Some simple supplications through which we can erase our sins, Insha’Allâh!

Full Article at AbdurRahman

Narrated Abû Huraira radhiAllâhu `anhu: Allâh’s Apostle said,

“Whoever says, ‘Subhan Allâh wa bihamdihi,’ one hundred times a day, will be forgiven all his sins even if they were as much as the foam of the sea.” [Sahîh Al-Bukhari]

Narrated Abû Huraira radhiAllâhu `anhu: Allâh’s Apostle sallAllâhu `alayhi wa sallam said,

“Whoever says: ‘La ilaha illal-lah wahdahu la sharika lahu, lahu-l-mulk wa lahu-l-hamd wa huwa ‘ala kulli shai’in qadir,’ one hundred times will get the same reward as given for manumitting ten slaves; and one hundred good deeds will be written in his accounts, and one hundred sins will be deducted from his accounts, and it (his saying) will be a shield for him from Satan on that day till night, and nobody will be able to do a better deed except the one who does more than he.” [Sahîh Al-Bukhari]

Narrated Abû Hurayrah radhiAllâhu `anhu: Allâh’s Apostle sallAllâhu `alayhi wa sallam said:

If anyone extols Allâh after every prayer thirty-three times [SubhanAllâh], and praises Allâh thirty-three times [Alhamdulillah], and declares His Greatness thirty-three times [Allâh hu Akbar], ninety-nine times in all, and say to complete a hundred: “There is no god but Allâh, having no partner with Him, to Him belongs sovereignty and to Him to praise due, and He is Potent over everything,” his sins will be forgiven even if these are as Abûndant as the foam of the sea. [Sahîh Muslim]

Abû Hurairah radhiAllâhu `anhu reported that the Prophet, sallAllâhu `alayhi wa sallam, said,

“If anyone sits in an assembly where there is much clamor and says before getting up to leave, “Subhanaka Allâhumma wa bihamdika, ashadu an-la illaha illa-anta, astaghfiruka wa atubu ilayka” (Glory be to You, O Allâh, and I begin with declaring all praise is due to You, I testify that there is no god but You; I ask Your pardon and turn to You in repentance), he will be forgiven any sin that he might have committed while in that assembly. [Tirmidhi and Al-Baihaqi, (Kitab ad-D'wat Al-kabir)]

Mu’adh b. Anas radhiAllâhu `anhu reported that the Prophet, sallAllâhu `alayhi wa sallam, said,

“If anyone wears a new garment and says, “Alhamdu lillahillazi kasaabi hazaa wa razakabehi min ghairi hawlin minna walaa kuwwata” ‘All praise be to Allâh, Who clothed me with this garment and provided it for me, with no power or strength from myself’ Allâh will forgive all his previous sins.” [Abû Dawûd, At-Tirmidhi and Ibn Maajah]

The Difference between Minor Sins and Major Sins

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

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

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

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

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

Some examples of minor sins are:

1. Looking at something prohibited

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

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

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

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

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

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

Some examples of Major Sins are:

1. Shirk

2. Cutting family ties

3. Bearing false testimony

4. Zina

5. Deception

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

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

Translated and compiled by Abu Aaliyah Abdullah ibn Dwight Battle

Related Links:

• A Fly or a Mountain

• The Interesting Dream of the Prophet Sallalahu Alahi wa Sallam- from Sahih Bukhari

  From: AbdurRahman

The door of Tawfeeq (i.e. success) has been closed on the people because of six things

Ibn ul Qayyim Al Jawziyah (Rahimahullah) mentioned in his monumental book “Fawaa’id ul Fawaa’id” on the authority of Shaqeeq Ibn Ibrahim (Rahimahullah),

Who said:The door of Tawfeeq (i.e. success) has been closed on the people because of six things:

1. The First: Because they (i.e. the people) busy themselves with the Ni’mah (i.e. blessing) bestowed upon them and forget about the gratitude they should express to Allah, the One who bestowed the favor on them.
2. The Second: Because they have an ardent desire for knowledge however, they abandon acting upon it.
3. The Third: Because they hasten to commit sin but delay repentance for the sin.
4. The Fourth: Because they are deceived by the companionship of the righteous but fail to emulate their actions.
5. The Fifth: Because the life of this world is behind them but they are insistent on chasing after it.
6. The Sixth: Because the hereafter is in front of them but they turn away from it.

