“Perhaps you dislike something whilst it is better for you, and perhaps you like something whilst it is evil for you. And, Allah knows while you know not.” (Al-Baqarah, Aayat 216)
Everyone undergoes difficulty / hardship of some kind. It may be sickness, loss of wealth, domestic issue, fear, oppression, humiliation, etc. There is no one who is without any problem, difficulty or hardship. Nowadays, one of the „lesser punishments‟ of Allah Ta‟ala is disease.
Sicknesses of a variety of kinds, especially cancer, heart and diabetes, have become endemic. Some decades ago these sicknesses were rare in our community. But today! Medicines – physical and spiritual – are not working – not curing.
People are saddled with dear ones suffering from all sorts of diseases, and there appears no cure.
We fail to understand that these sicknesses are part of the Punishment Scheme of Allah Ta‟ala.
Infants are afflicted with severe diseases as a punishment for the parents who are totally oblivious of their transgressions and evil. Many have perhaps reformed themselves now that their brains have matured more, but they are forgetful of the evil and villainy they had perpetrated during their young days.
Remember and understand well that sin does not become old. Past sins do not wither, become stunted, old and disappear into oblivion. We are dealing with The Being – Allah Azza Wa Jal – Who does not forget.
Only sincere Taubah and His Rahmat and Ghaffaariyat efface sins. As long as a sincere Taubah (Taubah Nasooh) has not been made, and as long as valid amends to compensate have not been made for the many acts of zulm (injustice, cruelty and violation of rights of others), the sins committed 50 years ago during your youth remain as fresh and stinking as if committed today. Now when decades later Allah Ta‟ala inflicts some form of punishment, e.g. sickness, people panic and go beserk unable to understand why the cancer, etc. have overtaken them and even their babies. Allah Ta‟ala says in the aforementioned Aayat: “Allah knows and you know not.” Due to extreme Imaani deficiency almost all people are unable to understand and perceive the nexus between their misdeeds and the hardship. Hence, their focus is never on Allah Ta‟ala. Also understand wellthat giving Sadqah will not suffice. The calamity will not end and the sickness will not be cured as long as two things have not been correctly discharged:

(1) Amends for past acts and sins of zulm, and

(2) Taubah Nasooh.

While the Hadith mentions that Saqdah extinguishes the Wrath of Allah Ta‟ala and that it is a cure for sickness, it is necessary to observe the essential conditions for attaining the effects of Sadqah.
Innumerable people have requested Ta‟weez from us for a variety of issues. We have observed that whilst the Ta‟weez works miraculously for some, for others it has no effect. The ultimate consequence is the Decree of Allah Ta‟ala. As long as His Pleasure has not been attained, nothing will help to remove difficulties and hardships. But His Pleasure has to be cultivated in fertile ground, i.e. free of sin, with a heart purified by means of valid Taubah, Taa-at and Thikrullaah.


After Hadhrat Nabi Aadam (Alayhis salaam) had mistakenly ate from the forbidden tree in Jannat, he sincerely repented. However, his Taubah was not accepted for 30 days because the athr (effect) of the haraam fruit was still in his bodily system. The athr was eliminated only after 30 days. When he was totally purified even physically of the evil effects of the forbidden fruit, his Taubah was accepted. Thus, 30 days fasting became the practice and speciality of the Ummat of Rasulullah (Sallallahu alayhi wasallam).
This is the view proffered by the Sufiya (Auliya). Haafiz Ibn Hajar (Rahmatullah alayh) claims that there is no authentic Sanad for this narration of the Sufiya. But his view is not the final word. The illustrious Sufiya who were great Auliya made no false claims. They were not fabricators of Ahaadith. Ibn Hajr’s view is consequently simply set aside. While the views of the Sufiya revealed by way of Kashf and Ilhaam are not Shar’i Dalaa-il on which ahkaam could be formulated, they may not be dismissed as fabrications and baseless.




Those Muslims, especially molvis and muftis who have committed the zulm of negating the Laa Adwaa (There is no contagion) declaration of Rasulullah (Sallallahu alayhi wasallam) – the zulm of advocating closure of the Musaajid – the zulm of suspending Jumua Salaat – the zulm of banning Jamaat Salaat – the zulm of believing in the efficacy and goodness of the Niqaab of Iblees (the shaitaani mask) – the zulm of observing shaitaani distancing, and the zulm of supporting the theories and protocols of the atheists – all such Muslims MUST resort to Taubah.

Allah’s Athaab is severe. When his Whip strikes, then it will be too late for Taubah, and too late to regret. The very Athaab (the covid satanism) which these molvis and muftis believe can be combated and thwarted by observing the protocols of the atheists will hem them in. Maut which these molvis and muftis believe can be foiled with the implements of Iblees – the protocols of the atheists – will apprehend them at the appointed time. Flight from Maut and Allah’s Taqdeer is not possible.

Understand well that it is KUFR to reject the declaration of Rasulullah (Sallallahu alayhi wasallam). No amount and no kind of interpretation can justify the rejection by the miscreant muftis of this era. These muftis, molvis and sheikhs have become agents of Iblees and agents of the government. Thus, instead of being the Defenders of the Shariah, they find themselves in the camp of the atheists and defending and propagating the haraam theories and protocols of the enemies of Allah Ta’ala.

One by one Allah Ta’ala will apprehend them with the very Athaab (the covid satanism) which they seek to escape by way of rejecting the Shariah and adopting the excreta of the atheists. Nothing will save them. Hasten to Taubah. Renew your Imaan and make Dua.

24 Zul-Qa’dh 1442 – 5 July 2021


I am the uncle of a lady involved or was involved in a love saga with a Maulana. The Maulana is a well known pious figure in the community, and he is my close friend. The lady is about 30 years old and the Maulana about 50 years. Both are married and have children. The husband of the lady is a close friend of the Maulana. He always seeks advice from the Maulana. He has implicit trust and confidence in his friend, the Maulana. Whenever the Maulana comes to the town where the lady lives with her husband, he (the husband) is the host at whose home the Maulana stays for the duration of his visit. Every morning the husband leaves to attend to his business. Sometimes the Maulana is alone at home with only the lady present, the children also having left for school. In this scenario, a relationship developed between the Maulana and the lady (my niece). They developed a strong mutual love. Everything except actual zina was committed. After some time, a couple of years, the Maulana came to his senses, and I believe the lady as well. They have realized the evil of their relationship, have made Taubah and are very remorseful. No one besides myself and of course, Allah Ta’ala, is aware of this sordid saga. I told both that in my opinion, their Taubah is not sufficient to atone for their conduct. The evil is of such a nature that it requires more than Taubah. Am I right? Both have presented some excuse for their evil conduct. The Maulana says that it was in a moment of weakness that he succumbed to his nafs; that he did not plan to develop a relationship with his friend’s wife. It was never even in his dreams. He therefore feels confident of having been forgiven by Allah Ta’ala. He has also profusely apologized to the lady via myself. The lady contends that she was young at the age of 30 and she simply became infatuated with the Maulana who was 20 years senior to her. Her excuse, in her own words: “As a young lady I was totally overwhelmed by the Taqwa, knowledge and wisdom of the middle-aged man, and simply fell in love. This led to my treacherous, erratic and out-of character behaviour.” Both are persons of the Deen. Are their excuses valid? What else should they do besides Taubah to expiate for their very evil conduct and haraam relationship. Please comment and offer us advice which will benefit others as well. I might add, that numerous people are involved in similar and worse haraam sagas. Jazaakallah!

