it involves to another human being, repentance has four preconditions: these three and that he discharges his duty to the other person. If it is money or the like, he pays it to him.

If it is a hadd-punishment because of slander and the like it, he give shim power over him or seeks his pardon. If it is slander, he undoes it, He must repent of all wrong actions. If he repents of some of them, the people of truth say that his repentance of them is sound, but he still has the rest. There is much evidence in the Book, the Sunna and the consensus of the Community about the obligation to repent.

Committing sins after Taubah?

حَدَّثَنِي عَبْدُ الأَعْلَى بْنُ حَمَّادٍ، حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ، بْنِ أَبِي طَلْحَةَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَمْرَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم فِيمَا يَحْكِي عَنْ رَبِّهِ عَزَّ وَجَلَّ قَالَ ‏"‏ أَذْنَبَ عَبْدٌ ذَنْبًا فَقَالَ اللَّهُمَّ اغْفِرْ لِي ذَنْبِي ‏.‏ فَقَالَ تَبَارَكَ وَتَعَالَى أَذْنَبَ عَبْدِي ذَنْبًا فَعَلِمَ أَنَّ لَهُ رَبًّا يَغْفِرُ الذَّنْبَ وَيَأْخُذُ بِالذَّنْبِ ‏.‏ ثُمَّ عَادَ فَأَذْنَبَ فَقَالَ أَىْ رَبِّ اغْفِرْ لِي ذَنْبِي ‏.‏ فَقَالَ تَبَارَكَ وَتَعَالَى عَبْدِي أَذْنَبَ ذَنْبًا فَعَلِمَ أَنَّ لَهُ رَبًّا يَغْفِرُ الذَّنْبَ وَيَأْخُذُ بِالذَّنْبِ ‏.‏ ثُمَّ عَادَ فَأَذْنَبَ فَقَالَ أَىْ رَبِّ اغْفِرْ لِي ذَنْبِي ‏.‏ فَقَالَ تَبَارَكَ وَتَعَالَى أَذْنَبَ عَبْدِي ذَنْبًا فَعَلِمَ أَنَّ لَهُ رَبًّا يَغْفِرُ الذَّنْبَ وَيَأْخُذُ بِالذَّنْبِ وَاعْمَلْ مَا شِئْتَ فَقَدْ غَفَرْتُ لَكَ ‏"‏ ‏.‏ قَالَ عَبْدُ الأَعْلَى لاَ أَدْرِي أَقَالَ فِي الثَّالِثَةِ أَوِ الرَّابِعَةِ ‏"‏ اعْمَلْ مَا شِئْتَ ‏"‏ ‏.‏

 

Sayyidina Abu Huraira (RA) reported from Allah's Messenger (Sallallaho Alaihe Wassallam) that his Lord, the Exalted and Glorious, thus said. A servant committed a sin and he said: O Allah, forgive me my sins, and Allah (the Exalted and Glorious) said: My servant commited a sin and then he came to realise that he has a Lord Who forgives the sins and takes to account (the sinner) for the sin. He then again committed a sin and said: My Lord, forgive me my sin, and Allah, the Exalted and High, said: My servant committed a sin and then came to realise that he has a Lord Who would forgive his sin or would take (him) to account for the sin. He again committed a sin and said: My Lord, forgive me for my sin, and Allah (the Exalted and High) said: My servant sas committed a sin and then came to realise that he has a Lord Who forgives the sins or takes (him) to account for sin. O servant, do what you like. I have granted you forgiveness. 'Abd al-A'la said: I do not know whether he said thrice or four times to do" what you desire".[Muslim]

Sayyidina Ali (RA) said:

وروى ابن أبي الدنيا بإسناده عن علي قال : "خياركم كل مفتن تواب . [ يعني كلما فُتِن بالدنيا تاب ] . قيل فإذا عاد ؟ قال : يستغفر الله ويتوب ، قيل : فإن عاد ؟ قال : يستغفر الله ويتوب ، قيل : فإن عاد ؟ قال : يستغفر الله ويتوب ، قيل : حتى متى ؟ قال : حتى يكون الشيطان هو المحسور "

Ibn Abi Dunya narrated with his isnaad that ‘Ali said: “The best of you is every tempted one who repents (i.e., every time he is tempted by this world, he repents).” It was said, “What if he sins again?” He said, “He should ask Allaah for forgiveness and repent.” It was said, “What if he sins again?” He said, “He should ask Allaah for forgiveness and repent.” It was said, “What if he sins again?” He said, “He should ask Allaah for forgiveness and repent.” It was said, “For how long?” He said, “Until the Shaytaan is defeated.” [Al-Haafiz Ibn Rajab al-Hanbali]

Imam Nawawi (RA) [1233-1277] thus writes under the commentary of the Hadeeth (above) that this Hadeeth categorically estbalishes that if a person repeats the sin (after Taubah) 100 times or 1000 times or more then everytime the servant repents, Allah (SWT) forgives!

