I read that one of the consequences of sin is punishment from Allaah and loss of blessing, and I wept with fear because of that. Please advise me
Praise be to Allaah.
Undoubtedly committing sin is one of the causes of Allaah’s wrath and of loss of blessing and withholding of rain and being overtaken by the enemy. Allaah says (interpretation of the meanings):
“And indeed We punished the people of Fir‘awn (Pharaoh) with years of drought and shortness of fruits (crops), that they might remember (take heed)”
[al-A’raaf 7:130]
“So We punished each (of them) for his sins, of them were some on whom We sent Haasib (a violent wind with shower of stones) [as on the people of Loot (Lot)], and of them were some who were overtaken by As-Sayhah [torment — awful cry, (as Thamood or Shu‘ayb’s people)], and of them were some whom We caused the earth to swallow [as Qaaroon (Korah)], and of them were some whom We drowned [as the people of Nooh (Noah), or Fir‘awn (Pharaoh) and his people]. It was not Allaah Who wronged them, but they wronged themselves”
[al-‘Ankaboot 29:40]
There are many similar aayahs. And it was narrated in a saheeh hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “A person may be deprived of provision because of sins that he commits.” So each Muslim man and woman must beware of sin, and must repent from sins that they have committed in the past, whilst also thinking positively about Allaah, hoping for His forgiveness and fearing His wrath and punishment. Allaah says in His Holy Book about His righteous slaves:
“Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us”
[al-Anbiya’ 21:90 – interpretation of the meaning]
And Allaah says (interpretation of the meaning):
“Those whom they call upon [like ‘Eesa (Jesus) - son of Maryam (Mary), ‘Uzayr (Ezra), angel and others] desire (for themselves) means of access to their Lord (Allaah), as to which of them should be the nearest; and they [‘Eesa (Jesus), ‘Uzayr (Ezra), angels and others] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is (something) to be afraid of!”
[al-Isra’ 17:57]
“The believers, men and women, are Awliyaa’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform As-Salaah (Iqaamat-as-Salaah), and give the Zakaah, and obey Allaah and His Messenger. Allaah will have His Mercy on them. Surely, Allaah is All-Mighty, All-Wise”
[al-Tawbah 9:71]
It is prescribed, however, for Muslim men and women also to pursue the means that Allaah has permitted, placing their hope in Him and fearing Him, pursuing the means whilst also putting their trust in Allaah and depending on Him to bring what they hope for and keep them safe from what they fear, for He is the Ever-Responsive and Most Generous who says (interpretation of the meaning):
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
And He will provide him from (sources) he never could imagine”
[al-Talaaq 65:2-3]
“and whosoever fears Allaah and keeps his duty to Him, He will make his matter easy for him”
[al-Talaaq 65:4]
“And all of you beg Allaah to forgive you all, O believers, that you may be successful”[al-Noor 24:31]
So you must repent to Allaah from whatever sins you have committed in the past and be steadfast in obeying Allaah, whilst thinking positively of Him and fearing His wrath. Be of good cheer and have the hope of a good end
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Thursday 22 March 2012
Tempted by permissive channels and internet sites
I am a young man who is, unfortunately, tempted by satellite channels and internet sites to such a degree that I have fallen far short in religious matters. I hope that you can help me and pray for me to be guided. May Allaah reward you.
Praise be to Allaah, and blessings and peace be upon the Messenger of Allaah.
We ask Allaah to guide you, and to ward off evil and immorality from you, and to make you one of His sincerely-devoted slaves. For Allaah may delay but He never forgets. How can you be sure that when Allaah sees you committing this sin, He is not going to say, “By My Glory and Majesty, I will not forgive you”?
Look at these physical faculties with which you are committing sin. Do you not see that Allaah is able to deprive you of their blessings and to cause you the pain of losing them?
Then look at how Allaah has concealed you (your sin) and has been patient and forbearing with you. You know about His protective jealousy over His slaves, so how can you be sure that He will not become angry with you and expose your affairs, so that people will come to know your secrets and you will suffer scandal in this world before the Hereafter?
Will you get anything from haraam looks apart from grief, misery and darkness in the heart?
Even if you feel some pleasure for a day or two, or for a month or a year… what will come after that?
Death… then the grave… then the Reckoning… then torment, when all pleasure will vanish and only sorrow will remain.
If you feel ashamed to let your brother see you committing this sin, then how can you think of Allaah as the least important of those who watch you?
Do you not know that Allaah can see you, and that His angels are recording your deeds, and that tomorrow (i.e., on the Day of Resurrection) your own limbs will speak of what used to happen?
Think about what will become of you after you sin: worry and distress in the heart, alienation between you and Allaah, loss of humility… you give up praying at night (qiyaam al-layl)… you forsake fasting… Tell me, by your Lord, what is this life worth?
Every time you look at these devilish screens, a black spot appears on your heart, until it is covered with layers of blackness, then by the raan (stain) which overwhelms the heart, and deprives you of the pleasure of obeying Allaah and of the sweetness of faith.
The Prophet (peace and blessings of Allaah be upon him) said: “When a slave commits a sin, a black spot appears on his heart. But if he give it up, seeks forgiveness and repents, his heart will be cleansed, but if he repeats it, (the blackness) will increase until it overwhelms his heart. This is the raan which Allaah mentions: ‘Nay! But on their hearts is the Raan (covering of sins and evil deeds) which they used to earn’ [al-Mutaffifeen 83:14 – interpretation of the meaning].”
(Narrated by al-Tirmidhi, 3257; Ibn Maajah, 4234; classed as hasan by al-Albaani in Saheeh Ibn Maajah, 3422).
So be among those who give up sin, seek forgiveness and repent. Beseech Allaah frequently to purify your heart and protect your chastity, and to grant you refuge from the traps of the Shaytaan.
Avoid everything that may call you to haraam things or remind you of them, if you are sincere and really want to repent.
Hasten to get this dish out of your house, and cut your connection to these bad sites on the internet. Note that the best means of helping yourself give up the haraam things that you have gotten used to is to nip it in the bud, and ward off every thought of looking that crosses your mind, before it becomes a desire, wish or intention, and then an action.
Al-Ghazzaali (may Allaah have mercy on him) said: “If the first inward thought is not warded off, it will generate a desire, then the desire will generate a wish, and the wish will generate an intention, and the intention will generate the action, and the action will result in ruin and divine wrath. So evil must be cut off at its root, which is when it is simply a thought that crosses the mind, from which all the other things follow on.” (Ihyaa’ ‘Uloom al-Deen, 6/17).
This is based on the words of Allaah (interpretation of the meaning):
“O you who believe! Follow not the footsteps of Shaytaan (Satan). And whosoever follows the footsteps of Shaytaan (Satan), then, verily, he commands Al-Fahsha’ [i.e. to commit indecency (illegal sexual intercourse)], and Al-Munkar [disbelief and polytheism (i.e. to do evil and wicked deeds; and to speak or to do what is forbidden in Islam)]”
[al-Noor 24:21]
If you can do without the Internet altogether, then go ahead and do that, until you feel that your heart and your faith are stronger.
Strive to find righteous friends, strive to perform all the prayers on time, and do a lot of naafil acts of worship. Avoid being alone and thinking about haraam things as much as possible.
Sincerity in seeking treatment opens the door to good, and closes the door to evil.
We ask Allaah to enable us and you to repent sincerely.
And Allaah knows best.
Praise be to Allaah, and blessings and peace be upon the Messenger of Allaah.
We ask Allaah to guide you, and to ward off evil and immorality from you, and to make you one of His sincerely-devoted slaves. For Allaah may delay but He never forgets. How can you be sure that when Allaah sees you committing this sin, He is not going to say, “By My Glory and Majesty, I will not forgive you”?
Look at these physical faculties with which you are committing sin. Do you not see that Allaah is able to deprive you of their blessings and to cause you the pain of losing them?
Then look at how Allaah has concealed you (your sin) and has been patient and forbearing with you. You know about His protective jealousy over His slaves, so how can you be sure that He will not become angry with you and expose your affairs, so that people will come to know your secrets and you will suffer scandal in this world before the Hereafter?
Will you get anything from haraam looks apart from grief, misery and darkness in the heart?
Even if you feel some pleasure for a day or two, or for a month or a year… what will come after that?
Death… then the grave… then the Reckoning… then torment, when all pleasure will vanish and only sorrow will remain.
If you feel ashamed to let your brother see you committing this sin, then how can you think of Allaah as the least important of those who watch you?
Do you not know that Allaah can see you, and that His angels are recording your deeds, and that tomorrow (i.e., on the Day of Resurrection) your own limbs will speak of what used to happen?
Think about what will become of you after you sin: worry and distress in the heart, alienation between you and Allaah, loss of humility… you give up praying at night (qiyaam al-layl)… you forsake fasting… Tell me, by your Lord, what is this life worth?
Every time you look at these devilish screens, a black spot appears on your heart, until it is covered with layers of blackness, then by the raan (stain) which overwhelms the heart, and deprives you of the pleasure of obeying Allaah and of the sweetness of faith.
The Prophet (peace and blessings of Allaah be upon him) said: “When a slave commits a sin, a black spot appears on his heart. But if he give it up, seeks forgiveness and repents, his heart will be cleansed, but if he repeats it, (the blackness) will increase until it overwhelms his heart. This is the raan which Allaah mentions: ‘Nay! But on their hearts is the Raan (covering of sins and evil deeds) which they used to earn’ [al-Mutaffifeen 83:14 – interpretation of the meaning].”
(Narrated by al-Tirmidhi, 3257; Ibn Maajah, 4234; classed as hasan by al-Albaani in Saheeh Ibn Maajah, 3422).
So be among those who give up sin, seek forgiveness and repent. Beseech Allaah frequently to purify your heart and protect your chastity, and to grant you refuge from the traps of the Shaytaan.
Avoid everything that may call you to haraam things or remind you of them, if you are sincere and really want to repent.
Hasten to get this dish out of your house, and cut your connection to these bad sites on the internet. Note that the best means of helping yourself give up the haraam things that you have gotten used to is to nip it in the bud, and ward off every thought of looking that crosses your mind, before it becomes a desire, wish or intention, and then an action.
Al-Ghazzaali (may Allaah have mercy on him) said: “If the first inward thought is not warded off, it will generate a desire, then the desire will generate a wish, and the wish will generate an intention, and the intention will generate the action, and the action will result in ruin and divine wrath. So evil must be cut off at its root, which is when it is simply a thought that crosses the mind, from which all the other things follow on.” (Ihyaa’ ‘Uloom al-Deen, 6/17).
This is based on the words of Allaah (interpretation of the meaning):
“O you who believe! Follow not the footsteps of Shaytaan (Satan). And whosoever follows the footsteps of Shaytaan (Satan), then, verily, he commands Al-Fahsha’ [i.e. to commit indecency (illegal sexual intercourse)], and Al-Munkar [disbelief and polytheism (i.e. to do evil and wicked deeds; and to speak or to do what is forbidden in Islam)]”
[al-Noor 24:21]
If you can do without the Internet altogether, then go ahead and do that, until you feel that your heart and your faith are stronger.
Strive to find righteous friends, strive to perform all the prayers on time, and do a lot of naafil acts of worship. Avoid being alone and thinking about haraam things as much as possible.
Sincerity in seeking treatment opens the door to good, and closes the door to evil.
We ask Allaah to enable us and you to repent sincerely.
And Allaah knows best.
How can someone who used to commit adultery and steal repent?
If someone is a very bad Muslim. He/she commits adultry, steals, and gambles. What is the punishment for that person? Just suppose, later in his/her life he/she realize that he wants to be punished for all the sins he has commited. What should that person do? Can he/she go and tell the world to cut-off his hands, and slaughter his head because he is a sinner?
Praise be to Allaah.