At the outset, in order to contain the explosion in us, and to avoid being judgmental – judgement which in our emotional opinion demands the assignment of this absolutely disgusting treacherous couple to everlastingly burn in Hell Fire, our brains constrain us to mellow our disgust and wrath with the following Aayat of Allah Ta’ala:
“Say (O Muhammad!) to My servants who have oppressed their souls that they should not despair of the Rahmat (Mercy) of Allah, for verily, He forgives all sins. Verily, He is the OftForgiver, The Most Merciful.”

Rasulullah (Sallallahu alayhi wasallam) said that no matter how numerous and how great the sins committed may be, Allah Ta’ala forgives the sincere repenters. Therefore, even if the sins are as numerous as the bubbles on the ocean and as huge as the Himalayan mountains, the remorse in the heart wipes out all these sins even before the verbal Taubah has been made. The soul of Taubah is regret in the broken heart of the sinner, i.e. if his heart is truly broken by the absolute villainy and notoriety of the callous, treacherous and unforgivable misdeed perpetrated. ‘Unforgivable
from our perspective, not from the perspective of Allah Who is Ghafoor and Raheem – Whose mercy and ghaffaariyat are boundless and always available to the sinners. But this does not and should not detract us from the reality and notoriety of the misdeed. Allah’s boundless Rahmat is never a license for adopting a lackadaisical attitude towards sin in general and in particular towards the disgusting treachery committed by this devil Maulana and this vixen, traitorous woman. This Maulana has cruelly, deceitfully and most treacherously stabbed his friend in the back, seduced his wife and deracinated from his heart and brains the ‘knowledge’, ‘wisdom’ and ‘taqwa’ which this vixen had imagined, and presents as an excuse for her infidelity. Her presentation is a trick of her nafs to minimize the villainy of her treachery. The excuses of both are totally invalid. Their excuses are being presented to soothe their own conscience which rebels against their treacherous conduct, and to minimize the utter villainy and disgust of their treachery. This attitude – their subconscious minimizing of the gravity of their notoriety – is a dangerous trap of shaitaan to pollute their Taubah. Taubah, according to the Qur’aan must be Taubah Nasooh, i.e. a Repentance raised on the bed of raw Ikhlaas (Sincerity and Remorse). They should not present even the slightest vestige of cover or minimization of their absolutely unacceptable treachery. Just imagine! A trusting friend – a loving and caring husband is brutally stabbed in his back by his ‘trusted’ Maulana friend and his ‘faithful’ wife for whom he labours and loves so dearly. This ‘friend’ is a dacoit, a fraud, a deceit of the most treacherous kind, and this ‘faithful’ wife is an immoral vixen. Both should drown themselves in the cesspool of inequity and treachery which they have prepared for themselves. We wonder if after this treacherous brutality, did this Maulana ever have the guts to look his friend in the face? Did this treacherous woman ever have the guts to look her husband straight in the face? If yes, it indicates that they have not understood the absolute disgust of their treachery. They are banking on their Taubah. They should remember that they are dealing with a Being Who does not forget – with Allah Azza Wa Jal. Tomorrow is the Day of Qiyaamah. If Allah Ta’ala has not accepted their Taubah, they will stand there in the multitudes in the Divine Court facing the Friend/Husband. This miserable couple should ponder, in fact, meditate – engage in Muraaqabah – on that scene which could transpire on the Day of Qiyaamah. We reiterate that Allah Ta’ala is All-Forgiving and All Merciful. The Doors of Taubah never close. But the Taubah must be genuine. From the excuses proffered we discern deficiency in their Taubah. They must renew their Taubah afresh. They must refrain from presenting straws of extenuation. They must fully, fully realize their villainy and understand that they are rotten inside and outside – rotten to the core. Then with this attitude should they drown themselves in tears and cry their hearts out seeking forgiveness from Allah Ta’ala. It took the Maulana extremely long to come to his senses. If the relationship was perpetuated for years, the gravity of the villainy and treachery is multiplied manifold. The Maulana’s excuse of having succumbed in a moment of weakness to his nafs is false. The perpetuation of the haraam affair for years was not enacted in a “moment of weakness”. The continued affair has all the paraphernalia of plan and contemplation which are aggravating factors to damn and condemn the Maulana. Remaining at home alone with the lady is also indicative of planning. What happened to his knowledge, wisdom and taqwa? He is not ignorant of the Hadith Warning: “Never ever be alone with a woman, for verily the third one present is shaitaan”. His knowledge, wisdom and taqwa should have dictated that he should never have cast himself into such a dangerous combustible situation. A man and woman alone, especially when they were no longer strangers, are the ingredients for a sudden flare-up of the nafs. Did his knowledge, wisdom and taqwa not remind him that Allah Ta’ala says in the Qur’aan Majeed: “Do not approach near to zina.”
But here this Maulana threw all of these Qur’aanic and Hadith warnings out of the window. The knowledge, wisdom and taqwa which do not protect a man in such combustible situations are fake. Our Mashaaikh say: “Verily, Allah loves a penetrating gaze when doubt settles on a person, and He loves a kaamil (perfect) aql (intelligence) when lust devours him.” In such dangerous situations, if the intelligence is employed to restrain and subdue the nafs, then it will be a kaamil aql, and the struggle will be more meritorious than the struggle in the physical battlefield. For a man who utilizes his knowledge, wisdom and taqwa to maintain the purity of his body, mind and heart, i.e. overwhelm his nafs by beating down his concupiscent desires to prevent himself from indulgence in haraam, Rasulullah (Sallallahu alayhi wasallam) presented the following glad tidings: “He who falls in love (with a woman), and remains pure (in body and mind), then dies, verily he has become a Shaheed.” As for the vixen: her claim of being a ‘young woman overwhelmed’ by the moron Maulana’s imaginary integrity, is utterly baseless. She was at that stage a mature woman of 30, a mother of children, and she had a loving caring husband to attend to her desires, yet she betrayed him in such a cruel manner. Does she not know that from the age of buloogh – the age of 15 or even before – the person is an adult in Islam and is held liable by Allah Ta’ala for his/her deeds? Does she think that she is absolved of punishment for her misdeeds because of her age of 30? Does she not know that she can be stoned to death for adultery regardless of being 30 or 15? In fact, the enormity and villainy of the crime of this wicked Maulana and this vixen lady are of such egregious proportions that they should believe that they are fit for Rajm (Stoning to Death). With such a sincere attitude totally bereft of any vestige of self-vindication, they can have much hope in Allah’s Infinite Mercy and that they are or will be forgiven. What a silly, self-deceptive excuse is this “30 year old young lady” story? The lady should not delude herself with self-complacency to later find, on the Day of Qiyaamah, her treachery around her neck like a dead albatross for all and sundry to behold. Both of them should feel themselves to be dirty – filthy. The attainment of purity from their filth is no easy task. It requires repeated Taubah and self imposition of penances. But then too, effacement from memory of the treachery is well nigh impossible. Only Allah Ta’ala can help in this situation. The Maulana’s apology to the lady is stupid and baseless bunkum. What is there to apologize to her when she is the co-partner in the wickedness. Forgiveness must be sought from only Allah Ta’ala. We fail to understand this stupid concept of apology to the one with whom adultery was committed. Both are zaanis (adulterers) in the crime. They have no option other than to repeatedly renew their Taubah. A scrambled egg cannot be unscrambled. The damage is done. Now remains only regret, Istighfaar, hope and struggling to gain greater proximity to Allah Ta’ala. This is what particularly the Maulana should do, using his knowledge, wisdom and taqwa, and the lady should simply drench her musalla with tears of blood. May Allah Ta’ala have mercy on both and on us all. No one is safe from the enemy- nafs and shaitaan. Our castigation is not from a pedestal. It is not to make them despair of Allah’s mercy. It is to jolt them into realizing what they have perpetrated. It is clear to us that they have as yet not fully understood the villainy of their treachery. Their self-diagnosis is wholly deficient, and this contaminates their Taubah.
Again we say that it is not contempt which underlies our reprimand. The one who offers naseehat from a high pedestal is worse than this treacherous couple. He is a veritable shaitaan giving vent to his takabbur. The naasih who proffers advice should always bear in mind what Hadhrat Nabi Yusuf (Alayhis salaam) said:
“I do not proclaim my nafs to be pure, for verily, the nafs is a great commander of evil except the one on whom Allah has mercy.” (Qur’aan)
Our harshness is only to jolt the two miscreants. It is for their own goodness in this dunya and the Aakhirah. If they misconstrue it, the consequences for them on the Day of Qiyaamah are too ghastly to contemplate. May Allah Ta’ala forgive us all and save us from the evil of our nafs and the snares of Iblees.