هَذِهِ الْمَسْأَلَةُ تَقَدَّمَتْ فِي أَوَّلِ كِتَابِ التَّوْبَةِ ، وَهَذِهِ الْأَحَادِيثُ ظَاهِرَةٌ فِي الدَّلَالَةِ لَهَا ، وَأَنَّهُ لَوْ تَكَرَّرَ الذَّنْبُ مِائَةَ مَرَّةٍ أَوْ أَلْفَ مَرَّةٍ أَوْ أَكْثَرَ ، وَتَابَ فِي كُلِّ مَرَّةٍ ، قُبِلَتْ تَوْبَتُهُ ، وَسَقَطَتْ ذُنُوبُهُ ، وَلَوْ تَابَ عَنِ الْجَمِيعِ تَوْبَةً وَاحِدَةً بَعْدَ جَمِيعِهَا صَحَّتْ تَوْبَتُهُ .

قَوْلُهُ عَزَّ وَجَلَّ لِلَّذِي تَكَرَّرَ ذَنْبُهُ : ( اعْمَلْ مَا شِئْتَ فَقَدْ غَفَرْتُ لَكَ ) مَعْنَاهُ : مَا دُمْتَ تُذْنِبُ ثُمَّ تَتُوبُ غَفَرْتُ لَكَ ، وَهَذَا جَارٍ عَلَى الْقَاعِدَةِ الَّتِي ذَكَرْنَاهَا
.
 

Is violating Taubah akin to Kuf'r?

[quote=Shaykh (Hazrat) Mufti A. S. Desai (HA)]So tawbah, it is a pledge which one makes unto Allaah Ta‘aalaa. And to violate that pledge is similar to kufr. It is similar to the effect of kufr. For example, a person accepts Islaam. And after accepting Islaam, he becomes a murtad (na‘oodhu billaah). He renounces Islaam, which is also kufr. And before having embraced Islaam, it was also kufr. But the kufr which he committed after Islaam, it is worse than the kufr committed before Islaam. So much so, that while Islaam tolerates an “asli kaafir” (a kaafir who is, by birth, he’s a kaafir, he is tolerated), but a murtad (one who commits kufr after having embraced Islaam), his kufr is not tolerated. Within three days, if he does not repent, and return back to the fold of Islaam, he will be executed.

To the best of my knowledge, nobody in Islam makes such a claim that violating Taubah is akin to Kuf'r!

Shaykh (Mufti) Ebraheem Desai (HA) writes:

Q:) if a person commits a sin and then he does taubah full heartedly but again he can't resist and do the same sin again he does taubah so will his taubah be accepted if a person in namaz reads after soora fatiha a soora which contain sajda e tilawat so what should he do.

A:) If a person commits a sin and makes Tawbah, he will find Allah Most Forgiving on condition he fulfils the conditions of Tawbah, which are:

  1. Sincerity – the person must be sincere in his repentance. It should not be just lip service or a customary Tawbah.
  2. Regret – the person must feel the pain of what he did from his heart. He violated the order of none other than Allah – who is the Almighty, the Greatest. He has bestowed me with so many bounties for which I do not deserve, yet I went against Him. The pain of committing sin should be like the pain of the death of one’s near and dear one.
  3. Firm intention – if one is sincere and deeply regrets committing a sin, it is obvious he will never want to commit that sin again. He should resent that sin like how he resents being thrown alive into the fire.

However, as a human being, it is possible that one may err and commit that sin again. The above three procedures should be repeated. Insha Allah, a time will come that Allah will create resentment in the heart of the person for that sin.

It is also important to note that every individual should consult with some learned and pious person to assist in reforming himself and abstaining from sins and getting closer to Allah. If a sin pertains to the rights of Allah, for example, a person missed some compulsory Salaats in the past, or he did not discharge his Zakaat, he should make up for it by making Qadhaa as soon as possible. If the sin pertains to rights of people, then their rights must be fulfilled first.

If a person recites in Salaat a Surah which has Sajda-e-Tilaawat after Surah Faatiha, then he should make Sajda-e-Tilaawat in Salaat after reciting the verse of Sajda-e-Tilaawat.