Firstly:
Adultery (zina) is a major sin. Allaah says (interpretation of the meaning):
“And come not near to unlawful sex [zina]. Verily, it is a Faahishah (i.e. anything that transgresses its limits: a great sin, and an evil way that leads one to hell unless Allaah Forgives him)”
[al-Isra’ 17:32]
The Prophet (peace and blessings of Allaah be upon him) said: “The adulterer is not a believer at the moment when he is committing adultery; the wine-drinker is not a believer at the moment when he is drinking wine; the thief is not a believer at the moment when he is stealing; the robber is not a believer at the moment when he is robbing and the people are looking on.” (Narrated by al-Bukhaari, 2475; Muslim, 57).
It is a major sin, and the one who does it is warned of a painful torment. In an important hadeeth – the hadeeth of the Mi’raaj – the Prophet (peace and blessings of Allaah be upon him) said: “We went on and we came to something like a tannoor oven.” I [the narrator] think that he said, that in it there were shouting and voices. “We looked inside and we saw naked men and women, towards whom flames were coming from the bottom of the oven. When the flames reached them they made a noise. I said to them [the two angels], ‘Who are these people?’ … They said to me, ‘We will tell you… the naked men and women in the structure like a tannoor oven are the adulterers and adulteresses.” (Narrated by al-Bukhaari in Baab Ithm al-Zunaat, no. 7047).
Allaah also punishes the adulterers severely in this world, and has prescribed the hadd punishment for that. Allaah says concerning the unmarried person who commits zina:
“The fornicatress and the fornicator, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allaah, if you believe in Allaah and the Last Day. And let a party of the believers witness their punishment”
[al-Noor 24:2 – interpretation of the meaning]
With regard to one who is married, the hadd punishment is execution. It says in a hadeeth narrated by Imam Muslim in his Saheeh (3199) that the Prophet (peace and blessings of Allaah be upon him) said: “For a married or previously-married person the punishment is one hundred lashes and stoning.”
Secondly:
Stealing is also a major sin.
Allaah says (interpretation of the meaning):
“And (as for) the male thief and the female thief, cut off (from the wrist joint) their (right) hands as a recompense for that which they committed, a punishment by way of example from Allaah”
[al-Maa'idah 5:38]
It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) addressed the people of the Day of Sacrifice and said: “O people, what day is this?” They said, “A sacred day.” He said, “What land is this?” They said, “A sacred land.” He said, “What month is this?” They said, “A sacred month.” He said, “Your blood, your wealth and your honour are as sacred to you as this day of yours in this land of yours in this month of yours.” He repeated it several times, then he raised his head and said, “O Allaah, have I conveyed (the message)? O Allaah, have I conveyed (the message)?” Ibn ‘Abbaas (may Allaah be pleased with him) said: “By the One in Whose hand is my soul, this was his last advice to his ummah, so let those who are present convey it to those who are absent.”
(Narrated by al-Bukhaari, 1652)
The punishment for stealing is amputation of the right hand as is mentioned in the aayah quoted above.
So we advise the one who is asking this question to repent and seek forgiveness for his sins.
Allaah says (interpretation of the meaning):
“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)”
[Ta-Ha 20:82]
It was narrated that Anas ibn Maalik said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Allaah says: “O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you and I would not mind. O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great as it.”’”
(al-Tirmidhi, 3540; classed as hasan by Shaykh al-Albaani in Saheeh al-Jaami’, 4338)
It was narrated from Abu Dharr that the Prophet (peace and blessings of Allaah be upon him) said that Allaah says: “… O My slaves, you commit sin night and day, and I forgive all sins, so ask Me for forgiveness …”
(Muslim, 2577)
Fourthly:
Repentance that is a matter between a person and his Lord is better for him than confessing his sin before a qaadi (judge) so that the hadd punishment may be carried out on him.
In Saheeh Muslim (1695) it is narrated that when Maa’iz came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, “Purify me,” he said, “Woe to you! Go back and pray to Allaah for forgiveness and repent to Him.”
Al-Haafiz Ibn Hajar said:
It may be understood from this case – the case of Maa’iz when he confessed to having committed zina – that it is mustahabb for the one who falls into a similar sin to repent to Allaah and conceal his sin and not mention it to anyone, as Abu Bakr and ‘Umar said to Maa’iz. Whoever discovers anything of that nature should conceal it according to what we have mentioned; he should not expose it or refer the matter to the ruler, as the Prophet (peace and blessings of Allaah be upon him) said in this story: “If you had concealed it with your garment it would have been better for you.” Hence al-Shaafa’i (may Allaah be pleased with him) said: “If a person commits a sin and Allaah conceals it for him, I prefer for him to conceal it too and to repent,” and he quoted as evidence the story of Maa’iz with Abu Bakr and ‘Umar.
Fath al-Baari, 12/124, 125
And Allaah knows best.
Praise be to Allaah.
Firstly:
Adultery (zina) is a major sin. Allaah says (interpretation of the meaning):
“And come not near to unlawful sex [zina]. Verily, it is a Faahishah (i.e. anything that transgresses its limits: a great sin, and an evil way that leads one to hell unless Allaah Forgives him)”
[al-Isra’ 17:32]
The Prophet (peace and blessings of Allaah be upon him) said: “The adulterer is not a believer at the moment when he is committing adultery; the wine-drinker is not a believer at the moment when he is drinking wine; the thief is not a believer at the moment when he is stealing; the robber is not a believer at the moment when he is robbing and the people are looking on.” (Narrated by al-Bukhaari, 2475; Muslim, 57).
It is a major sin, and the one who does it is warned of a painful torment. In an important hadeeth – the hadeeth of the Mi’raaj – the Prophet (peace and blessings of Allaah be upon him) said: “We went on and we came to something like a tannoor oven.” I [the narrator] think that he said, that in it there were shouting and voices. “We looked inside and we saw naked men and women, towards whom flames were coming from the bottom of the oven. When the flames reached them they made a noise. I said to them [the two angels], ‘Who are these people?’ … They said to me, ‘We will tell you… the naked men and women in the structure like a tannoor oven are the adulterers and adulteresses.” (Narrated by al-Bukhaari in Baab Ithm al-Zunaat, no. 7047).
Allaah also punishes the adulterers severely in this world, and has prescribed the hadd punishment for that. Allaah says concerning the unmarried person who commits zina:
“The fornicatress and the fornicator, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allaah, if you believe in Allaah and the Last Day. And let a party of the believers witness their punishment”
[al-Noor 24:2 – interpretation of the meaning]
With regard to one who is married, the hadd punishment is execution. It says in a hadeeth narrated by Imam Muslim in his Saheeh (3199) that the Prophet (peace and blessings of Allaah be upon him) said: “For a married or previously-married person the punishment is one hundred lashes and stoning.”
Secondly:
Stealing is also a major sin.
Allaah says (interpretation of the meaning):
“And (as for) the male thief and the female thief, cut off (from the wrist joint) their (right) hands as a recompense for that which they committed, a punishment by way of example from Allaah”
[al-Maa'idah 5:38]
It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) addressed the people of the Day of Sacrifice and said: “O people, what day is this?” They said, “A sacred day.” He said, “What land is this?” They said, “A sacred land.” He said, “What month is this?” They said, “A sacred month.” He said, “Your blood, your wealth and your honour are as sacred to you as this day of yours in this land of yours in this month of yours.” He repeated it several times, then he raised his head and said, “O Allaah, have I conveyed (the message)? O Allaah, have I conveyed (the message)?” Ibn ‘Abbaas (may Allaah be pleased with him) said: “By the One in Whose hand is my soul, this was his last advice to his ummah, so let those who are present convey it to those who are absent.”
(Narrated by al-Bukhaari, 1652)
The punishment for stealing is amputation of the right hand as is mentioned in the aayah quoted above.
So we advise the one who is asking this question to repent and seek forgiveness for his sins.
Allaah says (interpretation of the meaning):
“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)”
[Ta-Ha 20:82]
It was narrated that Anas ibn Maalik said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Allaah says: “O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you and I would not mind. O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great as it.”’”
(al-Tirmidhi, 3540; classed as hasan by Shaykh al-Albaani in Saheeh al-Jaami’, 4338)
It was narrated from Abu Dharr that the Prophet (peace and blessings of Allaah be upon him) said that Allaah says: “… O My slaves, you commit sin night and day, and I forgive all sins, so ask Me for forgiveness …”
(Muslim, 2577)
Fourthly:
Repentance that is a matter between a person and his Lord is better for him than confessing his sin before a qaadi (judge) so that the hadd punishment may be carried out on him.
In Saheeh Muslim (1695) it is narrated that when Maa’iz came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, “Purify me,” he said, “Woe to you! Go back and pray to Allaah for forgiveness and repent to Him.”
Al-Haafiz Ibn Hajar said:
It may be understood from this case – the case of Maa’iz when he confessed to having committed zina – that it is mustahabb for the one who falls into a similar sin to repent to Allaah and conceal his sin and not mention it to anyone, as Abu Bakr and ‘Umar said to Maa’iz. Whoever discovers anything of that nature should conceal it according to what we have mentioned; he should not expose it or refer the matter to the ruler, as the Prophet (peace and blessings of Allaah be upon him) said in this story: “If you had concealed it with your garment it would have been better for you.” Hence al-Shaafa’i (may Allaah be pleased with him) said: “If a person commits a sin and Allaah conceals it for him, I prefer for him to conceal it too and to repent,” and he quoted as evidence the story of Maa’iz with Abu Bakr and ‘Umar.
Fath al-Baari, 12/124, 125
And Allaah knows best.
He went to a fortuneteller and is asking whether he can repent and how he may repent?
Seven years ago I went to a fortuneteller then to a soothsayer; at that time I was suffering from waswaas.
I knew that going to fortunetellers and soothsayers was shirk, but I did not know what shirk meant, or that it put one beyond the pale of Islam. All these years later I have repented to Allaah from all sins. I started to read books of Tawheed so as to correct my ‘aqeedah, and I found out that I had fallen into major shirk. Can I repent? Should I repeat the shahaadah?.
Praise be to Allaah.
Firstly:
We praise Allaah for having guided you to repent, and we ask Him to bless you with steadfastness in adhering to the truth.
Secondly:
The ahaadeeth of the Prophet (peace and blessings of Allaah be upon him) clearly state that it is forbidden to go to soothsayers and fortunetellers. See question no. 8291.
But not everyone who goes to a fortuneteller or a soothsayer is a mushrik in the sense of major shirk that puts one beyond the pale of Islam. Rather going to a fortuneteller or soothsayer falls into different categories. It may be major shirk, or it may be a sin, or it may be permissible.
Shaykh Ibn ‘Uthaymeen said:
Those who go to fortunetellers fall into three categories:
1 – The one who goes to a fortuneteller and asks him things without believing in what he says. This is haraam, and the punishment of the one who does that is that his prayers are not accepted for forty days, as it is narrated in Saheeh Muslim (2230), that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortuneteller and asks him about something, his prayer will not be accepted for forty days.”
2 – When a person goes to a fortuneteller and asks him about something and believes what he says. This is disbelief in Allaah (kufr), because he is believing the fortuneteller’s claim to have knowledge of the unseen, and believing a human’s being claim to have knowledge of the unseen constitutes disbelief in the verse in which Allaah says (interpretation of the meaning):
“Say: None in the heavens and the earth knows the Ghayb (Unseen) except Allaah”
[al-Naml 27:65].
Hence it says in the saheeh hadeeth: “Whoever goes to a fortuneteller and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allaah be upon him).”
3 – When he goes to a fortuneteller and asks him questions so that he can explain to the people what he is really doing, which is deceiving people and leading them astray. There is nothing wrong with this. The evidence for that is the fact that the Prophet (peace and blessings of Allaah be upon him) went to Ibn Sayyaad. The Prophet (peace and blessings of Allaah be upon him) though of something to himself. The Prophet (peace and blessings of Allaah be upon him) asked him what he was thinking of and he said, “Al-dukh” meaning al-dukhaan (smoke). End quote.
Majmoo’ Fataawa wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen, 2/184
Based on this, whoever goes to a fortuneteller or soothsayer and believes what he says and believes that he has knowledge of the unseen has committed major kufr which puts him beyond the pale of Islam. But if he does not believe what he says then he has not committed kufr.