• The source of all of this stems from a lack of Raja’a (i.e. hope in Allah’s mercy) and Khowf (i.e. fear of Allah’s punishment and the fact that He may not accept any of your deeds).
• And the origin of this stems from a weakness in Yaqeen (i.e. certainty).
• And the origin of this stems from a weakness in Baseerah (i.e. sound legislative knowledge).
• And the origin of this stems from humiliation and ignobility and exchanging that which is superior for that which is mediocre.

If the individual was noble and ambitious he would not settle for mediocre. The source of every good is by the Tawfeeq (i.e. success) of Allah as well as by His will, the nobility of the soul, its magnanimity and exaltedness. Subsequently, the source of every evil is the villainousness of the soul, its ignobility and lowliness,

as Allah says:
“Indeed he will be successful who purifies his soul and he who corrupts his own soul will fail…”

Meaning, the one who exalts his soul, multiplies it’s good and nurtures it upon obedience to Allah, will be successful. However, the one who disgraces his soul and humiliates it by exposing it to sin and disobedience to Allah will utterly lose. Thus the noble souls are not satisfied except with the finer things in life, those things that reap the most praiseworthy outcome. On the other hand, the ignoble souls loiter around the lowliest affairs just as the fly that only lands on feces.

Hence the noble and superior soul is not satisfied with oppression, fornication/adultery, stealing or betrayal due to the fact that he considers himself more dignified to commit such acts. However, the ignoble soul is the total opposite. And every soul will incline towards what is in conformity with it’s desire(s) and what it deems suitable. This is consistent with the statement of Allah:

“Every soul shall act according to what it inclines towards…”

Meaning, every soul will act upon what is in conformity with it’s desires. The soul will act upon what it deems suitable and appropriate for it. Thus, every soul will proceed upon the path that is natural for it. So the Fajir (i.e. criminal) soul will act according to what is natural for it, of welcoming the blessing(s) of Allah with sin while turning away from Al Mun’im (i.e. The Giver of all bounty and blessing).

Yet the believer acts according to what is natural for him, of gratitude to Allah, the One who grants His bounty to whomsoever He wills. Also loving Him, praising

Him, showing affection to Him and being modest before Him, while the slave is conscious of the fact that Allah is evaluating his every movement, coupled with magnification and glorification of Him.

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We ask Allah that He saves us from all that is lowly in the sight of Allah, even if the people see it as something normal.

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AsSalam Alaikum
AbdurRahman.org

What is Hatred for the Prophet (sallalahu ‘alayhi wa sallam)?

“Certainly, the one who bears hatred towards you (Muhammad) is the one severed from all good.” [Al-Kawthar 108:3]

This Surah brings great news to our Prophet (PBUH) – News of Paradise, a marvelous stream (Al-Kawthar), and abundance of good in this life and the next. But the weight of the shortest Surah in the Qur’an is known by its ending, where Allah, The Most High, severs the one having an ounce of hatred for His Messenger from all good.

The Arabic word used in this verse, “Abtar”, is derived from the root word “Batara”, which means to cut off, sever, or amputate. So Allah will sever and deprive the one bearing hatred for His Messenger of renown, family, wealth, and ultimately anything that is good in the Hereafter. Allah severs his heart from recognizing any good, distances Himself from this person so that he does not get reward for a single deed, and he does not ever become a true believer in Allah Alone. All of this punishment, humiliation, and eventually, Hellfire, for the one who has any doubt and dislike for Rasulullah (PBUH) or anything he brought (i.e. Qur’an, Sunnah, & Hadith).

So what defines hatred or enmity for Muhammad (PBUH)? Many of us will start to point the finger at non-Muslims who draw disrespectful cartoons of the Prophet (PBUH) or curse and slander his name. However, we do not realize that this Verse is talking about many Muslims also.

The strongest sign indicating that a Muslim has hatred for the Prophet (PBUH) is that he dislikes and questions what the Qur’an and Sunnah commands him to do. This is due to his hatred in his heart for Allah and lust for his desires. “So what hatred towards the Messenger (PBUH) can be greater than this?!” [Ibn Taymiyyah]

Likewise, the one who listens to music, watches movies, goes to concerts, and reads poetry for enjoyment, but they do not love to recite or listen to the Qur’an just as often, it is said about them “So what hatred for the Messenger (PBUH) is greater than this?!” [Ibn Taymiyyah]

Taken from Quran Weekly FB group

Surah Yunus, 10:26

In the name of Allah, the Beneficent, the Merciful,

“For those who have done good is the best and even more. Neither darkness nor dust nor any humiliating disgrace shall cover their faces. They are the dwellers of Paradise, they will abide therein forever.” [Yunus 10:26]

Every Muslim has at least heard of the best reward, the eternal paradise, we are promised for the imaan with which we live our daily lives. In this ayah Allah (SWT) states that for those who do good deeds Allah will give them the best reward (which is the paradise) and something even more than that.