Mufti Ebrahim Desai
 

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#4 [Permalink] Posted on 1st January 2015 23:13
Muadh_Khan wrote:
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Jazaaka-llaahu khayran. I was also wondering about the first quote, for which you gave the correct explanation by Imaam an-Nawawi (rahmatullaahi `alayh).

As for Mufti Ebrahim Desai Sahib's answer, it seems to me similar to this part:

Maulana A.S. Desai Sahib wrote:
It’s not to say that a person who makes a sincere tawbah, he will [not] return to that sin. That is a rare case. Sometimes it does happen, but it happens in a moment of jahaalat. He had no intention of committing that sin again. And such circumstances where he relaxes his guard, he fell into that sin, then he renews his tawbah again. It does not mean that a person should not, if he commits a sin again, if he violated his tawbah, he should now just leave it, as it is. No! He should repeat it, the tawbah. No matter how many times one violates one’s tawbah, one should always have hope; and make tawbah, Allaah Ta‘aalaa will forgive.

But the condition is that at the time of tawbah, one has to be sincere. And the validity of the tawbah is dependent on a promise. You have to promise Allaah Ta‘aalaa at the time of the tawbah that you will not repeat that sin.

And if he merely says verbally “Astaghfirullaah, Astaghfirullaah,” and he has no firm intention, then obviously he’s going to repeat that sin again.


Perhaps we can interpret the first quote (of Hadhrat Yahya bin Mu`aadh [rahmatullaahi `alayh]) as concerning someone who made an insincere tawbah in the first place. As the `Ulamaa' have explained, it is necessary to have a sincere intention every time one renews one's tawbah. Still, the explanation of the narration you quoted by Imaam an-Nawawi (rahmatullaahi `alayh) regarding one who even breaks his tawbah 100 times is valid. Allaah Ta`aalaa will definitely forgive as long as we repent, but I think we all understand that the condition is sincerity with each repetition of tawbah; Allaah knows best if we make a half-hearted tawbah.

Nevertheless, we appreciate your comments and corrections.
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#5 [Permalink] Posted on 25th January 2015 15:07

Muadh_Khan wrote:
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I asked Maulana Tameem Ahmadi (Khalifah of Maulana Shah Hakeem Ahktar Sahib, rahmatullaahi `alayh) about the quote. Below are his thoughts summarized:

  • Question: Ḥaḍrat Yaḥyā bin Muʿādh (رحمة الله عليه) says that the evil of sin after tawbah is 70 times greater. Is this correct? Can you please explain it? Do we interpret it as referring to an insincere tawbah?
    • This statement is talking about tawbah as a commitment
    • A person stuck in an addiction should not strictly see tawbah as a commitment but more as a remedy
    • The statement of Yaḥyā bin Muʿādh (رحمة الله عليه) is correct in the sense that one is making a promise to Allāh and then breaking it, which is very bad
    • It can be interpreted as referring to an insincere tawbah, and even just the fact that one is making a commitment and not holding on to it
    • Some of the statements of the Awliyāʾ were in accordance to the taqwā and piety of the people of their time
      • We sometimes read their statements and try to apply them to ourselves today, but for e.g. in their time, there were no women dressed shamelessly walking around in the marketplaces; even the Kuffār were relatively more modest then compared to now
      • We have to take the statements of the Awliyāʾ and interpret them realizing that they were speaking from a very high moral background compared to our day and age
      • That's not to say that the statements of the Muslims of the past are not relevant today, as some “Muslim leaders” now claim
      • However, their statements, prescriptions, and practices were adjusted for their specific time
    • today, we need to follow the Mashāyikh of this day and age who know the nuances and conditions of the people
    • So we need to think about the environment of 800 to 1000 years ago when reading the statements of the Awliyāʾ of 800 to 1000 years ago

 

edit: the indentation is not working properly. See (part 1) and (part 2)

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#6 [Permalink] Posted on 25th January 2015 16:04

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Masha'Allah very nice statement but consider this:

  1. Shaykh (Mufti) A. S. Desai (HA) has taken the statement of a person and interpretated it one way
  2. Shaykh (Maulana) Tamim Ahmadi (HA) has taken the statement of a person and interpretated it another way

Why not simply stick to the the statment of Nabi (Sallallaho Alaihe Wassallam) and the Sahabi (RA) which is crystal clear in 795 or 2015? Why confuse your Islam?