Whatever the case, the door of repentance is open, as the Prophet (peace and blessings of Allaah be upon him) said: “Allaah will accept the repentance of His slave so long as the death rattle has not reached his throat.” (3537)
i.e., so long as the soul has not reached the throat. Every sin from which a man repents, Allaah will accept his repentance. Allaah says (interpretation of the meaning):
“Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful”
[al-Zumar 39:53]
Whatever sin a person falls into, if he repents from it, his repentance will be accepted – even shirk.
See question no. 9393.
The basic principle is that the kaafir – and also the apostate from Islam – is required to utter the Shahaadatayn in order to enter Islam. If your going to the fortuneteller falls under the third category mentioned above, then you must utter the Shahaadatayn. As you have repented and started to live aright, you must have repeated the Shahaadatayn many times, so now you do not have to do anything. But you must resolve never to go back to such things again.
And strive to acquire knowledge so that you may worship Allaah with understanding.
We ask Allaah to help you to do that which He loves and is pleased with.
I knew that going to fortunetellers and soothsayers was shirk, but I did not know what shirk meant, or that it put one beyond the pale of Islam. All these years later I have repented to Allaah from all sins. I started to read books of Tawheed so as to correct my ‘aqeedah, and I found out that I had fallen into major shirk. Can I repent? Should I repeat the shahaadah?.
Praise be to Allaah.
Firstly:
We praise Allaah for having guided you to repent, and we ask Him to bless you with steadfastness in adhering to the truth.
Secondly:
The ahaadeeth of the Prophet (peace and blessings of Allaah be upon him) clearly state that it is forbidden to go to soothsayers and fortunetellers. See question no. 8291.
But not everyone who goes to a fortuneteller or a soothsayer is a mushrik in the sense of major shirk that puts one beyond the pale of Islam. Rather going to a fortuneteller or soothsayer falls into different categories. It may be major shirk, or it may be a sin, or it may be permissible.
Shaykh Ibn ‘Uthaymeen said:
Those who go to fortunetellers fall into three categories:
1 – The one who goes to a fortuneteller and asks him things without believing in what he says. This is haraam, and the punishment of the one who does that is that his prayers are not accepted for forty days, as it is narrated in Saheeh Muslim (2230), that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortuneteller and asks him about something, his prayer will not be accepted for forty days.”
2 – When a person goes to a fortuneteller and asks him about something and believes what he says. This is disbelief in Allaah (kufr), because he is believing the fortuneteller’s claim to have knowledge of the unseen, and believing a human’s being claim to have knowledge of the unseen constitutes disbelief in the verse in which Allaah says (interpretation of the meaning):
“Say: None in the heavens and the earth knows the Ghayb (Unseen) except Allaah”
[al-Naml 27:65].
Hence it says in the saheeh hadeeth: “Whoever goes to a fortuneteller and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allaah be upon him).”
3 – When he goes to a fortuneteller and asks him questions so that he can explain to the people what he is really doing, which is deceiving people and leading them astray. There is nothing wrong with this. The evidence for that is the fact that the Prophet (peace and blessings of Allaah be upon him) went to Ibn Sayyaad. The Prophet (peace and blessings of Allaah be upon him) though of something to himself. The Prophet (peace and blessings of Allaah be upon him) asked him what he was thinking of and he said, “Al-dukh” meaning al-dukhaan (smoke). End quote.
Majmoo’ Fataawa wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen, 2/184
Based on this, whoever goes to a fortuneteller or soothsayer and believes what he says and believes that he has knowledge of the unseen has committed major kufr which puts him beyond the pale of Islam. But if he does not believe what he says then he has not committed kufr.
Whatever the case, the door of repentance is open, as the Prophet (peace and blessings of Allaah be upon him) said: “Allaah will accept the repentance of His slave so long as the death rattle has not reached his throat.” (3537)
i.e., so long as the soul has not reached the throat. Every sin from which a man repents, Allaah will accept his repentance. Allaah says (interpretation of the meaning):
“Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful”
[al-Zumar 39:53]
Whatever sin a person falls into, if he repents from it, his repentance will be accepted – even shirk.
See question no. 9393.
The basic principle is that the kaafir – and also the apostate from Islam – is required to utter the Shahaadatayn in order to enter Islam. If your going to the fortuneteller falls under the third category mentioned above, then you must utter the Shahaadatayn. As you have repented and started to live aright, you must have repeated the Shahaadatayn many times, so now you do not have to do anything. But you must resolve never to go back to such things again.
And strive to acquire knowledge so that you may worship Allaah with understanding.
We ask Allaah to help you to do that which He loves and is pleased with.
He took some money by force from a man and he wants to repent
A long time ago I was on a journey with some people whom I did not know and we wanted to exchange some money. One of them gave me some money to exchange it for him, so I exchanged it and spent it on my family. When he asked me for the money I told him to get lost. I have repented, praise be to Allaah, but I do not know the man or where he lives. What should I do?.
Praise be to Allaah.
If the situation is as you describe then you did something bad and committed a great sin. You have to repent and seek forgiveness, and you have to try hard to look for the owner of the money. If you find him, then ask his pardon and give him the money. If you cannot find him then look for his heir and give him the money. If you cannot find his heir, then give the money in charity with the intention that the reward should go to the owner. If you find the owner or his heir after that, then tell him what happened; if he approves, all well and good, otherwise give him what is his due, then you will have the reward for the money given in charity.
And Allaah is the Source of strength.
Praise be to Allaah.
If the situation is as you describe then you did something bad and committed a great sin. You have to repent and seek forgiveness, and you have to try hard to look for the owner of the money. If you find him, then ask his pardon and give him the money. If you cannot find him then look for his heir and give him the money. If you cannot find his heir, then give the money in charity with the intention that the reward should go to the owner. If you find the owner or his heir after that, then tell him what happened; if he approves, all well and good, otherwise give him what is his due, then you will have the reward for the money given in charity.
And Allaah is the Source of strength.
He repents then he goes back to sin
My problem is looking at haraam things. I repent then I go back to it, and I do not know what is making me do this?.
Praise be to Allaah.
Allaah has created us for a great purpose, which is to worship Him alone with no partner or associate. Allaah says (interpretation of the meaning):
“And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone)”
[al-Dhaariyaat 51:56]
Every Muslim must strive to worship His Lord as much as He can.
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286 – interpretation of the meaning]
But man is weak and surrounded by enemies on all sides, and his own self urges him to do evil, and the Shaytaan flows through him like blood, and he lives in this world which is attractive to him… so how can he be safe from these enemies unless Allaah has mercy on him?
However, Hell is surrounded with whims and desires, and Paradise is surrounded with difficulties. So each person must turn to Allaah and ask Him to help him to remember Him and be grateful to Him and to worship Him properly. Abu Bakr came to the Prophet (peace and blessings of Allaah be upon him) and said to him, “Teach me a du’aa’ that I can say in my prayer.” He said, “Say Allaahumma inni zalamtu nafsi zulman katheeran wa laa yaghfir al-dhunooba illa anta faghfir li maghfiratan min ‘indika warhamni innaka anta al-Ghafoor al-Raheem (O Allaah, I have done great injustice to myself and no one forgives sin except You. Grant me forgiveness from You and have mercy on me, for You are the Oft-Forgiving, Most Merciful).” (Narrated by al-Bukhaari, 834; Muslim, 2705).
Think about this hadeeth, how the Prophet (peace and blessings of Allaah be upon him) taught Abu Bakr (may Allaah be pleased with him), who is the best of this ummah after the Prophet (peace and blessings of Allaah be upon him), to say, “O Allaah, I have done great injustice to myself.” If Abu Bakr was to say this – when he was the best of the people – then what should we say?! O Allaah, bestow Your mercy upon us.
There was another Sahaabi – one of the best and most knowledgeable of the Sahaabah – to whom the Prophet (peace and blessings of Allaah be upon him) said, “I love you, O Mu’aadh.” (Mu’aadh said), “And I love you, O Messenger of Allaah.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not forget to say in every prayer, ‘Rabbi a’inni ‘ala dhikrika wa shukrika wa husni ‘ibaadatika (O Allaah, help me to remember You, thank You and worship You properly.).’” (al-Nasaa’i, 1303; classed as saheeh by al-Albaani in Saheeh al-Nasaa’i, 1236).
Look at this advice that the Prophet (peace and blessings of Allaah be upon him) gave to one of those whom he loved the most, how he told he to ask Allaah to help to worship Him, for if a person is deprived of such help from Allaah then he is indeed deprived.
So we must turn to Allaah and ask Him to help us to do that which He has enjoined upon us.
Because all human beings are bound to fall short, Allaah has commanded us to repent from all sins. Allaah says (interpretation of the meaning):
“And all of you beg Allaah to forgive you all, O believers, that you may be successful”
[al-Noor 24:31]
“Seek the forgiveness of your Lord, and turn to Him in repentance”
[Hood 11:3]
“O you who believe! Turn to Allaah with sincere repentance! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow (Paradise)”
[al-Tahreem 66:8]
“In these verses, Allaah links expiation of sin and admission to Paradise to sincere repentance, which includes giving up sin and avoiding it, regretting what has happened in the past and sincere resolve never to return to it out of fear and respect for Allaah, hoping for His reward and fearing His punishment.”
(Shaykh ‘Abd al-‘Azeez ibn Baaz, in Majmoo’ al-Fataawa – al-‘Aqeedah, part 2, p. 640).
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘By Allaah, I ask the forgiveness of Allaah and repent to Him more than seventy times each day.’” (Narrated by al-Bukhaari, 6307).
It was narrated that Abu Burda said: “I heard al-Agharr, who was one of the Companions of the Prophet (peace and blessings of Allaah be upon him) say, ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “O people, repent to Allaah, for I repent to Him one hundred times each day.”’” (Narrated by Muslim, 2702).
These reports encourage us to repent to Allaah. The leader of those who repent – the Messenger of Allaah (peace and blessings of Allaah be upon him) – repented to Allaah one hundred times each day, so it is more essential for us to repent a great deal, because of our many sins. There is no power and no strength except with Allaah.
With regard to your saying that you repent and then go back to sin, then you repent and then go back to sin, we say to you that even if you go back to sin time and time again, you should repent a great deal and annoy your Shaytaan who is laying in wait for you. Remember that Allaah “spreads out His hand at night to accept the repentance of those who sinned during the day, and He spreads out His hand during the day to accept the repentance of those who sinned during the night, (and this will continue) until the sun rises from the west.” (Narrated by Muslim, 2759)
The gate of repentance is open. Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever repents before the sun rises from the west, Allaah will accept his repentance.’” (Narrated by Muslim, 2703).
And the Prophet (peace and blessings of Allaah be upon him) said: “Allaah will accept the repentance of His slave so long as the death rattle has not yet reached his throat.” (Narrated by al-Tirmidhi and classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 2802).
But you should note that there are conditions for repentance which must be met if it is to be acceptable according to sharee’ah. These conditions are explained in detail in the answer to question no. 13990. Please see also question no. 5092.
Finally we advise you to strive against your self which urges you to do evil, and to seek refuge with Allaah from its evil and the evil of the accursed Shaytaan. The Prophet (peace and blessings of Allaah be upon him) used to seek refuge with Allaah from the evil of his own self and from the evil and snares of the Shaytaan, as it says in the hadeeth: “A’oodhu bika min sharri nafsi wa sharri’l-shaytaan wa sharakihi (I seek refuge with You from the evil of my own self and from the evil of the Shaytaan and his snares).”
You should also keep away from the means of sin; Allaah has warned us against approaching zina, as He says (interpretation of the meaning):
“And come not near to unlawful sex”
[al-Isra’ 17:32]
That is done by keeping away from the things that lead to zina.
Keep on beseeching Allaah and making du’aa’ asking Him to give you strength, expiate your sins and bless you with taqwa (piety).
We ask Allaah to bless us all with sincere repentance. Praise be to Allaah, the Lord of the Worlds.
Praise be to Allaah.
Allaah has created us for a great purpose, which is to worship Him alone with no partner or associate. Allaah says (interpretation of the meaning):
“And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone)”
[al-Dhaariyaat 51:56]
Every Muslim must strive to worship His Lord as much as He can.