When we go to a doctor for an internal examination, he uses his hands. Is ghusl necessary?

Answ: Not only bathing, but Salaatul Taubah also become incumbent. It is utterly disgraceful and immoral for a Muslim woman to submit herself to such immoral and undignified so-called treatment and examination. She should rather choose death than demean herself in this evil way. She should take a bath, perform two rakaat’s Taubah Salaat, repent for her major sin and promise Allah Ta’ala that she will never again submit to such adulterous treatment.

Muslim doctors should understand that such evil examinations are haraam. The money they earn from such “zina” examinations and treatments is haraam. Such money is akin to the fee which the prostitute earns.

majlis vol eleven number two:

The Repentant Sinner

Anas (radiy Allāhu ‘anhu) narrated that the Messenger (sall Allāhu ‘alayhi wa sallam) said:
“Every son of Ādam commits sin, and the best of those who commit sin are those who repent.”[1]

Some of us sin a lot, and some of us sin a little, but this article is not about naming and shaming people or making anyone feel bad. If ever there were a person I should do that to, it would most certainly be me. This post is not even about going in-depth about the types of sins, or the severity of some compared to others, and other things like this.

I only want to discuss repentance, and how it—along with sinning—is one of the most fundamental aspects of our lives as Muslims. Obviously, repentance is a necessary part of life, but so too is sinning, because without the ability to sin, repentance would have no use to us.

We are born sinless, but did you know that for those of us who seek Allāh’s forgiveness after sinning, it is as though we have never sinned?

Abu ‘Ubaydah b. ‘Abdullāh b. Mas‘ūd narrated that his father (radiy Allāhu ‘anhumā) said: The Messenger of Allāh (sall Allāhu ‘alayhi wa sallam) said:

“The one who repents from sin is like one who did not sin.”[2]

Isn’t it something quite profound how we can sin constantly, but as long as we sincerely repent, our sins will be forgiven and wiped from our list of deeds? It makes one wonder how sins can actually bring a person closer to Allāh through asking for forgiveness, because it might just be that He puts a particular test in someone’s life—be it a problem with lowering the gaze, or controlling one’s tongue, or being disobedient to one’s parents—to make or break that person; whether they respond the right way or not in trying to seek Allāh’s help and forgiveness, and not giving in under the pressure.

It makes sense because Allāh did not create us without the tendency to sin. The Father of Mankind, Ādam (‘alayhi al-Salām) and the Mother of Mankind, his wife Hawā (‘alayha al-Salām) lived in Paradise, but then Shaytān (the Devil) lured them into sinning, and Allāh took them out of Paradise and put them on Earth. Isn’t it something odd that all people, regardless of religious or non-religious background, have an urge to sin?

Look at the one who deceived Ādam and Hawā (‘alayhumā al-Salām). Shaytān sinned by disobeying Allāh, but unlike our Mother and Father, Shaytān did not repent.

“And We have certainly created you, [O Mankind], and given you [human] form. Then We said to the angels, “Prostrate to Ādam,” so they prostrated, except for Iblīs. He was not of those who prostrated:

[Allāh] said, “What prevented you from prostrating when I commanded you?” [Satan] said, “I am better than him. You created me from fire and created him from clay.” [Allāh] said, “Descend from Paradise, for it is not for you to be arrogant therein. So get out, indeed, you are of the debased.” [Satan] said, “Reprieve me until the Day they are resurrected.” [Allāh] said, “Indeed, you are of those reprieved.” [Satan] said, “Because You have put me in error, I will surely sit in wait for them on Your straight path. Then I will come to them from before them and from behind them and on their right and on their left, and You will not find most of them grateful [to You].” [Allāh] said, “Get out of Paradise, reproached and expelled. Whoever follows you among them, I will surely fill Hell with you, all together.”
“O Ādam, dwell, you and your wife in Paradise, and eat from wherever you will, but do not approach this tree, lest you be among the wrongdoers.”

But Satan whispered to them to make apparent to them that which was concealed from them of their private parts. He said, “Your Lord did not forbid you this tree except that you become angels or become of the immortal.” And he swore [by Allāh] to them, “Indeed, I am to you from among the sincere advisors.” So he made them fall, through deception, and when they tasted of the tree, their private parts became apparent to them, and they began to fasten together over themselves from the leaves of Paradise. Their Lord called to them, “Did I not forbid you from that tree and tell you that Satan is to you a clear enemy?” They said, “Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.” [Allāh] said, “Descend, being to one another enemies. For you on the Earth is a place of settlement and enjoyment for a time.” He said, “Therein you will live, and therein you will die, and from it you will be brought forth.”

O children of Ādam, We have bestowed upon you clothing to conceal your private parts and as adornment, but the clothing of righteousness – that is best. That is from the signs of Allāh, perhaps they will remember.

O children of Ādam, let not Satan tempt you as he removed your parents from Paradise, stripping them of their clothing to show them their private parts. Indeed, he [Satan] sees you, he and his tribe, from where you do not see them. Indeed, We have made the devils allies to those who do not believe.[3]

We cannot let ourselves go with sinning. Despite sinning being unavoidable, with even the very first of mankind having sinned, we cannot consider sins as small, because perhaps a sin in our eyes that we see as very unimportant is the opposite to Allāh. He might wish to make that one sin enormous, so who are we to judge whether one sin is bigger than another? This is not to do with minor and major sins, but that we should treat each sin as heavy, because that way, perhaps Allāh will look at it as something small.