The explanation of this verse was given by the Messenger of Allah (PBUH). He explained it by saying, “at this place, al husna (the best reward), means Paradise and ziyadah (something even more) means the visit to the most exalted Allah with which the people of Paradise shall be honored. [al-Qurtubi]

There will come a day when we will be in the everlasting delight of the Paradise and Allah (SWT) will ask us, “Do you need anything? If so, tell Us. We shall fulfill it.” The people of paradise will respond, “You have illuminated our faces with delight. You have allowed us to enter the paradise. You have saved us from the Hell-fire. What else can we ask for?” [Sahih of Imam Muslim]

At this time, the ‘hijab’ which has been obstructing the people of Paradise and their lord will be removed. The face of their beloved Creator, the face which has been hidden from the creations of the heavens and the earth, will be shown. The people of Paradise will be given the blessing of seeing their true Lord. This blessing supersedes any and all other blessings and is the greatest thing that we as Muslims can look forward to inshAllah.

Taken from Quran Weekly FB group

The Difference between Taubah and Istaghfar

The Difference between Taubah and Istaghfar

Ibn Qayyim Al-Jawziyah (751H)

There are two types of Istaghfar;

1.    Istaghfar that is mentioned alone.

2.    Istaghfar that is mentioned with Taubah.

The Istaghfar that is mentioned alone is found in the words of Nuh (peace and blessings be upon him) :

“I said (to them): ‘Ask forgiveness from your Lord; Verily, He is Oft-Forgiving; ‘He will send rain to you in abundance [ nuh 10-11]

and in the words of Salih (peace and blessings be upon him) :

Why seek you not the Forgiveness of Allah, that you may receive mercy?” [ an-naml 46]

Allah also said,:

“…and ask Allah for His Forgiveness. Truly, Allah is Oft-Forgiving, Most-Merciful.[ Al-Baqarah 199]

“And Allah would not punish them while you (Muhammad) are amongst them, nor will He punish them while they seek (Allah’s) Forgiveness[Al-Anfal 33]

Istaghfar mentioned with Taubah is found in the following verses from the Most Merciful’s speech.

Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every owner of grace [ Hud 3]

Ask forgiveness of your Lord and then repent to Him, He will send you (from the sky) abundant rain.[Hud 52] .

Also Prophet Salih’s words to his people have Taubah and Istaghfar mentioned together

He brought you forth from the earth and settled you therein, then ask forgiveness of Him and turn to Him in repentance.[ Hud 61]

and Shuaib’s speech as well has these two actions joined together.

“And ask forgiveness of your Lord and turn unto Him in repentance. Verily, my Lord is Most Merciful, Most Loving.” [ Hud 90]

Al-Istaghfar is like Taubah and in reality it is. Contained in Istaghfar is the request of Allah’s forgiveness. Allah’s forgiveness is the removal of the sin, its affect and protection from the sin’s harm…

Al-Istaghfar contains At-Taubah and vice versa. Both of these actions are included in each other. Whenever both of these words are mentioned together Al-Istaghfar is protection from the consequence of any previous evil. At-Taubah on the other hand is to return to Allah obediently and the search of His protection from the sin’s effect in the future.

There are two sins. The sin that was committed. Hence a person does Al-Istaghfar- seeking protection from its harm and evil. And then there is the second sin which is the one that is feared to occur in the future.

At-Taubah is the resolution to avoid the sin and penitence to Allah. Penitence to Allah holds two things. The first is the act of returning to Allah in order to be protected from the result of previous sin and evil. The second thing held in At-Taubah is the search for protection against evil that might befall you in the future resulting from the evil of yourself and deeds.

The sinner is like a driver who takes a road that leads to his death. That road doesn’t take him where he intended to go. He is ordered to take alternative route and travel the road that leads to his safety. That alternative route takes him where he wanted to go and as a result he is successful.

Therefore in this instance there are two things that are necessary.;

1.    Separation from something

2.    Recourse to a different way

At-Taubah is the recourse and Al-Istaghfar is the separation. Whenever these words are mentioned separately one is included in the other. Allah knows best, but that’s why He said, “”And ask forgiveness of your Lord and turn unto Him in repentance “  [ Hud 90]

This is the recourse to the path of truth after separation from the path of falsehood.