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286 – interpretation of the meaning]
But man is weak and surrounded by enemies on all sides, and his own self urges him to do evil, and the Shaytaan flows through him like blood, and he lives in this world which is attractive to him… so how can he be safe from these enemies unless Allaah has mercy on him?
However, Hell is surrounded with whims and desires, and Paradise is surrounded with difficulties. So each person must turn to Allaah and ask Him to help him to remember Him and be grateful to Him and to worship Him properly. Abu Bakr came to the Prophet (peace and blessings of Allaah be upon him) and said to him, “Teach me a du’aa’ that I can say in my prayer.” He said, “Say Allaahumma inni zalamtu nafsi zulman katheeran wa laa yaghfir al-dhunooba illa anta faghfir li maghfiratan min ‘indika warhamni innaka anta al-Ghafoor al-Raheem (O Allaah, I have done great injustice to myself and no one forgives sin except You. Grant me forgiveness from You and have mercy on me, for You are the Oft-Forgiving, Most Merciful).” (Narrated by al-Bukhaari, 834; Muslim, 2705).
Think about this hadeeth, how the Prophet (peace and blessings of Allaah be upon him) taught Abu Bakr (may Allaah be pleased with him), who is the best of this ummah after the Prophet (peace and blessings of Allaah be upon him), to say, “O Allaah, I have done great injustice to myself.” If Abu Bakr was to say this – when he was the best of the people – then what should we say?! O Allaah, bestow Your mercy upon us.
There was another Sahaabi – one of the best and most knowledgeable of the Sahaabah – to whom the Prophet (peace and blessings of Allaah be upon him) said, “I love you, O Mu’aadh.” (Mu’aadh said), “And I love you, O Messenger of Allaah.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not forget to say in every prayer, ‘Rabbi a’inni ‘ala dhikrika wa shukrika wa husni ‘ibaadatika (O Allaah, help me to remember You, thank You and worship You properly.).’” (al-Nasaa’i, 1303; classed as saheeh by al-Albaani in Saheeh al-Nasaa’i, 1236).
Look at this advice that the Prophet (peace and blessings of Allaah be upon him) gave to one of those whom he loved the most, how he told he to ask Allaah to help to worship Him, for if a person is deprived of such help from Allaah then he is indeed deprived.
So we must turn to Allaah and ask Him to help us to do that which He has enjoined upon us.
Because all human beings are bound to fall short, Allaah has commanded us to repent from all sins. Allaah says (interpretation of the meaning):
“And all of you beg Allaah to forgive you all, O believers, that you may be successful”
[al-Noor 24:31]
“Seek the forgiveness of your Lord, and turn to Him in repentance”
[Hood 11:3]
“O you who believe! Turn to Allaah with sincere repentance! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow (Paradise)”
[al-Tahreem 66:8]
“In these verses, Allaah links expiation of sin and admission to Paradise to sincere repentance, which includes giving up sin and avoiding it, regretting what has happened in the past and sincere resolve never to return to it out of fear and respect for Allaah, hoping for His reward and fearing His punishment.”
(Shaykh ‘Abd al-‘Azeez ibn Baaz, in Majmoo’ al-Fataawa – al-‘Aqeedah, part 2, p. 640).
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘By Allaah, I ask the forgiveness of Allaah and repent to Him more than seventy times each day.’” (Narrated by al-Bukhaari, 6307).
It was narrated that Abu Burda said: “I heard al-Agharr, who was one of the Companions of the Prophet (peace and blessings of Allaah be upon him) say, ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “O people, repent to Allaah, for I repent to Him one hundred times each day.”’” (Narrated by Muslim, 2702).
These reports encourage us to repent to Allaah. The leader of those who repent – the Messenger of Allaah (peace and blessings of Allaah be upon him) – repented to Allaah one hundred times each day, so it is more essential for us to repent a great deal, because of our many sins. There is no power and no strength except with Allaah.
With regard to your saying that you repent and then go back to sin, then you repent and then go back to sin, we say to you that even if you go back to sin time and time again, you should repent a great deal and annoy your Shaytaan who is laying in wait for you. Remember that Allaah “spreads out His hand at night to accept the repentance of those who sinned during the day, and He spreads out His hand during the day to accept the repentance of those who sinned during the night, (and this will continue) until the sun rises from the west.” (Narrated by Muslim, 2759)
The gate of repentance is open. Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever repents before the sun rises from the west, Allaah will accept his repentance.’” (Narrated by Muslim, 2703).
And the Prophet (peace and blessings of Allaah be upon him) said: “Allaah will accept the repentance of His slave so long as the death rattle has not yet reached his throat.” (Narrated by al-Tirmidhi and classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 2802).
But you should note that there are conditions for repentance which must be met if it is to be acceptable according to sharee’ah. These conditions are explained in detail in the answer to question no. 13990. Please see also question no. 5092.
Finally we advise you to strive against your self which urges you to do evil, and to seek refuge with Allaah from its evil and the evil of the accursed Shaytaan. The Prophet (peace and blessings of Allaah be upon him) used to seek refuge with Allaah from the evil of his own self and from the evil and snares of the Shaytaan, as it says in the hadeeth: “A’oodhu bika min sharri nafsi wa sharri’l-shaytaan wa sharakihi (I seek refuge with You from the evil of my own self and from the evil of the Shaytaan and his snares).”
You should also keep away from the means of sin; Allaah has warned us against approaching zina, as He says (interpretation of the meaning):
“And come not near to unlawful sex”
[al-Isra’ 17:32]
That is done by keeping away from the things that lead to zina.
Keep on beseeching Allaah and making du’aa’ asking Him to give you strength, expiate your sins and bless you with taqwa (piety).
We ask Allaah to bless us all with sincere repentance. Praise be to Allaah, the Lord of the Worlds.
Will Allaah forgive someone who commits shirk? How can he strengthen his faith?
I would like to know if Allah will forgive somebody who has done shirk knowingly but wants to change his ways for good forever pls it is very important and another thing how can such a person be forgiven and know that he is forgiven and how can a person increase his iman and do the things that are halal and avoid haram plus be void of psychological problems becoz i have alot of hem and they bring alot of confusion and anger and lead me astray thank u pls i am very desperate for guidance from Allah in the form of a person.
Praise be to Allaah.
Allaah has told us that he will forgive all sins for the one who repents to Him. He says (interpretation of the meaning):
“Say: ‘O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful’”
[al-Zumar 39:53]
This includes all sins, even shirk. Whoever repents, Allaah will accept his repentance.
With regard repentance from shirk in particular and the acceptance thereof, Allaah says (interpretation of the meaning):
“And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment.
69. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;
70. Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft‑Forgiving, Most Merciful”
[al-Furqaan 25:68-70]
Allaah mentions the kufr and shirk of the Christians, then calls them to repent. He says (interpretation of the meaning):
“Surely, disbelievers are those who said: “Allaah is the third of the three (in a Trinity).” But there is no Ilaah (god) (none who has the right to be worshipped) but One Ilaah (God —Allaah). And if they cease not from what they say, verily, a painful torment will befall on the disbelievers among them.
74. Will they not turn with repentance to Allaah and ask His forgiveness? For Allaah is Oft‑Forgiving, Most Merciful”
[al-Maa'idah 5:73-74]
No matter how great the sin, the forgiveness, generosity and kindness of Allaah is greater.
All you have to do is to turn to Allaah, regret what you did and resolve not to do it again. Then receive the glad tidings of the bounty and mercy of Allaah, for Islam wipes out whatever sins came before it, as the Prophet (peace and blessings of Allaah be upon him) said to ‘Amr ibn al-‘Aas (may Allaah be pleased with him): “O ‘Amr, do you not know that Islam wipes out whatever came before it.” Narrated by Muslim, 121; Ahmad, 17861.
And the Prophet (peace and blessings of Allaah be upon him) said: “The one who repents from sin is like one who did not sin.” Narrated by al-Tirmidhi and classed as hasan by al-Albaani.
If a person repents to Allaah, Allaah accepts his repentance and forgives him. Allaah says (interpretation of the meaning):
“And He it is Who accepts repentance from His slaves, and forgives sins”
[al-Shoora 42:25]
“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)”
[Ta-Ha 20:82]
We have to think well of our Lord and hope that He will accept our repentance, for Allaah says, “I am as My slave thinks I am.” A hadeeth qudsi narrated by al-Bukhaari, 7066; Muslim, 2675. According to Ahmad with a saheeh isnaad: “I am as My slave thinks I am, so let him think whatever he wants.”
With regard to strengthening your faith, this may be done in many ways, such as the following:
1 – Remembering Allaah a great deal, reading His Book and sending a great deal of blessings upon His Prophet (peace and blessings of Allaah be upon him).
2 – Regularly offering the obligatory prayers on time and offering a lot of naafil prayers, so that one may attain the love and support of Allaah as it says in the hadeeth: “Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it.” Narrated by al-Bukhaari, 6137.
3 – Keeping company with good people who will help you to worship and obey Allaah and discourage you from disobeying Him.
4 – Reading biographies of righteous people among the scholars, ascetics (zaahids), devoted worshippers and those who repented.
5 – Keeping away from everything that reminds you of sin and calls you to it.
In general, faith is increased by doing acts of worship and keeping away from haraam things.
We ask Allaah to help you and to accept your repentance, and to guide your heart.
And Allaah knows best.
Praise be to Allaah.
Allaah has told us that he will forgive all sins for the one who repents to Him. He says (interpretation of the meaning):
“Say: ‘O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful’”
[al-Zumar 39:53]
This includes all sins, even shirk. Whoever repents, Allaah will accept his repentance.
With regard repentance from shirk in particular and the acceptance thereof, Allaah says (interpretation of the meaning):
“And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment.
69. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;
70. Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft‑Forgiving, Most Merciful”
[al-Furqaan 25:68-70]
Allaah mentions the kufr and shirk of the Christians, then calls them to repent. He says (interpretation of the meaning):
“Surely, disbelievers are those who said: “Allaah is the third of the three (in a Trinity).” But there is no Ilaah (god) (none who has the right to be worshipped) but One Ilaah (God —Allaah). And if they cease not from what they say, verily, a painful torment will befall on the disbelievers among them.
74. Will they not turn with repentance to Allaah and ask His forgiveness? For Allaah is Oft‑Forgiving, Most Merciful”
[al-Maa'idah 5:73-74]
No matter how great the sin, the forgiveness, generosity and kindness of Allaah is greater.
All you have to do is to turn to Allaah, regret what you did and resolve not to do it again. Then receive the glad tidings of the bounty and mercy of Allaah, for Islam wipes out whatever sins came before it, as the Prophet (peace and blessings of Allaah be upon him) said to ‘Amr ibn al-‘Aas (may Allaah be pleased with him): “O ‘Amr, do you not know that Islam wipes out whatever came before it.” Narrated by Muslim, 121; Ahmad, 17861.
And the Prophet (peace and blessings of Allaah be upon him) said: “The one who repents from sin is like one who did not sin.” Narrated by al-Tirmidhi and classed as hasan by al-Albaani.
If a person repents to Allaah, Allaah accepts his repentance and forgives him. Allaah says (interpretation of the meaning):
“And He it is Who accepts repentance from His slaves, and forgives sins”
[al-Shoora 42:25]
“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)”
[Ta-Ha 20:82]
We have to think well of our Lord and hope that He will accept our repentance, for Allaah says, “I am as My slave thinks I am.” A hadeeth qudsi narrated by al-Bukhaari, 7066; Muslim, 2675. According to Ahmad with a saheeh isnaad: “I am as My slave thinks I am, so let him think whatever he wants.”
With regard to strengthening your faith, this may be done in many ways, such as the following:
1 – Remembering Allaah a great deal, reading His Book and sending a great deal of blessings upon His Prophet (peace and blessings of Allaah be upon him).
2 – Regularly offering the obligatory prayers on time and offering a lot of naafil prayers, so that one may attain the love and support of Allaah as it says in the hadeeth: “Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it.” Narrated by al-Bukhaari, 6137.
3 – Keeping company with good people who will help you to worship and obey Allaah and discourage you from disobeying Him.