حَدَّثَنِي عَبْدُ الأَعْلَى بْنُ حَمَّادٍ، حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ، بْنِ أَبِي طَلْحَةَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَمْرَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم فِيمَا يَحْكِي عَنْ رَبِّهِ عَزَّ وَجَلَّ قَالَ ‏"‏ أَذْنَبَ عَبْدٌ ذَنْبًا فَقَالَ اللَّهُمَّ اغْفِرْ لِي ذَنْبِي ‏.‏ فَقَالَ تَبَارَكَ وَتَعَالَى أَذْنَبَ عَبْدِي ذَنْبًا فَعَلِمَ أَنَّ لَهُ رَبًّا يَغْفِرُ الذَّنْبَ وَيَأْخُذُ بِالذَّنْبِ ‏.‏ ثُمَّ عَادَ فَأَذْنَبَ فَقَالَ أَىْ رَبِّ اغْفِرْ لِي ذَنْبِي ‏.‏ فَقَالَ تَبَارَكَ وَتَعَالَى عَبْدِي أَذْنَبَ ذَنْبًا فَعَلِمَ أَنَّ لَهُ رَبًّا يَغْفِرُ الذَّنْبَ وَيَأْخُذُ بِالذَّنْبِ ‏.‏ ثُمَّ عَادَ فَأَذْنَبَ فَقَالَ أَىْ رَبِّ اغْفِرْ لِي ذَنْبِي ‏.‏ فَقَالَ تَبَارَكَ وَتَعَالَى أَذْنَبَ عَبْدِي ذَنْبًا فَعَلِمَ أَنَّ لَهُ رَبًّا يَغْفِرُ الذَّنْبَ وَيَأْخُذُ بِالذَّنْبِ وَاعْمَلْ مَا شِئْتَ فَقَدْ غَفَرْتُ لَكَ ‏"‏ ‏.‏ قَالَ عَبْدُ الأَعْلَى لاَ أَدْرِي أَقَالَ فِي الثَّالِثَةِ أَوِ الرَّابِعَةِ ‏"‏ اعْمَلْ مَا شِئْتَ ‏"‏ ‏.‏

 

Sayyidina Abu Huraira (RA) reported from Allah's Messenger (Sallallaho Alaihe Wassallam) that his Lord, the Exalted and Glorious, thus said. A servant committed a sin and he said: O Allah, forgive me my sins, and Allah (the Exalted and Glorious) said: My servant commited a sin and then he came to realise that he has a Lord Who forgives the sins and takes to account (the sinner) for the sin. He then again committed a sin and said: My Lord, forgive me my sin, and Allah, the Exalted and High, said: My servant committed a sin and then came to realise that he has a Lord Who would forgive his sin or would take (him) to account for the sin. He again committed a sin and said: My Lord, forgive me for my sin, and Allah (the Exalted and High) said: My servant sas committed a sin and then came to realise that he has a Lord Who forgives the sins or takes (him) to account for sin. O servant, do what you like. I have granted you forgiveness. 'Abd al-A'la said: I do not know whether he said thrice or four times to do" what you desire".[Muslim]

Sayyidina Ali (RA) said:

وروى ابن أبي الدنيا بإسناده عن علي قال : "خياركم كل مفتن تواب . [ يعني كلما فُتِن بالدنيا تاب ] . قيل فإذا عاد ؟ قال : يستغفر الله ويتوب ، قيل : فإن عاد ؟ قال : يستغفر الله ويتوب ، قيل : فإن عاد ؟ قال : يستغفر الله ويتوب ، قيل : حتى متى ؟ قال : حتى يكون الشيطان هو المحسور "

Ibn Abi Dunya narrated with his isnaad that ‘Ali said: “The best of you is every tempted one who repents (i.e., every time he is tempted by this world, he repents).” It was said, “What if he sins again?” He said, “He should ask Allaah for forgiveness and repent.” It was said, “What if he sins again?” He said, “He should ask Allaah for forgiveness and repent.” It was said, “What if he sins again?” He said, “He should ask Allaah for forgiveness and repent.” It was said, “For how long?” He said, “Until the Shaytaan is defeated.” [Al-Haafiz Ibn Rajab al-Hanbali]