It is reported that Abu Ayyūb al-Ansāri (radiy Allāhu ‘anhu) said:

“A person might do a single good deed, rely on it, and forget sins that he regards insignificant, but then meet Allāh (on the Day of Judgment) with those sins surrounding him. (Another) man might commit a sin, but never stop fearing its consequences, until he meets Allāh safe and sound.”[4]

The act of repentance needs to be sincere. It is really important that we get repentance right, because if one of the following criteria are missed out, we can be certain that we were not sincere when we asked Allāh to forgive us:

– Giving up the sin
– Regretting having done the sin
– Making the firm intention to never go back to the sin
– Returning anything stolen from others, or seeking their forgiveness if we have hurt others, as this category of sin is not as simple as those between us and Allāh.[5]
I sometimes feel a sinking feeling in my stomach, and everything seems to affect me in the worst of ways. I ask myself if it is my sins overwhelming me, or if it is me taking it all too much to heart. In truth, it is the fact that I sin but do not seek repentance enough. When Shaytān comes, he clouds my vision of seeing how Allāh is ready and eager to forgive me. It is something we all need to help one another to fight. It does not matter what sin we have committed: Allāh is there for us as long as we truly seek His forgiveness, and He only wants to forgive His slave of their sins.

It was narrated from Abu Hurayrah (radiy Allāhu ‘anhu) that the Messenger of Allāh (sall Allāhu ‘alayhi wa sallam) said:

“If you were to commit sins until your sins reach the Heaven, then you repented, your repentance would be accepted.”[6]

What purpose would Paradise have if we were not created with a desire to sin? Would it not be questioning Allāh’s Wisdom? Everything has its role in this world. I know that at times when we give in and sin, we feel helpless, but we have to pick ourselves up and say to ourselves, “I am a servant of Allāh, so Who do I think is the One I need to go to for help?” Al-Ghafūr (the Most Forgiving), Al-Rahīm (the Most Merciful), so we should speak to Him, through du’ā (supplication) and through salāt (prayer), because what more do we really have in this life other than making du’ā, salāt, and tawbah (repentance)?

It is reported that Talq b. Habīb (rahimahu Allāh) said:

“The right of Allāh is too great and heavy for the creation to fulfill, and the blessings of Allāh are too many to enumerate, but you should remain repentant, morning and evening.”[7]

Know that the door of repentance only closes if you think it has. Shaytān is always hungry to make us feel like we are destitute, but it is our job to fight that. Otherwise, if we keep saying something to ourselves, we will believe it sooner or later, even if it is false. So what gives us the right to not fight Shaytān? What gives us the right to feel pathetic when Allāh is watching us constantly? What do we think He feels about us when we do not even pause to ask Him for help? How often do we just put Him to one side and try to talk to others about our sins, when He is the One who conceals them from the sight of people?

Abu Ayyūb al-Ansāri (radiy Allāhu ‘anhu) reported that Allāh’s Messenger (sall Allāhu ‘alayhi wa sallam) said:

“If you were not to commit sins, Allāh would have swept you out of existence and would have replaced you with another people who have committed sin, and then asked forgiveness from Him, and He would have granted them pardon.”[8]

At times, we all feel our desires try to take us over, and we like to let our anger out instead of staying calm. We cannot control our tongues much of the time, and we all have a bad habit we constantly engage in. But no matter how much we sin, we have to understand that all is not lost. Nothing is lost permanently. Even if we have committed a really disgusting sin, what makes us feel so bad that we cannot ask Allāh for forgiveness?

It is only the evil in our souls and Shaytān that cause us to become depressed and feel down.

Say, “O My servants who have transgressed against themselves [by sinning], do not despair in the Mercy of Allāh. Indeed, Allāh forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.”[9]

For those of us who say, “But I don’t feel like when I repent that it’s accepted,” there are signs that one can feel when our repentance truly is accepted. If we trust in Allāh and truly believe in Him, we will believe in His Qur’ān and His Messenger (sall Allāhu ‘alayhi wa sallam).

So do not feel like this world is over. Instead, feel like wishing for blessings in life and for Allāh to accept our forgiveness, no matter how often we find ourselves sinning. It is only sincerity and the correct steps towards repentance that are really important.

Shaqīq al-Balkhi (rahimahu Allāh) was once asked: “What is the mark of [true] repentance?”

He replied: “Continued crying over past sins, deep fear of falling into them again, staying away from bad company, and keeping the company of good people.”[10]

It is narrated that the Prophet (sall Allāhu ‘alayhi wa sallam) would seek Allāh’s forgiveness at least seventy times in a day. Another narration says that he would seek it a hundred times in a day, and in another, it is said that he would seek it over a hundred times in only one gathering. All this from a man who was sinless.

It was narrated that Ibn `Umar (radiy Allāhu ‘anhu) said:

“We used to count that the Messenger of Allāh (sall Allāhu ‘alayhi wa sallam) said one hundred times in a gathering:

‘Rabb ighfir lī wa tub `alayya innaka ant Al-Tawwāb Al-Rahīm’ (O Allāh, forgive me and accept my repentance, for You are the Accepter of repentance, the Most Merciful).”[11]

Is it for ‘banter’ that the Prophet (sall Allāhu ‘alayhi wa sallam) sought Allāh’s forgiveness in so many different situations and so often, every single day? He was free of sin, but he was perfectly humble. What do we even attempt to show? Why do we think it is that he said the following in prayer? This is something we say all the time.

It was narrated from Hudhayfah (radiy Allāhu ‘anhu), that the Prophet (sall Allāhu ‘alayhi wa sallam) would say between the two prostrations in prayer:

“Rabb ighfir lī, Rabb ighfir lī

“O Lord forgive me, O Lord forgive me”[12]

Sins may blacken the heart, but sincere repentance whitens it. Shaytān never repented, and never will do, but our Mother and Father (‘alayhumā al-Salām) did, so we have a choice.

Never lose hope. Remember, we have Allāh as long as we always try to turn to Him before we return to Him.

Source: http://www.islam21c.com


[1] Sunan Ibn Mājah 4251

[2] Sunan Ibn Mājah 4250

[3] Al-Qur’ān 17:11-28

[4] Ibn Hajar, Fatḥ Al-Bārī

[5] Acceptance of Repentance – islamqa.info/en/46683

[6] Sunan Ibn Mājah 4248

[7] Ibn Abī al-Dunya, Al-Tawbah 62

[8] Sahīh Muslim 2748

[9] Al-Qur’ān 39:53

[10] Abu Bakr al-Daynūri, Al-Mujālasah wa Jawāhir Al-‘Ilm 2645

[11] Sunan Ibn Mājah 3814

[12] Sunan Ibn Mājah 897

Benefiting From The Majesty Of Divine Will | Thirteen Points In Making The Best Of The Situation

In the Name of God most Merciful Most Compassionate

Peace Be Upon Prophet Mohammad, His Family, Companions and Brothers. Ameen

“God will never punish them while they are seeking forgiveness” (al-Anfāl, 8:33)

As we observe imposed isolation or social distancing to prevent the spread of the virus that has disrupted life as we know it, maintaining and elevating our faith becomes both a necessity and a great opportunity. The awakened believer is the one who never excludes the hand of God in everything that happens in the world–good or bad. We ask Allah Almighty to show us kindness and mercy in everything that He decrees for us.