4 – Reading biographies of righteous people among the scholars, ascetics (zaahids), devoted worshippers and those who repented.
5 – Keeping away from everything that reminds you of sin and calls you to it.
In general, faith is increased by doing acts of worship and keeping away from haraam things.
We ask Allaah to help you and to accept your repentance, and to guide your heart.
And Allaah knows best.
She committed a haraam action with a man thinking that she was helping him and being kind
I am a girl of good character, praise be to Allaah. But one of my faults is that I love people more than is necessary and I cannot bear to see anyone suffering without sharing his pain. At work there is a young man who is sick with a sexually-transmitted disease. I got close to him and he got close to me so that I could reduce his pain and be kind to him, and I tried to help him but without getting involved sexually with him. I know that this is haraam, but is this zina? How should I deal with this young man who is with me at work all day long?
Please note that I have asked Allaah to forgive me for what I have done and I now fast every Monday and Thursday, and I pray and hope that Allaah will forgive me. I am now confused and I do not know whether Allaah will forgive me or what.
Praise be to Allaah.
Undoubtedly you have committed a grievous sin, in fact a number of sins, starting with your speaking to this man about these sexual matters, and ending with what you did to treat him. The Shaytaan has gradually led you astray and made you fall into evil; he has deceived you and made it look to you as if you are helping others and being kind to them.
No matter how soft-hearted a person may be, no matter how sensitive towards others, there are limits that must not be crossed.
We understand from your question that you work in a place where you mix with men. This is where evil begins. Perhaps this is an example of the evil consequences of women mixing with men at work. See also question no. 1200 and 6666.
You should note that it is not permissible for women to speak with men except for necessary purposes, when it should be done in a decorous and dignified manner, without speaking in a soft tone, as Allaah says (interpretation of the meaning):
“then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner”
[al-Ahzaab 33:32]
If speaking in a soft manner is forbidden, then what about a woman speaking to a man about sex and sexual diseases?!
You must strive to leave this mixed work place and cut off all ties with this man whose lack of religious commitment is worse than any physical problems he may be suffering.
With regard to the question of whether what you have done is zina or not, the answer is what the Prophet (peace and blessings of Allaah be upon him) said, according to the hadeeth narrated by al-Bukhaari (5744) and Muslim (4801) from Abu Hurayrah: “Allaah has decreed for the son of Adam his share of zina, which will inevitably catch up with him. The zina of the eyes is looking and the zina of the tongue is speaking. The nafs (self) wishes and desires, and the private parts confirm that or deny it.”
Al-Nawawi said:
The meaning of this hadeeth is that the son of Adam has his share of zina decreed for him. Some of them commit zina in real terms, by engaging in illicit sexual intercourse. Some of them commit zina in a figurative sense by looking at haraam things or listening to stories or songs of zina and anything that may lead to it, or by touching or kissing a non-mahram woman, or by speaking in a haraam fashion with a non-mahram woman, and so on. These are all kinds of figurative zina, and the private part confirms that or denies it meaning that zina with the private parts may take place or may not. And Allaah knows best.
But by Allaah’s mercy towards His slaves He opens to them the door of repentance and seeking forgiveness, as He says (interpretation of the meaning):
“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)”
[Ta-Ha 20:82]
“And whosoever repents and does righteous good deeds; then verily, he repents towards Allaah with true repentance”
[al-Furqaan 25:71]
You said that you have repented to Allaah, so do a lot of righteous deeds, so that Allaah may forgive you. Part of repentance means cutting all ties with this man and asking to be transferred away from the place where he works, indeed to be transferred away from a mixed workplace altogether, as stated above.
And Allaah knows best.
Please note that I have asked Allaah to forgive me for what I have done and I now fast every Monday and Thursday, and I pray and hope that Allaah will forgive me. I am now confused and I do not know whether Allaah will forgive me or what.
Praise be to Allaah.
Undoubtedly you have committed a grievous sin, in fact a number of sins, starting with your speaking to this man about these sexual matters, and ending with what you did to treat him. The Shaytaan has gradually led you astray and made you fall into evil; he has deceived you and made it look to you as if you are helping others and being kind to them.
No matter how soft-hearted a person may be, no matter how sensitive towards others, there are limits that must not be crossed.
We understand from your question that you work in a place where you mix with men. This is where evil begins. Perhaps this is an example of the evil consequences of women mixing with men at work. See also question no. 1200 and 6666.
You should note that it is not permissible for women to speak with men except for necessary purposes, when it should be done in a decorous and dignified manner, without speaking in a soft tone, as Allaah says (interpretation of the meaning):
“then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner”
[al-Ahzaab 33:32]
If speaking in a soft manner is forbidden, then what about a woman speaking to a man about sex and sexual diseases?!
You must strive to leave this mixed work place and cut off all ties with this man whose lack of religious commitment is worse than any physical problems he may be suffering.
With regard to the question of whether what you have done is zina or not, the answer is what the Prophet (peace and blessings of Allaah be upon him) said, according to the hadeeth narrated by al-Bukhaari (5744) and Muslim (4801) from Abu Hurayrah: “Allaah has decreed for the son of Adam his share of zina, which will inevitably catch up with him. The zina of the eyes is looking and the zina of the tongue is speaking. The nafs (self) wishes and desires, and the private parts confirm that or deny it.”
Al-Nawawi said:
The meaning of this hadeeth is that the son of Adam has his share of zina decreed for him. Some of them commit zina in real terms, by engaging in illicit sexual intercourse. Some of them commit zina in a figurative sense by looking at haraam things or listening to stories or songs of zina and anything that may lead to it, or by touching or kissing a non-mahram woman, or by speaking in a haraam fashion with a non-mahram woman, and so on. These are all kinds of figurative zina, and the private part confirms that or denies it meaning that zina with the private parts may take place or may not. And Allaah knows best.
But by Allaah’s mercy towards His slaves He opens to them the door of repentance and seeking forgiveness, as He says (interpretation of the meaning):
“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)”
[Ta-Ha 20:82]
“And whosoever repents and does righteous good deeds; then verily, he repents towards Allaah with true repentance”
[al-Furqaan 25:71]
You said that you have repented to Allaah, so do a lot of righteous deeds, so that Allaah may forgive you. Part of repentance means cutting all ties with this man and asking to be transferred away from the place where he works, indeed to be transferred away from a mixed workplace altogether, as stated above.
And Allaah knows best.
Naafil prayers at times when prayer is not allowed
When the sun rises and sets, are all naafil prayers forbidden, even two rak’ahs for seeking forgiveness and the two rak’ahs following tawaaf and the prostration of recitation? What is the evidence for that?.
Praise be to Allaah.
Firstly:
We have already discussed the issue of naafil prayers at times when prayer is forgiven. Please se questions no. 306, 8818 and 20013.
Secondly:
The prostration of recitation is not prayer according to the more correct of the two scholarly opinions. We have already discussed this in questions no. 4913 and 22650.
Based on this, it is permissible to prostrate when reading one of the Qur’aanic verses where prostration is required at times when prayer is not allowed, according to the more correct of the two scholarly views, because that does not come under the same rulings as prayer. Even if we assume that it does come under the same rulings as prayer, it is permissible to do it at times when prayer is otherwise not allowed because it is something that is done for a reason, like the eclipse prayer, and the two rak’ahs following tawaaf if one has done tawaaf at a time when prayer is not allowed.
Fataawa al-Lajnah al-Daa’imah, 7/264.
Thirdly:
Your saying, “the two rak'ahs for seeking forgiveness”; perhaps what you mean is the two rak’ahs of repentance, which are prescribed when repenting from sin. It was narrated that Abu Bakrah (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “There is no man who commits a sin then he gets up, purifies himself and prays two rak’ahs, then asks Allaah to forgive him, but Allaah will forgive him.” Then he recited this verse (interpretation of the meaning):
“And those who, when they have committed Faahishah (illegal sexual intercourse) or wronged themselves with evil, remember Allaah and ask forgiveness for their sins; — and none can forgive sins but Allaah — and do not persist in what (wrong) they have done, while they know”
[Aal ‘Imraan 3:135]
Narrated by al-Tirmidhi, 408; Abu Dawood, 1521; Ibn Maajah, 1395. Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 1346.
The two rak’ahs of repentance constitute a prayer for which there is a reason, so it is permissible to do that at a time when prayer is otherwise not allowed. And Allaah knows best.
In other saheeh reports there are other descriptions of the two rak’ahs which expiate for sin. This may be summed up as follows:
- There is no one who does wudoo’ and does it well (because sins come out from the washed limbs with the water or with the last drop of water)
Part of doing wudoo’ well is to say Bismillaah (In the name of Allaah) before starting it, and reciting dhikr after it, as follows: Ashhadu an laa ilaaha ill-Allaah wahdahu laa shareeka lah, wa ashhadu anna Muhammadan ‘abduhu wa rasooluhu. Allaahumma aj’alni min al-tawwaabeena waj’alni min al-mutatahhareen. Subhaanaka Allaahumma wa bi hamdika, ashhadu an laa ilaaha illa anta, astaghfiruka wa atoobu ilayk (I bear witness that there is no god but Allaah alone, with no partner or associate, and I bear witness that Muhammad is His slave and Messenger. O Allaah, make me one of those who repent and make me one of the purified. Glory and praise be to You, O Allaah, I bear witness that there is no god but You, I seek Your forgiveness and I repent to You). This dhikr recited after wudoo’ brings a great reward.
- Then he gets up and prays two rak’ahs
- In which he does not make any mistake
- And does not let his mind wander
- And he remembers Allaah and focuses with proper humility
- Then he asks Allaah to forgive him
The outcome will be: that he is forgiven for his previous sins and will deserve Paradise.
Saheeh al-Targheeb, 1/210-211.
Praise be to Allaah.
Firstly:
We have already discussed the issue of naafil prayers at times when prayer is forgiven. Please se questions no. 306, 8818 and 20013.
Secondly:
The prostration of recitation is not prayer according to the more correct of the two scholarly opinions. We have already discussed this in questions no. 4913 and 22650.
Based on this, it is permissible to prostrate when reading one of the Qur’aanic verses where prostration is required at times when prayer is not allowed, according to the more correct of the two scholarly views, because that does not come under the same rulings as prayer. Even if we assume that it does come under the same rulings as prayer, it is permissible to do it at times when prayer is otherwise not allowed because it is something that is done for a reason, like the eclipse prayer, and the two rak’ahs following tawaaf if one has done tawaaf at a time when prayer is not allowed.
Fataawa al-Lajnah al-Daa’imah, 7/264.
Thirdly:
Your saying, “the two rak'ahs for seeking forgiveness”; perhaps what you mean is the two rak’ahs of repentance, which are prescribed when repenting from sin. It was narrated that Abu Bakrah (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “There is no man who commits a sin then he gets up, purifies himself and prays two rak’ahs, then asks Allaah to forgive him, but Allaah will forgive him.” Then he recited this verse (interpretation of the meaning):
“And those who, when they have committed Faahishah (illegal sexual intercourse) or wronged themselves with evil, remember Allaah and ask forgiveness for their sins; — and none can forgive sins but Allaah — and do not persist in what (wrong) they have done, while they know”
[Aal ‘Imraan 3:135]
Narrated by al-Tirmidhi, 408; Abu Dawood, 1521; Ibn Maajah, 1395. Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 1346.
The two rak’ahs of repentance constitute a prayer for which there is a reason, so it is permissible to do that at a time when prayer is otherwise not allowed. And Allaah knows best.
In other saheeh reports there are other descriptions of the two rak’ahs which expiate for sin. This may be summed up as follows:
- There is no one who does wudoo’ and does it well (because sins come out from the washed limbs with the water or with the last drop of water)
Part of doing wudoo’ well is to say Bismillaah (In the name of Allaah) before starting it, and reciting dhikr after it, as follows: Ashhadu an laa ilaaha ill-Allaah wahdahu laa shareeka lah, wa ashhadu anna Muhammadan ‘abduhu wa rasooluhu. Allaahumma aj’alni min al-tawwaabeena waj’alni min al-mutatahhareen. Subhaanaka Allaahumma wa bi hamdika, ashhadu an laa ilaaha illa anta, astaghfiruka wa atoobu ilayk (I bear witness that there is no god but Allaah alone, with no partner or associate, and I bear witness that Muhammad is His slave and Messenger. O Allaah, make me one of those who repent and make me one of the purified. Glory and praise be to You, O Allaah, I bear witness that there is no god but You, I seek Your forgiveness and I repent to You). This dhikr recited after wudoo’ brings a great reward.