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#7 [Permalink] Posted on 1st February 2015 09:52
Masha'Allah
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#8 [Permalink] Posted on 1st February 2015 11:38
Sigh. There is no confusion. If you really want to understand then ask mufti a s desai directly and he will clarify better than anyone here rather than us muhaqqiqs wasting time and scratching our heads. Or on other hand we could kick every statement of Auliya out of our tradition because there's no shortage of dimwits today who are unable to get their brains around simple concepts and are even liable to get confused by statements of the Salaf e Saliheen! So expel or dismiss every single statement of even the Salaf, fuqaha, auliya, which just might possibly baffle the amazing intellects of people of this enlightened age who lack the simple humility to accept their limitations, refrain from objecting, and move on.
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#9 [Permalink] Posted on 1st February 2015 14:49
Guest1 wrote:
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Hormonal rant.
For some people even hadith isn't good enough.
Statement of wali/salaf - time or place or situation specific
Statement of Rasulullah Saw - universal
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#10 [Permalink] Posted on 1st February 2015 18:43
hmmm i don't see what the issue is here?? he likened it to the EFFECT of kufr and then explained by example, so it seems to me what he is saying is when you crepeat a sin after 'taubah' then its 70times worse , who knows what he means by this - (he didn't say you can't or shouldn't make taubah again so doesn't really contradict the hadith or go against it and i don't see how it makes confusion in islam??) but like the person above said ''If you really want to understand then ask mufti a s desai directly''. i'v also noticed on this site theres 2 groups one for and one against mufti desai, maybe this is clouding peoples judgements and they react with emotions without fully understanding?? Allah give us all understanding
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#11 [Permalink] Posted on 1st February 2015 19:44
There's no point in having any argument now. Maybe what Maulana A.S. Desai said was already clear to some people, and maybe what Muadh Bhai said clarified the matter for some people. Either way, let's not argue over something which seriously has no benefit.

May Allaah protect us from baseless suspicion and hatred (not directed towards any person or group, but it applies to "both sides," if you will).
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#12 [Permalink] Posted on 2nd February 2015 10:41

samah wrote:
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I am seriously concerned about Hazrat (HA)'s health for some time he has been making wild statements and his "Mureeds" have been abusing people and covering things up...The latest is this:

Yes, we reiterate: every single hadeeth in the 6 collections is saheeh including those hadeeths which the authors themselves have classified as weak.......”

There are many other holes but no doubt the Mureeds will simply abuse people when these are pointed out.

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#13 [Permalink] Posted on 2nd February 2015 14:17

Taking the focus away from red herrings dangled in sad desperation which have nothing to do with this thread, and bringing it back onto the focal point, Hadhrat Yahya bin Muadh’s (rahmatullahi alayh) statement, there are two approaches, or “two sides” one can adopt:

Approach 1 – The dominant approach in this age of preponderance of Mudhilleen

Every statement of the Salaf-us-Saliheen, Fuqaha, Auliya, which our pea-sized brains fails to fathom, we will dismiss as irrelevant, time-specific, abrogated, extinct etc and then proceed to attempt in dragging others into our confusion by embarking on public hormonal rants that serve to expose the spiritual chasm that exists between us and such luminaries who were the closest inheritors of Rasulullah (sallallahu alayhi alayhi wasallam) in every age.

Approach 2 – Extremely rare (ghareeb) today

Or perhaps endeavour to adopt an ounce of humility, recognise our severe brain-handicap which is the natural consequence of our flirtations with mushtabah and haraam, and consider the possibility that many of the accepted statements of the Salaf, Fuqaha, Auliya, etc. might carry meanings that escape our 'prodigious' intellects. If we are seriously unable to come to terms with our acute intellectual deficiencies and restrain our flapping tongues, then let us first seek some clarification from the Ghurabaa Ulama-e-Haqq before even daring to embark on public tantrums that only serve to perpetuate approach 1 amongst others.

I pray that Allah grants me Taufeeq to always adopt approach 2 or “side” 2.

Here ends my twopence (literally) for this thread. Was-salaam.

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#14 [Permalink] Posted on 2nd February 2015 15:06

Deoband wrote:
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  1. Your Shaykh (HA) has Forums are HARAM and participation HARAM in all circumstances.
  2. This is what Allah (SWT) about people like you:

[61:2] O you who believe, why do you say what you do not do?
[61:3] It is severely hateful in Allah‘s sight that you say what you do not do.

 

Now go ahead get your fans and DISLIKE the verse of Allah (SWT)

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#15 [Permalink] Posted on 3rd February 2015 19:04
Muadh_Khan wrote:
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السلام عليكم و رحمة الله و بركاته

About that statement, I'd be interested in why the ulama refer to the 6 compilations of ahadith as 'sihah sittah'. Dunno if other narrations with the same subject matter adds strength to a weak chain, thus upgrading its status.

In relation to the OP, i looked at this hadith today in muntakhab:

Abu Bakr (anhu) narrates that Rasulullah (saw) said: He who seeks forgiveness is not a persistent sinner, even though he returns to his sin seventy times in a day.

(Abu Dawud)

Note: He who repents after committing a sin and has firm intention not to repeat it, he is likely to be forgiven despite committing that sin repeatedly.
(Badhlul Majhud)
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