In conclusion, Al-Istaghfar is from the chapter of the removal of harm. And At-Taubah is from the chapter of requesting a good outcome. Therefore Al-Maghfirah is protection against sin’s evil and At-Taubah is the obtainment of good after the protection is sought. Each one is included in the other when mentioned alone. Allah knows best

Taken from Madarajus Sallikeen

Translated by Abu Aaliyah Abdullah ibn Dwight Battle

From: AbdurRahman

Seek out Benefit

On the authority of Abu Hurairah that the Messenger of Allah, sal
Allahu alayhi wa salla, said: “Seek out that which benefits you,
seek help only from Allah and never say you can’t do it.

“If any adversity comes to you, do not say: ‘If I had
only acted in such-and-such a way, it would have been
such-and-such;’ but instead, say: ‘Allah has decreed (it)
and what He willed, He has done,’ for verily, (the word) (if)
opens the way for the work of Satan.” – Saheeh Muslim

[Lessons from this hadith] If there is something that will
benefit you, make every effort and go after it! Seek it out.
There is no failure, only lessons.

[Suggestions on how to implement this hadith]
http://www.Powerworkshops.org in the “Free Stuff” section

With best wishes to see you succeed at the highest level!
- Muhammad Alshareef

Love Your Parents

A long time ago, there was a huge apple tree.
في قديم الزمان … كان هناك شجرة تفاح ضخمة

ِِA little boy loved to come and play around it every day.
و كان هناك طفل صغير يلعب حول هذه الشجرة كل يوم

He climbed to the treetop, ate the apples, took a nap under the shadow…
كان يتسلق أغصان الشجرة ويأكل من ثمارها … ثم يغفو قليلا لينام في ظلها

He loved the tree and the tree loved to play with him.
كان يحب الشجرة وكانت الشجرة تحب أن تلعب معه

Time went by…the little boy had grown up,
مر الزمن… وكبر الطفل

And he no longer played around the tree every day.
وأصبح لا يلعب حول الشجرة كل يوم

One day, the boy came back to the tree and he looked sad.
في يوم من الأيام … رجع الصبي وكان حزينا

‘Come and play with me,’ the tree asked the boy.
فقالت له الشجرة: تعال والعب معي

‘I am no longer a kid, I do not play around trees anymore’
The boy replied.
فأجابها الولد: لم أعد صغيرا لألعب حولك

‘I want toys. I need money to buy them.’
أنا أريد بعض اللعب وأحتاج بعض النقود لشرائها

‘Sorry, but I do not have money…
فأجابته الشجرة: أنا لا يوجد معي نقود

But you can pick all my apples and sell them. So, you will have money.
ولكن يمكنك أن تأخذ كل التفاح الذي لدي لتبيعه ثم تحصل على النقود التي تريدها

The boy was so excited.
الولد كان سعيدا للغاية

He grabbed all the apples on the tree and left happily.
فتسلق الشجرة وجمع كل ثمار التفاح التي عليها وغادر سعيدا

The boy never came back after he picked the apples.
لم يعد الولد بعدها

The tree was sad.
فأصبحت الشجرة حزينة

One day, the boy who now turned into a man returned
وذات يوم عاد الولد ولكنه أصبح رجلا …!!!

And the tree was excited ‘Come and play with me’ the tree said.
كانت الشجرة في منتهى السعادة لعودته وقالت له: تعال والعب معي

‘I do not have time to play. I have to work for my family.
ولكنه أجابها : لا يوجد وقت لدي للعب .. فقد أصبحت رجلا مسئولا عن عائلة …

We need a house for shelter.
ونحتاج لبيت يؤوينا

Can you help me?
هل يمكنك مساعدتي ؟

‘ Sorry’,
آسفة

I do not have any house. But you can chop off my branches
To build your house.
فأنا ليس عندي بيت ولكن يمكنك أن تأخذ جميع أغصاني لتبني بها بيتا لك

‘ So the man cut all the branches of the tree and left happily.
فأخذ الرجل كل الأغصان وغادر وهو سعيد

The tree was glad to see him happy but the man never came back since then.
كانت الشجرة مسرورة لرؤيته سعيدا ….. لكن الرجل لم يعد إليها