- Then he gets up and prays two rak’ahs
- In which he does not make any mistake
- And does not let his mind wander
- And he remembers Allaah and focuses with proper humility
- Then he asks Allaah to forgive him
The outcome will be: that he is forgiven for his previous sins and will deserve Paradise.
Saheeh al-Targheeb, 1/210-211.
Hajj with haraam money
My wife was working as a sales clerk in a store selling women’s clothes that are haraam according to sharee’ah. Praise be to Allaah, she has now left this job. Naturally she was given a lump sum commensurate with the time she was working at that job. We had agreed – with the consent and approval of my wife – that we would use this money to cover the Hajj expenses for my father and mother. Although my father has done Hajj before, my mother has not, but they are old now. Is that permissible, or is it better for my wife and I to do Hajj? Please note that my wife and I want to do Hajj next year in sha Allah, and that we do not have any savings apart from this money. Is it permissible for us to use this money for Hajj in either case? I hope you can advise us, may Allaah reward you with all good.
Praise be to Allaah.
Firstly:
For the person who wants to do Hajj, the money for his expenses must be halaal and from a good source, because halaal money helps you to obey and worship Allaah, and keeps you from committing sin.
There is the fear that if a person does Hajj with haraam money, Allaah may not accept his Hajj, because the Prophet (peace and blessings of Allaah be upon him) said: “Allaah is Good and only accepts that which is good.” Narrated by Muslim, 1015.
Ibn ‘Abdoos (may Allaah have mercy on him) said: “Note that the pillar and foundation of religion is food that is earned by halaal means. If a person has a good source of earning, his actions will be pure. Whoever does not have a good source of earning, there is the fear that his prayer, fasting, Hajj, jihad and all other deeds will not be accepted, because Allaah says (interpretation of the meaning):
‘Verily, Allaah accepts only from those who are Al-Muttaqoon (the pious’
[al-Maa’idah 5:27]
‘Umar looked at the people who were praying and said, “I am not deceived by any one of you raising and lowering his head. Religious commitment means being cautious with regard to the limits of Allaah, refraining from that which Allaah has forbidden, and acting in accordance with that which Allaah has permitted and forbidden.”
Ibn ‘Umar said: The best of the pilgrims are those with the purest intentions and the purest earnings, and the strongest faith.”
From al-Madkhil, 4/210, by Ibn al-Haajib al-Maaliki.
It was narrated that one of the imams said:
If you do Hajj with money whose source is haraam, you have not done Hajj, but your donkey has done Hajj.
Allaah does not accept anything but that which is good, and not every one who does Hajj will have his Hajj accepted.
In Mawaahib al-Jaleel Sharh Mukhtasar Khaleel (2/530) it says:
Whoever does Hajj with haraam money, his Hajj is not acceptable, as was clearly stated by more than one of the scholars. That is because he has not met the conditions of it being accepted, because Allaah says (interpretation of the meaning):
‘Verily, Allaah accepts only from those who are Al-Muttaqoon (the pious’
[al-Maa’idah 5:27]
A number of the scholars indicated that Hajj in this case is not acceptable, such as al-Ghazaali, al-Qaraafi, al-Qurtubi and al-Nawawi. Al-Ghazaali narrated this from Ibn ‘Abbaas and that is sufficient proof.
Shaykh Abu ‘Abd-Allaah Muhammad ibn Rushayd al-Baghdaadi said in his qaseedah (ode) on the rituals of Hajj, which is known as al-Dhahabiyyah:
Perform your Hajj with money whose source you are sure is halaal, and keep away from haraam earnings.
Whoever uses haraam earnings for Hajj, need not go to the trouble of performing Hajj,
Because every time he recites the Talbiyah, Allaah respond by rejecting his Hajj.
Secondly:
It is not permissible to make use of haraam money. Repentance from that means getting rid of it and spending it on charitable purposes.
If you spend this money on your father and mother, that means that you are benefitting from it, because you are using this instead of spending on them as you are obliged to do, and this is not permissible.
Thirdly:
If you do not have halaal money with which you and your wife can go for Hajj, then wait until you have earned halaal money with which you can do Hajj, because Allaah says (interpretation of the meaning):
“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence)”
[Aal ‘Imraan 3:98]
If Allaah blesses you with a good and halaal income, then you must hasten to do Hajj.
We ask Allaah to accept your good deeds and ours, and to help us to repent sincerely.
And Allaah knows best.
Praise be to Allaah.
Firstly:
For the person who wants to do Hajj, the money for his expenses must be halaal and from a good source, because halaal money helps you to obey and worship Allaah, and keeps you from committing sin.
There is the fear that if a person does Hajj with haraam money, Allaah may not accept his Hajj, because the Prophet (peace and blessings of Allaah be upon him) said: “Allaah is Good and only accepts that which is good.” Narrated by Muslim, 1015.
Ibn ‘Abdoos (may Allaah have mercy on him) said: “Note that the pillar and foundation of religion is food that is earned by halaal means. If a person has a good source of earning, his actions will be pure. Whoever does not have a good source of earning, there is the fear that his prayer, fasting, Hajj, jihad and all other deeds will not be accepted, because Allaah says (interpretation of the meaning):
‘Verily, Allaah accepts only from those who are Al-Muttaqoon (the pious’
[al-Maa’idah 5:27]
‘Umar looked at the people who were praying and said, “I am not deceived by any one of you raising and lowering his head. Religious commitment means being cautious with regard to the limits of Allaah, refraining from that which Allaah has forbidden, and acting in accordance with that which Allaah has permitted and forbidden.”
Ibn ‘Umar said: The best of the pilgrims are those with the purest intentions and the purest earnings, and the strongest faith.”
From al-Madkhil, 4/210, by Ibn al-Haajib al-Maaliki.
It was narrated that one of the imams said:
If you do Hajj with money whose source is haraam, you have not done Hajj, but your donkey has done Hajj.
Allaah does not accept anything but that which is good, and not every one who does Hajj will have his Hajj accepted.
In Mawaahib al-Jaleel Sharh Mukhtasar Khaleel (2/530) it says:
Whoever does Hajj with haraam money, his Hajj is not acceptable, as was clearly stated by more than one of the scholars. That is because he has not met the conditions of it being accepted, because Allaah says (interpretation of the meaning):
‘Verily, Allaah accepts only from those who are Al-Muttaqoon (the pious’
[al-Maa’idah 5:27]
A number of the scholars indicated that Hajj in this case is not acceptable, such as al-Ghazaali, al-Qaraafi, al-Qurtubi and al-Nawawi. Al-Ghazaali narrated this from Ibn ‘Abbaas and that is sufficient proof.
Shaykh Abu ‘Abd-Allaah Muhammad ibn Rushayd al-Baghdaadi said in his qaseedah (ode) on the rituals of Hajj, which is known as al-Dhahabiyyah:
Perform your Hajj with money whose source you are sure is halaal, and keep away from haraam earnings.
Whoever uses haraam earnings for Hajj, need not go to the trouble of performing Hajj,
Because every time he recites the Talbiyah, Allaah respond by rejecting his Hajj.
Secondly:
It is not permissible to make use of haraam money. Repentance from that means getting rid of it and spending it on charitable purposes.
If you spend this money on your father and mother, that means that you are benefitting from it, because you are using this instead of spending on them as you are obliged to do, and this is not permissible.
Thirdly:
If you do not have halaal money with which you and your wife can go for Hajj, then wait until you have earned halaal money with which you can do Hajj, because Allaah says (interpretation of the meaning):
“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence)”
[Aal ‘Imraan 3:98]
If Allaah blesses you with a good and halaal income, then you must hasten to do Hajj.
We ask Allaah to accept your good deeds and ours, and to help us to repent sincerely.
And Allaah knows best.
Tuesday 13 March 2012
He borrows money from his friend and returns the money to him with a share of the profit
I work as a trader. Is it permissible for me to borrow from a Christian friend of mine, and agree with him to return the money to him with a proportion of the profit? I specify the time period and the profit myself.
Praise be to Allaah.
It is not permissible to take a Christian as a close friend, because Allaah has stated that there can be no close ties between them, as He says (interpretation of the meaning):
“You (O Muhammad صلى الله عليه وسلم) will not find any people who believe in Allaah and the Last Day, making friendship with those who oppose Allaah and His Messenger (Muhammad صلى الله عليه وسلم), even though they were their fathers or their sons or their brothers or their kindred (people)”
[al-Mujaadilah 58:22]
“O you who believe! Take not for Awliyaa’ (protectors or helpers or friends) disbelievers instead of believers. Do you wish to offer Allaah a manifest proof against yourselves?”
[al-Nisa’ 4:144]
“O you who believe! Take not the Jews and the Christians as Awliyaa’ (friends, protectors, helpers), they are but Awliyaa’ of each other. And if any amongst you takes them (as Awliyaa’), then surely, he is one of them. Verily, Allaah guides not those people who are the Zaalimoon (polytheists and wrongdoers and unjust)”
[al-Maa’idah 5:51]
“O you who believe! Take not as Awliyaa’ (supporters and helpers) your fathers and your brothers if they prefer disbelief to Belief. And whoever of you does so, then he is one of the Zaalimoon (wrongdoers)”
[al-Tawbah 9:23]
“O you who believe! Take not as (your) Bitaanah (advisors, consultants, protectors, helpers, friends) those outside your religion (pagans, Jews, Christians, and hypocrites) since they will not fail to do their best to corrupt you. They desire to harm you severely. Hatred has already appeared from their mouths, but what their breasts conceal is far worse. Indeed We have made plain to you the Ayaat (proofs, evidences, verses) if you understand”
[Aal ‘Imraan 3:118]
And the Prophet (peace and blessings of Allaah be upon him) said: “Do not keep company with anyone but a believer.” narrated by Abu Dawood (4832) and classed as hasan by al-Albaani in Saheeh Abi Dawood.
And there are other texts which indicate that it is haraam to take kaafirs as close friends or love them and choose them as confidantes and close friends. See also the answer to question no. 2179.
Secondly:
It is permissible to interact with the kuffaar by buying, selling, lending, pledging and so on, so there is nothing wrong with you borrowing money from him, but it is not permissible for that to involve interest, because that is riba which is haraam. If a person borrows one hundred from someone on the basis that he will give him back one hundred and ten, for example, then he has fallen into riba which is one of the worst of major sins, because every loan which brings a benefit is riba.
The permissible way to do it in this case is to take the money from him and give it back to him without paying anything extra. This is the good kind of loan which is acceptable in sharee’ah.
It is permissible for him to join you as a (business) partner, so he can give you the money for you to use in business, on the basis that he will have a set share of the profit which Allaah decrees for you, such as five or ten percent of your profits. This share must be agreed upon before the partnership begins, and it is not permissible for it to remain unknown. You can agree on what the share should be, whether it is a little or a lot.
So you can agree that you will invest his money for a year, for example, and he will have a quarter of the profit or 10%. Then whatever profit you make, whether it is a little or a lot, give him his share. If you do not make any profit, then he is not entitled to anything. This is what is called mudaarabah (profit sharing) in sharee’ah.
In the event of loss, the loss is borne by all partners according to each partner’s share of the capital, and it is not permissible to agree to share the loss in any other manner.
And Allaah knows best.
Paying off a loan in another currency – permissible and forbidden forms
I borrowed some money in dollars from a friend, and I paid him back in Saudi riyals in instalments based on the rate of exchange at that time (the time of the loan). What is the ruling on that?.
Praise be to Allaah.
The basic principle is that loans should be repaid in the same currency as they were taken by the borrower, unless the two parties agree at the time of repayment to repay it in a different currency. There is nothing wrong with that, so long as that is done at the rate of exchange on the day of repayment, not the rate of exchange that existed on the day when the loan was given. This applies to every payment; it is permissible for the two parties to agree at the time of repayment that it may be paid in a different currency, at the current rate of exchange.