“And We have already sent [messengers] to nations before you, [O Muhammad]; then We seized them with poverty and hardship that perhaps they might humble themselves [to Us]. (42) Then why, when Our punishment came to them, did they not humble themselves? But their hearts became hardened, and Satan made attractive to them that which they were doing. (43) So when they forgot that by which they had been reminded, We opened to them the doors of every [good] thing until, when they rejoiced in that which they were given, We seized them suddenly, and they were [then] in despair. (44)” (al-An’ām, 6:42-44)

Now is the time of seeking forgiveness and repenting to Allah. Now is the time we seek the counsel of our rich tradition in how to deal with collective and universal calamities and hardship. The awakened believer looks at what Allah brings about in His universe with a Divine Light and resists the calls of ignorance and heedlessness in any form they appear.

From the pure well of Prophetic guidance we draw thirteen beautiful, practical, and spiritual counsels:

The pandemic that is frightening everyone is the creation of Allah released by His Power for reasons He only knows. Losing sight of this basic fact is a sign of the blindness of our inner eyes. And your Lord creates what He wills and chooses; not for them was the choice. Exalted is Allah and high above what they associate with Him. (Al-Qaṣaṣ, 28:68)

1. When the Masjids are closed and Jumu’ah is suspended and the Honored Ka’bah and the Prophetic Mosque are emptied and there is rampant panic, the guided believer rushes to Istighfār. Let’s repeat and teach our children and households one of these Prophetic expressions of seeking forgiveness:

 Astaghfirullāh wa Atūbu ilayhi, at least 100 times a day. (Muslim)

أَسْتَغفِرُ اللهَ وَ أَتُوبُ إِلَيْهِ


 Rabbī Ighfir Lī wa Tub ‘alayya Innaka Anta Attawābu ArRahīm, at least 100 times a  day. ( Al-Tirmidhī, Abū Dāwūd, Ibn Mājah)

رَبِّ اغْفِرْ لِي، وَتُبْ عَلَيَّ، إِنَّكَ أَنْتَ التَّوَّابُ الرحيم 

The Best time for Istighfār is before Fajr.

Let’s be among those who seek the forgiveness before dawn that God praised in the Qur’ān:

“Those who say, “Our Lord, indeed we have believed, so forgive us our sins and protect us from the punishment of the Fire,” the patient, the true, the obedient, those who spend [in the way of Allah], and those who seek forgiveness before dawn.” (Āl-‘Imrān, 3:17)

2. Pray two Rak’āt of repentance often throughout the day.

3. Make our living spaces spiritual abodes by designating a place in the house as a Muṣallā. This is a forgotten Sunnah that the companions of the Prophet, God bless him and grant him peace, established. Let’s revive this Sunnah in our homes.

4. Perform prayers at the beginning of the time in congregation with an Adhān and Iqāma (assign our children to do so). If we can’t pray together while we are all quarantined in our houses then we surely have a bigger problem than coronavirus.

5. Stay after the prayers in your place and make Du’ā’ and Istighfār.

6. Don’t miss any Sunnah prayers before or after the obligatory prayers.

  • Make it a habit to pray Ḍuḥā prayer after sunrise or by midmorning as 2, 4, 6, or 8 Raka’āt.
  • The Prophet, God bless him and grant him peace, used to say that the prayer of Ḍuḥā is the prayer of the Awwābīn (repenters). (Muslim, Ibn Abī Shaybah, al-Ḥākim, Ibn Khuzaymah).
  • 4 Raka’at before Dhụhr and 2 after. 2 Raka’āt before Aṣr. 2 Before Maghrib and 6 after. 2 before Ishā’ and 4 after.
  • Make your Witr a Prophetic Witr: 11 Raka’āt before Fajr. If you can’t wake up, then pray it after Ishā’.

7. Read the Qur’ān every day even if just for 15 minutes.

8. Constant Dhikr and remembrance of Allah Ta’ālā with all kind of expressions while giving precedence to the expression of Tawḥīd لا إله إلا الله   since it is the best expression of Dhikr as the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said. (Al-Tirmidhī)

9. Be a good subordinate and adhere to your community’s collective decisions and experts regarding gatherings, Jamā’ah prayers, Jumu’ah, social distancing, and cleanliness. Our recalcitrance and selfishness sometimes appears in a religious form. At times of hardship going against the consensus is spiritually damaging even when we realize that we might be partially right. Not all debates have to be won.

من أطاع الأمير فقد أطاعني 

Whoever obeys the leader has indeed obeyed me.” (Muslim, al-Bukhārī)

10. The best among us are those who are the best to their spouses. Spending more time with each other should add to our compassion and respect for each other. Let us understand that   everyone going through this situation is experiencing a level of anxiety that might affect their normal behavior. Many of us are not used to staying at home for such a long period. Let this be an opportunity to connect with each other and strengthen the bonds of the family. Let’s Fear The Thieves !! (See point 12.)

11. Attend at least one of the online events that your community is offering even if you know everything that is known about the religion. Showing the sentiments of solidarity by attending these events encourages those who spend time preparing and sacrificing their time to continue their Da’wah work that is necessary for the community.

12. Fear the thieves for yourselves and your loved ones: None of the suggestions above will bear any fruit in advancing our cause with Allah and in bringing us towards a genuine reconciliation with ourselves if we spend all day with WhatsApp, Facebook, YouTube, Instagram, Netflix and such. In the digital wasteland and on our phones or glued to the TV all day, sharing and re-sharing nonsense makes us lost, nonsensical and trivial people. The last thing we want to find ourselves doing is spreading forgetfulness and heedlessness under the guise of spreading useful information.

Let’s not readily and voluntarily enlist as the agents of Shaytan at the time we have to be servants of God. Think before you send anything shared with you because you will be asked about it. One post a day is too much for those who are busy with all the obligations we all have. By now, everything that needs to be known about the epidemic has probably reached all corners of the globe. Let’s be wary of succumbing to the appeals of our lower selves or nafs and finding ourselves losing this great opportunity with Allah. The same advice goes for our children as it is a great opportunity for them to be creative in how they constructively spend their leisure time.

13. Give in charity, no matter how small, to your local and national Muslim organizations who might be going through difficulty meeting the needs of those who have lost their wages due to the freezing of the economy. This is both a pandemic and an economic crisis and sadaqa is our spiritual remedy to financial matters.

Benefiting From The Majesty Of Divine Will | Thirteen Points In Making The Best Of The Situation



Please provide a brief commentary on the following Hadith:

Rasulullah (sallallahu ‘alayhi wasallam) has said: The intelligent person is the one who subjugates his soul/takes account of himself, and works for what is after death and the incapable is the one who follows his desires and thereafter entertains hopes in [the mercy of] Allah.


See the reference for this Hadith here

In the Hadith above, Rasulullah (sallallahu ‘alayhi wasallam) has stated that a truly intelligent and successful person is he who subjugates himself to the worship, obedience, and decree of Allah Ta’ala.