The tree was again lonely and sad.
فأصبحت الشجرة وحيدة و حزينة مرة أخرى

One hot summer day,
وفي يوم حار من ايام الصيف

The man returned and the tree was delighted.
عاد الرجل .. وكانت الشجرة في منتهى السعادة

‘Come and play with me!’ the tree said.
فقالت له الشجرة: تعال والعب معي

‘I am getting old. I want to go sailing to relax myself.
فقال لها الرجل لقد تقدمت في السن… وأريد أن أبحر لأي مكان لأرتاح

‘Can you give me a boat?’ ’Said the man’.
فقال لها الرجل: هل يمكنك إعطائي مركبا

‘Use my trunk to build your boat. You can sail far away and be happy.
فأجابته: خذ جذعي لبناء مركب… وبعدها يمكنك أن تبحر به بعيدا … وتكون سعيدا

‘ So the man cut the tree trunk to make a boat.
فقطع الرجل جذع الشجرة وصنع مركبا

He went sailing and never showed up for a long time.
فسافر مبحرا ولم يعد لمدة طويلة

Finally, the man returned after many years.
أخيرا عاد الرجل بعد غياب طويل

‘Sorry, my boy. But I do not have anything for you anymore.
ولكن الشجرة قالت له : آسفة يا بني .. لم يعد عندي أي شئ أعطيه لك

‘ No more apples for you… ’, The tree said.
وقالت له:لا يوجد تفاح

‘No problem, I do not have any teeth to bite ’, The man replied.
قال لها: لا عليك لم يعد عندي أي أسنان لأقضمها بها

‘No more trunk for you to climb on’
لم يعد عندي جذع لتتسلقه

‘I am too old for that now’ the man said.
فأجابها الرجل لقد أصبحت عجوزا ولا أستطيع القيام بذلك

‘I really cannot give you anything…
قالت: أنا فعلا لا يوجد لدي ما أعطيه لك

‘The only thing left is my dying root’, The tree said with tears.
قالت وهي تبكي .. كل ما تبقى لدي جذور ميتة

‘I do not need much now, just a place to rest.
فأجابها: كل ما أحتاجه الآن هو مكان لأستريح فيه

I am tired after all these years’ the man replied.
فأنا متعب بعد كل هذه السنين

Good! Old tree roots are the best place to lean on and rest,
فأجابته: جذور الشجرة العجوز هي أنسب مكان لك للراحة

Come, come sit down with me and rest.
تعال .. تعال واجلس معي لتستريح

‘ The man sat down and the tree was glad and smiled with tears…
جلس الرجل إليها … كانت الشجرة سعيدة … تبسمت والدموع تملأ عينيها

This is you and the tree is

your parent. !!!!!
هل تعرف من هي هذه الشجرة؟

إنها والديك!!!!!

Please enlighten all your friends and your families

by telling them this story,
رجاء أن تقص هذه القصة على أصدقائك وأقاربك

‘Love your Parents’
‘ أحبَ والديك وأدع لهم أحياء كانو أو ميتين ’

- From an email I received.

Dead Hearts and Empty Supplications – Sayings of the Salaf

It is reported that Ibrâhîm b. Adham (d162H) – Allâh have mercy on him – once passed through the market of Basrah. People gathered around him and asked:

O Abû Ishâq, Allâh the Exalted says in his Book. ‘Call on me, I will answer your prayers’, but we have been calling on Him for a long time and He does not answer our prayers. [Ibrâhîm] replied, “O people of Basrah, your hearts have died in respect to ten things:

• First, you know Allâh but you do not give Him His rights;
• Second, you have read Allâh’s Book but you do not act by it;
• Third, you claim to love Allâh’s Messenger – Allâh’s peace and blessings be upon him – yet you abandon his Sunnah;
• Fourth, you claim to be enemies to Shaytân but you conform to [his ways];
• Fifth, you say you love Paradise yet you do not work for it;
• Sixth, you say you fear The Fire yet you put yourselves closer to it [by sinning];
• Seventh, you say death is true but you do not prepare for it;
• Eighth, you busy yourselves with the faults of others and disregard your own;
• Ninth, you consume the favors of your Lord but are not grateful for them; and
• Tenth, you bury your dead but take no lesson from them.”

Abû Nu’aym, Hilyah Al-Awliyâ’ 8: 15, 16.

Taken from http://www.sayingsofthesalaf.net/

Oh Allah, Forgive Me! (notes from the audio lecture)

Notes from the lecture by Sheikh Yasir Qadhi:

(Click on image and select ’save as…’)