But you should be aware that there are three haraam forms of such transactions:
-1-
Where the two parties agree at the time of the loan to pay it back in a different currency. This is haraam, because in this case the transaction is actually selling the present currency for another currency to be paid at a later date, which is riba al-nasee’ah. One of the conditions of selling one kind of currency for another is that it be done hand to hand, as is indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “Gold for gold, silver for silver, like for like, same for same, hand to hand… but if these commodities differ, then sell as you wish, if it is hand to hand.” Narrated by Muslim (1578) from ‘Ubaadah ibn al-Saamit.
The currencies that exist nowadays are based on the value of gold and silver, so they come under the same rulings as them.
-2-
Where they do not agree to that initially, but they agree on a different currency at the time of repayment and they work it out based on the rate of exchange at the time of the loan. This is also haraam, and it is like the form mentioned above. The fuqaha’ quoted as evidence that it is haraam the well known hadeeth that was narrated by Ahmad (6239), Abu Dawood (3354), al-Nasaa’i (4582), al-Tirmidhi (1242) and Ibn Majaah (2262) from Ibn ‘Umar (may Allaah be pleased with him) who said: I used to sell camels for dinars [i.e., to be paid at a later date] but accept dirhams, and sell them for dirhams but accept dinars. I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about that and he said: “There is nothing wrong with taking it based on the current price, so long as you do not separate with something still outstanding.” This hadeeth was classed as saheeh by some scholars, such as al-Nawawi and Ahmad Shaakir; others classed the words of Ibn ‘Umar, but not the words of the Prophet (peace and blessings of Allaah be upon him), as saheeh, such as al-Haafiz Ibn Hajar and al-Albaani. See: Irwa’ al-Ghaleel (5/173).
There is another reason for this prohibition, which is that if you take more than the price on the day of repayment, then you have made a profit on something that is not in your possession, and the Prophet (peace and blessings of Allaah be upon him) forbade making a profit on anything that is not in one’s possession. Narrated by the authors of al-Sunan with a saheeh isnaad.
-3-
Where they agree at the time of repayment to repay it in a different currency, but they part with something till outstanding. For example, if the loan is one thousand dollars, and they agree when the time comes to pay it back in pounds, let’s say 5000, and he takes 4000 but the borrower still owes 1000. This is not permissible, because when selling one currency for another, it is stipulated that it should be done hand to hand, as stated above.
Al-Khattaabi (may Allaah have mercy on him) said, commenting on the hadeeth of Ibn ‘Umar quoted above: It is stipulated that they should not part with anything outstanding between them, because paying off dirhams with dinars is an exchange of currency, and a transaction that involves exchanging currencies is not valid unless it is done hand to hand. End quote from ‘Awn al-Ma’bood.
But if the loan is to be paid off in instalments, then there is nothing wrong with agreeing to pay each instalment at the rate of exchange on the day it is paid. There are no shar’i reservations about that, because it does not involve any delay in exchanging the currency.
There follow some comments of the scholars concerning this issue:
The scholars of the Standing Committee for Issuing Fatwas were asked: I borrowed some money from someone (French currency) on the condition that I would give it back to him in France, but when he came to Algeria he asked me to give him Algerian dirhams with some extra. What is the ruling on that?
They replied: It is permissible to pay him back in Algeria the same amount in French currency or the equivalent at the current rate of exchange in Algerian currency, so long as it is handed over before you part. End quote from Fataawa al-Lajnah al-Daa’imah (14/143).
They were also asked (14/144): What is the ruling on borrowing money in one currency then paying the loan back a few months later in a different currency, when the price of the currency may have changed during the period of the loan?
They replied: If a person borrows money without stipulating any interest to be paid, or he repays it in another currency at the rate of exchange at the time of repayment, without stipulating anything that benefits the lender, that is permissible, because that involves cooperation between Muslims and meeting their needs. But if he stipulates that he has to pay interest on this loan or that he has to give it back in a certain currency or offer any benefit to the lender, then it is haraam, because it is riba that is forbidden according to the Qur’aan and Sunnah and scholarly consensus. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: One of my relatives who lives in Cairo has asked me for a loan of 2500 Egyptian pounds, and I sent him 2000 dollars, which he sold and got 2490 Egyptian pounds. Now he wants to pay back the loan. Please note that we did not agree on a time or method for repayment. My question is: Should I take from him 2490 Egyptian pounds, which is currently worth 1800 US dollars (less than the amount that I gave him in dollars) or should I take 2000 dollars, knowing that this will mean that he has to buy the dollars for approximately 2800 Egyptian pounds (i.e., over 300 pounds more than he actually got)?
He replied: What he must do is return the dollars that he borrowed from you, because this is the loan that he got from you. But if you agree that he will give you Egyptian pounds, there is nothing wrong with that. Ibn ‘Umar (may Allaah be pleased with him) said: We used to sell camels in al-Baqee’ for dirhams and accept dinars for them, and we would sell for dinars and accept dirhams. The Prophet (peace and blessings of Allaah be upon him) said: “There is nothing wrong with taking it based on the current price, so long as you do not separate with something still outstanding.” This is selling one currency for another, which is akin to selling gold for silver. If you and he agree that he will repay you for these dollars in Egyptian pounds, so long as you do not take from him more pounds than are dictated by the rate of exchange at the time when you agree to that, there is nothing wrong with it. For example, if 2000 dollars are equivalent to 2800 pounds now, it is not permissible for you to take three thousand pounds from him, but it is permissible for you to take 2800 pounds, and it is permissible for you to take 2000 dollars only, i.e., you should take it at the current price or less, and do not take more because if you take more, you will have made a profit on something that is not in your possession, and the Prophet (peace and blessings of Allaah be upon him) forbade making a profit on anything that is not in one’s possession.. But if you take less, you will have taken some of what you are entitled to, and waived the rest, and there is nothing wrong with that. End quote from Fataawa Islamiyyah (2/414).
And Allaah knows best.
Borrowing money from the bank to start a business with the state as guarantor
I would like to know the ruling on establishing a project financed by banks and associations and the state will be my guarantor, in order to earn and help myself. The state wants to implement this idea to limit and control unemployment. Nowadays, as you know, there are no jobs available but for who has connections or who bribes.
Praise be to Allaah.
If the loan that you are going to get is a goodly loan in which there is no stipulation of interest, there is nothing wrong with you taking it and starting a business with it, so long as you resolve to pay it back, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever takes people’s wealth intending to pay it off, Allaah will help him to pay it off, but whoever takes it intending to use it up (without repaying), Allaah will destroy him.” Narrated by al-Bukhaari (2387).
But if it is a loan in which interest is stipulated, it is not permissible to take it, even if the interest is little, because of the stern prohibition on riba and its abhorrent nature, and because of the reports which state that the one who consumes it and the one who pays it are cursed. It makes no difference whether the riba is with the state or with institutions belonging to it or with people in general.
There are means of earning halaal income, even if it seems that they are few. But the one who fears Allaah will find ways and doors will be opened to him, and he will find provision from places he never imagined, as Allaah says (interpretation of the meaning):
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things”
[al-Talaaq 65:2-3]
It is not permissible for anyone to seek to hasten the provision that has been decreed by committing haraam actions. The Prophet (peace and blessings of Allaah be upon him) said: “The Holy Spirit (Jibreel) has inspired to me that no soul will die until it has completed its appointed term and received its provision in full, so fear Allaah and do not be desperate in seeking provision, and no one of you should be temped to seek provision by means of committing sin if it is slow in coming to him, for that which is with Allaah can only be attained by obeying Him.” Narrated by Abu Na’eem in al-Hilyah from the hadeeth of Abu Umaamah; classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 2085.
The scholars of the Standing Committee for issuing Fatwas were asked: Because there are no opportunities for work in our country, the state has started a social fund program, which refers to small projects for newly-graduated youth. I submitted my project to them, and my project has to do with agriculture, because I have experience in this field. After discussing the project and studying its feasibility, an agreement was reached and I was approved for a loan from to the bank. At that point I found out that the matter is a loan to be paid off after five years or over five years, with interest at a rate of 9%. Some people say that it is riba, so I decided not to go ahead until I ask you. What is the ruling on this loan?
They replied:
If the matter is as described in the question, then this action is not permissible, because it is clearly based on riba. Allaah has forbidden riba and cursed the one who consumes it, the one who pays it, the two who witness it and the one who writes it down. You should seek provision in permissible ways. Allaah says (interpretation of the meaning):
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things”
[al-Talaaq 65:2-3]
‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, ‘Abd al-‘Azeez Aal al-Shaykh, ‘Abd-Allaah ibn Ghadyaan, Saalih al-Fawzaan, Bakr Abu Zayd.
End quote from Fataawa al-Lajnah al-Daa’imah (13/425)
See also the answer to question no. 45852.
We ask Allaah to grant you provision from His bounty and to make you independent of means by that which He has permitted so that you have no need of that which He has forbidden.
And Allaah knows best.
It is haraam to pay interest because of inflation
Is it harm to pay interest based on inflation.
Praise be to Allaah.
Yes, it is haraam to pay interest on loans even if that is because of inflation.
The scholars are agreed that if it is stipulated that a loan be repaid with something extra, that is riba (usury) which is forbidden by Allaah and His Messenger.
Ibn Qudaamah said in al-Mughni (6/436):
Every loan in which it is stipulated that something extra be repaid is haraam, and there is no difference of scholarly opinion on this point.
Ibn al-Mundhir said: They are unanimously agreed that if the lender stipulates that the borrower pay something extra or give him s gift, and gives the loan on the basis of receiving something extra, that is riba.
It was narrated that Ubayy ibn Ka’b, Ibn ‘Abbaas and Ibn Mas’ood forbade loans that brought benefits. End quote.
The scholars stated that the borrower must return the same amount of property as he borrowed, regardless of whether its value on the day of paying it back is higher or lower than it was on the day that he borrowed it.
But Imam Ahmad (may Allaah have mercy on him) made an exception in one case, which is if the ruler has forbidden dealing in the currency in which the loan was made, in which case its value on the day of the loan should be worked out, then the loan should be repaid in the new currency. That is because a ban on dealing in it means that it is no longer valid and no longer has any value.
Ibn Qudaamah said in al-Mughni (6/441):
We mentioned that the borrower should return the same amount, whether the price has fallen or risen, or is still the same. … If the loan was in coins that the ruler has banned, and they are no longer dealt in, then the lender is entitled to the equivalent value, but he does not have to accept it. … Maalik, al-Layth ibn Sa’d and al-Shaafa’i said: He is not entitled to anything except what he lent, because that is not because anything happened to what he lent, so it is like a decrease in its price. The evidence for what we have said is that if the ruler bans it, then it cannot be spent and it is no longer valid. So it is as if part of it has been destroyed or lost. But as for a fall in prices, that does not mean that it cannot be repaid, whether it is a lot or a little, because nothing has happened to it, rather the price has changed. It is like wheat, when the price for it rises or falls. End quote.
And Allaah knows best.
Writing a debt and having it witnessed
Can you please tell me what is the correct procedure for giving debt (Lending money to a person).
I am comitting a mistake/sin if i dont keep a witness and lend some money to another person.
I am comitting a mistake/sin if i dont keep a witness and lend some money to another person.
Praise be to Allaah.
The correct way of lending money is that mentioned by Allaah in Soorat al-Baqarah, in the aayah on debt, where Allaah says (interpretation of the meaning):
“O you who believe! When you contract a debt for a fixed period, write it down. Let a scribe write it down in justice between you. Let not the scribe refuse to write as Allaah has taught him, so let him write. Let him (the debtor) who incurs the liability dictate, and he must fear Allaah, his Lord, and diminish not anything of what he owes. But if the debtor is of poor understanding, or weak, or is unable to dictate for himself, then let his guardian dictate in justice. And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind her. And the witnesses should not refuse when they are called (for evidence). You should not become weary to write it (your contract), whether it be small or big, for its fixed term, that is more just with Allaah; more solid as evidence, and more convenient to prevent doubts among yourselves, save when it is a present trade which you carry out on the spot among yourselves, then there is no sin on you if you do not write it down. But take witnesses whenever you make a commercial contract. Let neither scribe nor witness suffer any harm, but if you do (such harm), it would be wickedness in you. So be afraid of Allaah; and Allaah teaches you. And Allaah is the All-Knower of each and everything.