A very effective way to do this is to constantly take account of one’s self for every action, both good and bad. One should ponder over every statement and movement, along with every scenario or situation and how he reacted and/or conducted himself therein. If he finds that he has engaged himself in good praiseworthy actions then he should express his gratitude to Allah Ta’ala and praise Him [for it is only through Allah’s kindness that He gives a person the ability to do good].

On the other hand, if he finds himself having done wrong [unpraiseworthy actions], then he should repent and rectify himself accordingly. The intelligent one is he who after taking stock of himself, rectifies himself in the worldly life and strives to earn good deeds drawing towards him the mercy of Allah Ta’ala for the Hereafter.

Sayyiduna ‘Umar (radiyallahu ‘anhu) has summarized it so beautifully saying: ‘Take account of yourself before your accountability is taken by Allah!’.

Many a times things are better understood in light of their opposites [for example, darkness is understood better after a person experiences light]. Therefore, after describing the truly successful and intelligent person, Nabi (sallallahu ‘alayhi wasallam) described the unintelligent unsuccessful person. Nabi (sallallahu ‘alayhi wasallam) described this person as being unable and incapable of correctly using the faculty of the mind and brain that he was blessed with. Instead of using this faculty to understand the reality of the Hereafter and prepare himself to the best of his ability, he uses it to chase after his whims and desires thinking that Allah Ta’ala will simply forgive him for everything despite the absence of any attempts to repent or rectify himself. Such a person has become a slave to his carnal desires and continues to feed it again and again. He has failed to understand the reality of the Hereafter and the system of Allah Ta’ala.

There are many verses in the Quran along with Hadiths to show that -as per the justice system of Allah Ta’ala- a person will not be forgiven unless he repents and attempts to rectify himself. Indeed, it is possible that Allah Ta’ala can still forgive such a person being the All Merciful, but from the above Hadith itself Nabi (sallallahu ‘alayhi wasallam) has explained that to continue sinning without any attempts at repenting and rectifying one’s self whilst still hoping for forgiveness is absurd. The commentators of Hadith have mentioned that the word تمنى, depicting [farfetched] hope, was specifically used in the narration to allude to the fact that such a person is hoping for something which is near impossible.

May Allah Ta’ala make us all amongst the intelligent ones thereby granting us the ability to take stock of our actions and rectify ourselves accordingly before it is too late.

(References for all of the above: Mirqat, Hadith: 5289; Also see Faydhul Qadir, Hadith: 6469)

And Allah Ta’ala knows best

Approved by: Moulana Muhammad Abasoomar

How do I know if my Ramadan was accepted?

I relate to you one of the earliest of tragic events to have unfolded on Earth, as it relates to two sons of Prophet Ādam (ʿalayhi al-Salām); the very first human being to tread the Earth. This is the story of Qābīl and Hābīl. Allāh (subḥānahu wa taʿālā) said in the Sūrat al-Mā’idah:

وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الْآخَرِ

“And recite to them the story of Ādam’s two sons, in truth, when they both offered a sacrifice [to Allāh], and it was accepted from one of them but was not accepted from the other…”

Having realised that his sacrifice was rejected, whilst that of his younger brother – Hābīl – was accepted, how did he react? You would think that he would repent, reassess his relationship with Allāh (subḥānahu wa taʿālā), or re-evaluate his īmān in order to attempt to pinpoint what went wrong, but his reaction was starkly different;

قَالَ لَأَقْتُلَنَّكَ قَالَ إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ

“He said, ‘I will kill you.’ The former said, ‘Indeed, Allāh only accepts from the people of taqwā[caution of Allāh].’”

In other words, why not focus on the source of your problem that caused your sacrifice to be rejected – i.e. your lack of taqwā – instead of focusing on eliminating my existence?

Hābīl continues addressing the older brother:

لَئِنْ بَسَطْتَ إِلَيَّ يَدَكَ لِتَقْتُلَنِي مَا أَنَا بِبَاسِطٍ يَدِيَ إِلَيْكَ لِأَقْتُلَكَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ

“If you should raise your hand against me to kill me – I shall not raise my hand against you to kill you. Indeed, I fear Allāh, Lord of the worlds.”

إِنِّي أُرِيدُ أَنْ تَبُوءَ بِإِثْمِي وَإِثْمِكَ فَتَكُونَ مِنْ أَصْحَابِ النَّارِ وَذَلِكَ جَزَاءُ الظَّالِمِينَ

“Indeed I want you to obtain my sin and your sin so you will be among the companions of the Fire. And that is the recompense of wrongdoers.”

As time passed, the idea of murdering brother grew more and more fair-seeming;

فَطَوَّعَتْ لَهُ نَفْسُهُ قَتْلَ أَخِيهِ

“And his soul encouraged him to murder his brother…”

This is the nature of al-Nafs al-Ammārah (the commanding soul): it rationalises the crime for a person; it offers him justifications; reassures him in its regard; and lessens its weight, until one feels confident enough to click the button, make the call, agree to the meeting, complete the prohibited transaction, and so on.

فَقَتَلَهُ فَأَصْبَحَ مِنَ الْخَاسِرِينَ

“…So he killed him and became among the losers.”

He left the motionless corpse of his brother above the ground, not knowing what needs to be done next, as this situation is unprecedented.

فَبَعَثَ اللَّهُ غُرَابًا يَبْحَثُ فِي الْأَرْضِ لِيُرِيَهُ كَيْفَ يُوَارِي سَوْءَةَ أَخِيهِ

“So Allāh sent a crow searching in the ground to show him how to hide the disgrace of his brother…”

قَالَ يَا وَيْلَتَا أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَذَا الْغُرَابِ فَأُوَارِيَ سَوْءَةَ أَخِي فَأَصْبَحَ مِنَ النَّادِمِينَ

“He said, ‘O woe to me! Have I failed to be like this crow and hide the body of my brother?’ And so he became of the regretful.” [1]

He was amazed at himself at how he, an upright and intelligent human being, failed to know what a crow, a much lowlier creature, knew about the burying of the dead.

This incident, therefore, marked the very beginning of the struggle between truth and falsehood and Qābīl was the first to introduce the act of killing. Commenting on this, the Prophet (sall Allāhu ʿalayhi wa sallam) said:

لَيْسَ مِنْ نَفْس تُقْتَلُ ظُلْمًا إلاَّ كَانَ عَلَى ابْنِ آدَمَ الأوْلِ كِفْلٌ مِنْ دَمِهَا، لأَنَّهُ كَانَ أوَّلَ مَنْ سَنَّ القَتلَ

“There is no person who is unjustly killed except that the first son of Ādam will receive a portion of its sin. That is because he was the first to introduce the act of killing.” [2]

There is one statement from this story that I would like to point out, one that you read minutes ago but perhaps did not give it the full attention it deserves, despite it being an expression that kept our predecessors up at night and haunted them by day.

“Allāh only accepts from the people of taqwā.”