And if you are on a journey and cannot find a scribe, then let there be a pledge taken (mortgaging), then if one of you entrusts the other, let the one who is entrusted discharge his trust (faithfully), and let him be afraid of Allaah, his Lord. And conceal not the evidence, for he who hides it, surely, his heart is sinful. And Allaah is All-Knower of what you do”[al-Baqarah 2:282-283]
So the correct way of lending money is:
1- To specify the period of the loan, i.e., the length of time after which the loan must be repaid.
2- Writing down the loan and the time when it is to be repaid.
3- If the one who writes down the loan is a person other than the debtor, then the debtor is the one who should dictate to him the details of the loan.
4- If the debtor is unable to dictate because of sickness or some other reason, then the one who should dictate on his behalf is his guardian.
5- The loan should be witnessed, and the witnesses should be two men, or one man and two women.
6- The lender has the right to ask the borrower to guarantee the loan with a pledge which the lender will keep. The benefit of the pledge is that if the time comes for the debt to be repaid and the borrower refuses to pay, the item in pledge may be sold and the debt paid with that money; anything left over is to be given to the owner of the pledge, namely the debtor.
Guaranteeing a debt in one of these three ways (writing, witnesses or pledge) is mustahabb and is preferable, but it is not obligatory (waajib). Some of the scholars are of the view that it is obligatory to write down a loan, but most of the scholars say that it is mustahabb, and this is the more correct view. See Tafseer al-Qurtubi, 3/383. The reason for that is to protect people’s rights so that they will not be exposed to loss because of forgetfulness or confusion, and as a precaution against those who do not fear Allaah.
If a loan is not written down and not witnessed, and no pledge is taken, that does not mean that it is a sin. The aayah itself indicates that:
“then if one of you entrusts the other, let the one who is entrusted discharge his trust (faithfully), and let him be afraid of Allaah, his Lord”
[al-Baqarah 2:283 – interpretation of the meaning]
Trust means not guaranteeing the loan by writing it down, having it witnessed or asking for a pledge. But in this case it is essential to fear Allaah. Hence in this case Allaah commanded the one who is in debt to fear Allaah and discharge his trust: “let the one who is entrusted discharge his trust (faithfully), and let him be afraid of Allaah, his Lord”. See Tafseer al-Sa’di, 168-172.
If the loan is not written down and the debtor denies it or takes a long time to repay it, then the lender has no one to blame but himself, because he exposed his property to loss. It was narrated from the Prophet (peace and blessings of Allaah be upon him) that if a loan is not written down, the du’aa’ of the lender against the debtor will not be accepted if he takes too long to pay or he denies the loan. He (peace and blessings of Allaah be upon him) said: “There are three who call upon Allaah but their prayer will not be answered:… a man who lent money to another man but he did not have (the loan) witnessed.” (Saheeh al-Jaami’, 3075).
Whoever thinks about these rulings and others will see the perfection of the Islamic sharee’ah and how concerned it is to protect people’s rights and not expose them to loss. For Allaah commands the one who has wealth to protect it and not to expose it to loss, no matter how little it may be:
“You should not become weary to write it (your contract), whether it be small or big, for its fixed term”
[al-Baqarah 2:282 – interpretation of the meaning]
Is there any other law that combines the interests of this world and the Hereafter in such a perfect way as the Islamic sharee’ah does?
Could anyone come up with anything more perfect than these rulings?
Allaah the Almighty indeed spoke the truth when He said (interpretation of the meaning):
“And who is better in judgement than Allaah for a people who have firm Faith”
[al-Maa'idah 5:50]
We ask Allaah to make us steadfast in adhering to His religion until we meet Him adhering to it.
And Allaah knows best. May Allaah bless our Prophet Muhammad and grant him peace.
He let him off the debt and now he is asking for it to be paid
I lent money to one of my friends, and he brought the money to pay off the debt, but I said to him, “I don’t want anything,” and I did not take it. Then I needed the money after that, so I asked him for the money and he paid it off. Is that permissible?.
Praise be to Allaah.
If the lender lets the debtor off from paying the debt, then he no longer owes the money, and if he no longer owes the money he cannot be asked for it, unless he has borrowed money again.
Based on this it is not permissible for you to ask for the money back after you let him off, and you have no right to the money that he gave you. You have to return the money to him.
The Standing Committee was asked about a man who let off the person who owed him money, then he asked for it and took it from him. They replied:
If the matter is as described, you do not have the right to take the money that you already let him off paying.
Fataawa al-Lajnah al-Daa’imah, 13/177
But if you told him (that you have no right to it) but he still let you keep the money, there is nothing wrong with taking it.
And Allaah knows best.
Ruling on lender accepting a gift from the borrower
Someone borrowed some money from me, and he gave me a gift before he paid back the loan. What is the ruling on my accepting this gift?.
Praise be to Allaah.
If the person who borrowed from you was in the habit of giving you gifts before the loan, such as if he was a friend or relative of yours etc, then there is nothing wrong with your accepting the gift in that case, because it had nothing to do with the loan.
But if this person was not in the habit of giving you gifts, it is not permissible for you to accept it, because it may be because of the loan, and if you accept it you may fall into riba (usury), because the basic principle regarding loans is that “Every loan which brings a benefit is riba,” and this loan will have brought you a benefit. See questions no. 30842 and 39505.
Also: he may be giving it to you to make you agree to delay asking for repayment, which is also a kind of riba.
This is indicated by the report narrated by Ibn Maajah (2432) from Yahya ibn Abi Ishaaq who said: I asked Anas ibn Maalik: What if man gives his brother a loan, then (the borrower) gives him a gift? The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If any one of you borrows something then he gives (the lender) a gift or gives him a ride on his riding-beast, he should not accept the gift or the ride, unless they used to treat each other in that manner beforehand.” Classed as hasan by Shaykh al-Islam Ibn Taymiyah in al-Fataawa al-Kubra, 6/159.
Ibn Sireen narrated that ‘Umar (may Allaah be pleased with him) lent Ubayy ibn Ka’b (may Allaah be pleased with him) ten thousand dirhams, and Ubayy ibn Ka’b gave him a gift of some fruit from his land, but he returned that to him and did not accept it. Ubayy came to him and said: “The people of Madeenah know that I grow some of the best fruit and I have no need of it, so why did you refuse my gift?” Then later on he sent him (some fruit) and he accepted it. Ibn al-Qayyim said: ‘Umar refused it because he thought that the gift was because of the loan. When he realized that it was not because of the loan, he accepted it. This is the decisive answer concerning the issue of accepting a gift from a debtor.
Al-Bukhaari narrated in his Saheeh (3814) that Abu Burdah said: I came to Madeenah and met ‘Abd-Allaah ibn Salaam (may Allaah be pleased with him). He said to me: “You are in a country where the practice of Riba (i.e. usury) is prevalent; so if somebody owes you something and he sends you a present of a load of chopped straw or a load of barley or a load of fodder then do not take it, as it is Riba.”
This view was narrated from several of the Sahaabah. Ibn al-Qayyim said in I’laam al-Muwaqqi’een (3/136): It was narrated from more than one of them (i.e., the Sahaabah) – such as Ubayy ibn Ka’b, Ibn Mas’ood, ‘Abd-Allaah ibn Salaam, Ibn ‘Umar and Ibn ‘Abbaas – that they forbade the lender to accept a gift from the borrower, and they regarded accepting it as riba.
Al-Shawkaani said in Nayl al-Awtaar (6/257):
The point is that if gifts, loans etc are given for the sake of delaying payment of the loan, or as a bribe to the one who gave the loan, or so that the one who gave the loan will benefit as a result of his loan, that is haram, because it is a kind of riba or bribe. But if that is because the lender and borrower used to do that before this loan, then there is nothing wrong with it. If that is not done for any obvious purpose then it seems that the general prohibition should apply in this case.
Some of the scholars are of the view that it is permissible for the lender to accept a gift from the borrower, but it is better not to do so, to be on the safe side. Ibn al-Qayyim said in I’laam al-Muwaqqi’een (3/136): The Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) and the way of his companions is more deserving of being followed.
I say:
Is there any other solution apart from refusing the gift or falling into riba?
The answer is: Yes. If you insist on accepting the gift, you have two choices: you can respond in kind, giving something of equal or greater value, or you can regard it as part of the debt and waive the value of the gift from the amount owed.
Sa’eed ibn Mansoor narrated in his Sunan from ‘Abd-Allaah ibn ‘Umar that a man came to him and said: I lent money to a man whom I do not know and he gave me a valuable gift. He said: Give his gift back to him, or count it as part of the repayment.
Sa’eed ibn Mansoor also narrated that Saalim ibn Abi’l-Ja’d said: A man came to Ibn ‘Abbaas and said: I lent twenty dirhams to a man who sells fish and he gave me a fish which I estimated was worth thirteen dirhams. He said: Take seven dirhams from him.
See al-Fataawa al-Kubra by Ibn al-Qayyim, 6/159.
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (9/61):
If someone were to say: So long as this is haraam, why shouldn’t he just give it back in the first place?
We say: because he may feel too shy or embarrassed to return it, or he may hurt his companion deeply if he gives it back. So we say: Take it, and plan to repay him with a gift of equal or greater value, or to deduct its value from the loan. There is nothing wrong with this.
What we have stated above about it being haraam applies if the gift is given before the loan is paid off. If it is given after the loan is paid off, there is nothing wrong with accepting it.
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (9/59):
If he is given a gift shortly after the loan is paid off or a long time after that, it is permissible.
See al-Mughni, 6/437; al-Sharh al-Mumti’, 9/59-61.
Paying off a loan in a different currency because the value of currency has dropped
I gave someone a loan of $2000. At that time $100 was worth 150,000 dinars. Now the rate has changed and today $100 is worth 127,000 dinars, i.e., there has been a loss of 23,000 for every $100.
My question is: Is it permissible for me to take dinars instead of dollars, and count 150,000 dinars for every $100, or not?.
My question is: Is it permissible for me to take dinars instead of dollars, and count 150,000 dinars for every $100, or not?.
Praise be to Allaah.
The basic principle is that a loan should be paid off in the same currency as the borrower took it, unless both parties agree at the time of repayment to make the payment in another currency, so long as that done at the rate on the day of repayment, and not the rate that was in effect on the day when the loan was given. The same applies to each instalment. It is permissible for both sides to agree at the time of payment to pay it in another currency, at the rate that is in effect on the day it is paid.
The fall in value of the currency does not matter in this case, so long as the currency is in circulation in the market place.
It is not permissible, when making a loan, to stipulate that repayment must be made in another currency. The one who does that has engaged in riba, because in fact this transaction is selling currency now for another currency to be paid later on, and this is riba.
The scholars of the Standing Committee were asked: what is the ruling if someone borrows a thousand dollars, then when the time comes, he pays back what he borrowed in a currency other than dollars; such as paying in riyals, so instead of paying a thousand dollars he pays four thousand riyals? Please note that a thousand dollars at the time the loan was given was equivalent to 3500 Saudi riyals.
They replied: The borrower should pay back in the same kind of currency as he borrowed. If he wants to pay it back in another currency, then it should be at the rate which is in effect at the time of paying it back. But it is not permissible for a Muslim to stipulate that at the time the loan is given, because in that case it will be a currency exchange without an on-the-spot exchange, and that is not permissible because of the hadeeth of ‘Ubaadah. End quote.
Fataawa al-Lajnah al-Daa’imah (14/166).
That has been explained in detail in the answer to question no. 99642.
To sum up: The lender may take back $2000, as he loaned or, on the day of repayment, he may agree with the borrower on another currency, at the going rate of exchange on the day of repayment, no matter how much it is.
And Allaah knows best.
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