Yes, carrying out a good deed is a blessing, but it is one that cannot be considered complete until it is coupled with another blessing; Allāh (subḥānahu wa taʿālā)’s acceptance. For the wakeful Muslim, this is a cause of concern. As we smile, celebrate and exchange greetings during anyʿEid, there should be a thought that hovers over us:

ليت شعري، من المقبول فنهنيه، ومن المحروم فنعزيه

“O, I wonder who has been accepted by Allāh so that we should congratulate him, and who has been rejected so that we may mourn him.” [3]

Meeting Allāh (subḥānahu wa taʿālā) with few good deeds is a calamity, but worse is meeting Him with many good deeds which crumble away before your very eyes, and years upon years of supposed hard work is turned down by Him. How could this happen?

“Allāh only accepts from the people of taqwā.”

Let us consider how our predecessors reacted to this āyah.

ʿAlī b. Abī Ṭālib (raḍiy Allāhu ʿʿanh) said:

كُونُوا لِقُبُولِ الْعَمَلِ أَشَدَّ هَمًّا مِنْكُمْ بِالْعَمَلِ، أَلَمْ تَسْمَعُوا اللَّهَ يَقُولُ :إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ

“Be more concerned with Allāh’s acceptance of a good deed than with the doing of the good deed itself. Have you not heard Allāh saying: “Allāh only accepts from the people of taqwā.” [4]

ʿAbdul ʿAzīz b. Abī Rawwād (raḍiy Allāhu ʿanhu) said, speaking about the approach of our predecessors to good deeds:

أدركتهم يجتهدون في العلم الصالح، فإذا بلغوه وقع عليهم الهمّ أيتقبل منهم أم لا

“I witnessed a people who would make great efforts in attaining knowledge, and when they would finally attain it, they would be struck with grief, not knowing whether Allāh will accept from them or not.” [5]

A beggar once asked the companion ʿAbdullāh b. ʿUmar (raḍiy Allāhu ʿanhu) for money, to which ʿAbdullāh said to his son, “Give me a dinar.”

When the beggar walked away, his son said to his father, “May Allāh accept from you, O father.”

ʿAbdullāh responded:

لَوْ عَلِمْتُ أَنَّ اللَّهَ تَقَبَّلَ مِنِّي سَجْدَةً وَاحِدَةً، أَوْ صَدَقَةَ دِرْهَمٍ وَاحِدٍ، لَمْ يَكُنْ غَائِبٌ أَحَبَّ إِليَّ مِنَ الْمَوْتِ، أَتَدْرِي مِمَّنْ يَتَقَبَّلُ اللَّهُ، إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ

“If I knew that Allāh has accepted from me a single prostration or a single dirham in charity, there would not be any visitor whom I would love to meet more than death. Do you know who Allāh accepts from? ‘Allāh only accepts from the people of taqwā.’” [6]

Their consciousness of this concept was so intense that some of them would be seen weeping during their dying moments, fearing the implications of this āyah.

ʿĀmir b. ʿAbdullāh b. al-Zubair (raḍiy Allāhu ʿanhu) was seen crying profusely during his last illness. He was asked, “What makes you cry?”

He responded with:

أَيَّةٌ فِي كِتَابِ اللَّه تعالىِ: إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ

“An āyah from the Qur’ān: ‘Allāh only accepts from the people of taqwā.’” [7]

With that said, the key question must be asked: Are there signs for Allāh (subḥānahu wa taʿālā)’s acceptance, which are, in turn, signs that our hearts are working towards a path of taqwā? What is the use in filling a bucket if it has holes within it, and what is the use of siting an exam if you had been revising for the wrong paper, and what is the use of climbing a ladder if it was leaning on the wrong wall? Furthermore, we may ask: What use is there in the doing of a ‘good deed’ if it is eventually turned down by Allāh (subḥānahu wa taʿālā)?

In a bid for our ʿEids to be truly worthy of celebration, consider the following indicators of an accepted act of worship to measure yourself against:

The first: A true intention of not returning to sins abandoned in Ramaḍān

For those who had fasted the month of Ramaḍān, having put many sins on hold but planned a secret reunion with them from ʿEid onwards, then they will have just discovered one of the clearest signs of an act of worship that is highly prone to rejection.

Yaḥyā b. Muʿādh said:

من استغفر بلسانه وقلبه على المعصية معقود، وعزمه أن يرجع إلى المعصية ويعود، فصومه عليه مردود، وباب القبول في وجهه مسدود

“Whoever asks for forgiveness with his words whilst his heart remains resolute on a sin, determined to return to it afterwards, then his fasting is rejected and the door to Allāh’s acceptance is closed.” [7]

This does not refer to those who fall weak post-Ramaḍān and commit sins. That applies to every single one of us, and the door of Allāh (subḥānahu wa taʿālā)’s mercy is vast. This quote, however, refers to those whose intention during the month of Ramaḍān was merely a temporary halting of the habit, conversation, transaction, or their likes. Is this not a form of mockery of Allāh (subḥānahu wa taʿālā), the One who sees our intentions even clearer than we do?

Sahl al-Tasturī said:

الطاعة يفعلها البر والفاجر ولا يترك المعصية إلا صديق

“Good deeds are carried about by the righteous and rebellious. However, it is only the sidīq [truthful one] who abstains from sins.” [8]

In Ramaḍān, we were all praying, reciting Qur’ān, remembering Allāh (subḥānahu wa taʿālā), and some were even in iʿtikāf. Good deeds are easy and most certainly appreciated by Him. What differentiates true righteous from counterfeit piety, however, is this factor: how we behave when those sins reoffer themselves to us.

The second: The easing of the path worship

One of the most beautiful realities of good deeds is that they give birth to more good deeds, just as sins give birth to more of their likes. Hence, the doer of good is rewarded by Allāh (subḥānahu wa taʿālā) with another opportunity of worship to open up before him. He pounces at it with enthusiasm, so He opens yet another door of worship, until his entire life becomes an alternation from one form of worship to another. If you are experiencing this, then you are enjoying another hopeful sign of Allāh (subḥānahu wa taʿālā)’s acceptance.

Imām Ibn al-Qayyim said:

وَإِذَا اسْتَنَارَ الْقَلْبُ أَقْبَلَتْ وُفُودُ الْخَيْرَاتِ إِلَيْهِ مِنْ كُلِّ نَاحِيَةٍ، كَمَا أَنَّهُ إِذَا أَظْلَمَ أَقْبَلَتْ سَحَائِبُ الْبَلَاءِ وَالشَّرِّ عَلَيْهِ مِنْ كُلِّ مَكَانٍ

“If the heart illuminates, then the delegations of goodness will flock in his direction from everydirection. Similarly, when a heart darkens, then the storms of evil will gust towards him from every direction…” [9]

This meaning is found in the Qur’ān. Allāh (subḥānahu wa taʿālā) said:

فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (5) وَصَدَّقَ بِالْحُسْنَى (6) فَسَنُيَسِّرُهُ لِلْيُسْرَى (7) وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى (8) وَكَذَّبَ بِالْحُسْنَى (9) فَسَنُيَسِّرُهُ لِلْعُسْرَى (10)

“As for he who gives and fears Allāh, and believes in the best reward. We will make smooth for him the path of ease (goodness). But as for he who withholds and considers himself self-sufficient, and denies the best reward. We will make smooth for him the path for evil.” [10]

Now that Ramaḍān is over, how inspired do you feel to pray Ṣalāh al-ʿIshā’ and Ṣalāh al-Fajr in the masjid? How enthusiastic are you now to offer Allāh (subḥānahu wa taʿālā) a smaller portion of fasting and night prayer all throughout the year? How determined are you to maintain those high standards of ijāb that you had set for yourself back in Ramaḍān? If the answer is a positive one, then rejoice at yet another hopeful indicator of Allāh (subḥānahu wa taʿālā)’s acceptance.

The third: The frequent utterance of “Astaghfirullāh [Allah forgive me]”

This is a statement that you should repeat outwardly and inwardly, engaging both your mouth and heart. It is a constant apology to Allāh (subḥānahu wa taʿālā), having not considered what you had put forward too great for Him, and realising that deficiency is an inbuilt trait within us, even as we worship. Your hope, therefore, is for Him to overlook your trespasses and erase those impermissible yearnings once and for all in preparation for a life of purity post-Ramaḍān. For this reason, ʿUmar b. ʿAbdul ʿAzīz would write to the Muslim provinces around the world after Ramaḍān, saying in his letter:

“Now is the time to repeat the words of your father, Ādam (ʿalayhi al-Salām):

رَبَّنَا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الخَاسِرِينَ

‘Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers’ [11]

Repeat the words of Prophet Nūh (ʿʿalayh al-Salām):

وَإِلَّا تَغْفِرْ لِي وَتَرْحَمْنِي أَكُنْ مِنَ الخَاسِرِينَ

‘And unless You forgive me and have mercy upon me, I will be among the losers’ [12]

Repeat the words of Prophet Ibrāhīm (ʿalayhi al-Salām):

وَالَّذِي أَطْمَعُ أَنْ يَغْفِرَ لِي خَطِيئَتِي يَوْمَ الدِّينِ

‘And Who, I hope, will forgive me my mistakes on the Day of Judgment.’ [13]

Repeat the words of Prophet Mūsā (ʿalayhi al-Salām):

رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي

‘My Lord, indeed, I have wronged myself, so forgive me.’ [14]

Repeat the words of Prophet Yūnus (ʿalayhi al-Salām):

لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ

“None has the right to be worshipped but You, glory be to You, I have been among the wrongdoers.” [15]

A concluding message:

أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَلَا تُبْطِلُوا أَعْمَالَكُمْ

Obey Allāh and obey His messenger and do not invalidate your good deeds. [16]


وَلَا تَكُونُوا كَالَّتِي نَقَضَتْ غَزْلَهَا مِنْ بَعْدِ قُوَّةٍ أَنْكَاثًا

Do not be like her who undoes the thread which she had spun, after it had become strong…’” [17]

During seasons of worship, you had been spinning the threads of good deeds for weeks on end, building your estate in Jannah and putting out sins, so do not let any day of ʿEid – one that is intended to be of happiness and gratitude to Allāh (subḥānahu wa taʿālā) – be a means of undoing all of the good that you had saved up.

Congratulations for your patience, congratulations for being a Muslim, and congratulations for the decision that you have made to live according to a new standard of repentance, worship, and planning for Jannah. With such accomplishments and intentions to your name, no one on Earth deserves to be happier than you.

Source: www.islam21c.com


[1] Al-Qur’ān 5:27-31

[2]Al-Bukhārī and Muslim, on the authority of Ibn Masʿūd

[3] Latā’if al-Maʿārif, Ibn Rajab

[4] Ibn Abī al-Dunyā, Al-Ikhlās

[5] Abū Ṭālib al-Makki, Qūt al-Qulūb

[6] Ibn ʿAbdul Barr, Al-Tamhīd

[7] Tafsīr al-Ṭabarī

[8] Abū Nuʿaim, Hilyāt alAwliyāh

[9] Al-Jawāb al-Kāfī

[10] Al-Qur’ān 92:5-10

[11] Al-Qur’ān 7:23

[12] Al-Qur’ān 11:47

[13] Al-Qur’ān 26:82

[14] Al-Qur’ān 28:16

[15] Al-Qur’ān 21:87

[16] Al-Qur’ān 47:33

[17] Al-Qur’ān 16:92



Once Hadhrat Moulana Maseehullah Rahmatullahi alayh advised a person who complained bitterly about his evilness and extreme weak spiritual state that: “Do not focus so much about your sins. Rather use your energies to reform yourself by making Taubah.”

The person responded by saying “Hadhrat, every time I make Taubah, I break my Taubah. So what is the sense of making Taubah?”

Hazratjee replied: “Clean clothing gets dirty after a day or two. It is understood that the clothing needs to be washed. No one says: “What’s the sense of washing my clothing. It will get dirty again. Similarly, the soul gets dirty when sin is committed. Just as one regularly washes and changes one’s clothing, so is there a need to “wash” the soul regularly even though you fear that you will sin again.”

Subhanallah! What a brilliant method of explaining the need for continuous Taubaah. What a wonderful remedy to cure the wasaawis (whisperings) of Shaytaan. We did sin and soil ourselves but, with the Fadhl of Allah, we shall humbly walk through the doors of Taubah, with cap in hand… again and again. His is the Court whose doors never close. His is the Mercy which embraces the worst of the worst. His is the Forgiveness which with just one heartfelt “Astaghfirullah” (I seek forgiveness), an entire life of sins is forgiven though the sins may be more than the foam of the oceans.

Yes, Ramadaan is here! Yes, it is the month of Mercy and Forgiveness. Yes, it is time for a good scrub which paves the way to Taqwa. Taqwa is obtained by combating the nafs. The nafs feeds upon excessive eating, excessive sleeping and excessive association. Ramadaan is a time when Allah Ta’aala has compelled us to restrict the eating, drinking, sleeping and cohabiting.

The benefits of combating the nafs is that its power to incline towards evil, vice and wickedness is substantially diminished. The reprehensible qualities such as greed, malice, pride, jealousy, love of the world, vanity, love for fame, love for wealth and anger is diminished substantially. Obliteration is impossible for man is saddled with this basic animalism called nafs until death. He is not under any obligation to uproot his nafs, he is only obliged to control it. Fasting snips, cuts and smothers the power of the nafs. It removes the sting and steam from it.

The rooh, which is the opposite of the nafs, is strengthened whenever the nafs is opposed. The rooh is the source of good qualities. It is the engine of goodness, purity and nobleness. When the rooh is strong and pumps with vitality, virtuous qualities flow freely from that person. Tauheed, sincerity, truth, generosity, patience, tolerance, humility, and fear of Allah etc. becomes secondary to one’s disposition. Ramadaan is a month to lessen our association with the Creation and bond ourselves to our Creator. This bond cannot be acquired by indulging in fanning the flames of greed and negligence by entering competitions, shopping, feasting and indulging in an abundance of socialising, amusement and fun.

Ramadaan is a time for training the rooh to submit to Allah’s Will. Food there is plenty but a true Muslim submits and refrains from eating, the bed is comfortable but a true Muslim stands for Taraweeh and trains his nafs to submit to the Shariah. After the scrubbing, comes the adorning of the rooh with the apparel called Taqwa. “And the clothing of Taqwa, that is best” (Qur’an)