Ruling on using perfume

Q. I read one of the answers which says that it is not permissible for women to wear perfume when going out, because men may smell the perfume and be tempted by it. Doesn't the same ruling apply to men also, because women may be tempted by the perfume that men wear? My second question is: Is it permissible to pray wearing perfume?

Ans:
Firstly:
It is proven that the Prophet (blessings and peace of Allah be upon him) said: “Any woman who puts on perfume and passes by people so that they can smell her fragrance is a zaaniyah(fornicatoress).” Narrated by Imam Ahmad (19212) and al-Nasaa’i (5126); classed as hasan by al-Albaani in Saheeh al-Jaami‘.

With regard to men, they are not forbidden to do that; rather it is mustahabb for men to use perfume on all occasions, and it is particularly mustahabb on Fridays and Eid, when people gather in mosques and prayer-places and so on. The Prophet (blessings and peace of Allah be upon him) loved perfume and used it. The Messenger of Allah (blessings and peace of Allah be upon him) said: “Women and perfume have been made clear to me and my delight is in prayer.” Narrated by Ahmad (11885), al-Nasaa’i (3940); classed as saheeh by al-Albaani.

The difference between women and men is that the basic principle with regard to woman is that she should stay in her house and use her adornment there, so that no temptation will be caused by her and she will not encounter any negative consequences. In the case of men, the man goes out of his house and works, and travels about, and mixes with people in gatherings, marketplaces and so on.

Moreover the temptation of men by women is greater than the temptation of women by men; if a man is attracted by a woman he can pursue her and try to tempt her; but a woman is usually pursued and is not the pursuer. If it so happens that she is attracted to a man, she would not pursue him, because the shyness and chastity that are part of her inherent nature usually prevent her from pursuing him. Moreover, if she stays in her house and does not go out often and mix with man, that prevents this fitnah or prevents her acting upon it.

Secondly:

With regard to praying with perfume on, if she does that in her house there is nothing wrong with her doing that. But if she is outside her house, it is not permissible for her to put on perfume, whether she is going to the mosque or anywhere else; rather it is narrated that women are specifically forbidden to use perfume when going to the mosque.

It was narrated that Zaynab, the wife of ‘Abd-Allah ibn Mas‘ood (may Allah be pleased with her and her husband) said: The Messenger of Allah (blessings and peace of Allah be upon him) said to us: “If one of you (women) wants to go to the mosque, let her not put on perfume.” Narrated by Muslim (443).

What the Muslim woman should do, if she wants to go to the mosque, is to go out wearing her hijab, not wearing adornment or anything like perfume or anything else that may attract attention or cause fitnah.

It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Do not prevent the female servants of Allah from going to the mosques of Allah, but let them go out (ukhrijna) unadorned.” Narrated by Ahmad (9362) and Abu Dawood (565).

Ibn Daqeeq al-Eid (may Allah have mercy on him) said:

Also included with perfume is whatever comes under the same heading; perfume is only forbidden because it may provoke men’s desires, and it may also provoke a woman's desire too [i.e., if she uses perfume, her desire may be stirred up]. Whatever could cause a similar effect is also forbidden. It is narrated in a saheeh report that the Prophet (blessings and peace of Allah be upon him) said: “Any woman who scents herself with bukhoor (incense) should not attend ‘Isha’ prayer with us.” To that may be added beautiful clothes and wearing jewellery that can be seen. Some of them interpreted the words of ‘Aa’ishah (may Allah be pleased with her) in al-Saheeh - “If the Messenger of Allah (blessings and peace of Allah be upon him) could see what women have introduced after he died, he would have forbidden them to go to the mosques, as the women of the Children of Israel were forbidden” -- as referring to this, i.e., the introduction of beautiful clothing, perfume and adornment. End quote.

Ihkaam al-Ahkaam Sharh ‘Umdat al-Ahkaam, 1/196. See also: ‘Awn al-Ma‘bood Sharh Sunan Abi Dawood.

And Allah knows best

Ruling on taking boyfriends or girlfriends

Question: I am deeply in love with a Muslim man and want to marry him. I know that Allah forbids girlfriend-boyfriend relationships, and feel very sorry in my heart for our relationship. I feel that because we have been in this relationship which is abhorred by Allah, he will never marry me because he has lost respect for me. What does the Quran say about this?

Praise be to Allaah.

Allaah says (interpretation of the meaning):
“… Wed them with the permission of their own folk and give them their mahr (dowry) according to what is reasonable; they should be chaste, not adulterous, nor taking boyfriends…” [al-Nisaa’ 4:25]

In his commentary on this aayah, Ibn Katheer (may Allaah have mercy on him) said:

“Muhsanaat [translated as “chaste”] means that they should be pure, not indulging in zinaa (unlawful sexual conduct), hence they are described as not being musaafihaat, which means promiscuous women who do not refuse anyone who wants to commit immoral acts with them. Regarding the phrase wa laa muttakhidhaati akhdaan (‘nor taking boyfriends’), Ibn ‘Abbaas said: ‘al-musaafihaat means those who are known to commit zinaa, meaning those who will not refuse anyone who wants to commit immoral acts with them.’ Ibn ‘Abbaas also said: ‘muttakhidhaati akhdaan means lovers.’ A similar interpretation was narrated from Abu Hurayrah, Mujaahid, al-Sha’bi, al-Dahhaak, ‘Ataa’ al-Khurasaani, Yahyaa ibn Abi Katheer, Muqaatil ibn Hayyaan and al-Saddi. They said: (it means) lovers. Al-Hasan al-Basri said: ‘It means a (male) friend.’ Al-Dahhaak also said: ‘wa laa muttakhidhaati akhdaan also means a woman who has just one boyfriend or lover with whom she is happy. Allaah has also forbidden this, meaning marrying her so long as she is in that situation…’”

Allaah says (interpretation of the meaning):
“Made lawful to you this day are al-tayyibaat [all kinds of halaal (lawful) foods…]. The food of the People of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before your time, when you have given their due mahr (bridal money given by the husband to the wife at the time of marriage), desiring chastity (i.e., taking them in legal wedlock), not committing illegal sexual intercourse, nor taking them as girlfriends. And whosoever disbelieves in the Oneness of Allaah and in all the other Articles of Faith, the fruitless is his work, and in the Hereafter he will be among the losers.” [al-Maa’idah 5:5]

Ibn Katheer (may Allaah have mercy on him) said:
“Muhsineen ghayr musaafiheen wa laa muttakhidhi akhdaan (‘desiring chastity (i.e., taking them in legal wedlock), not committing illegal sexual intercourse, nor taking them as girlfriends’). Just as Allaah imposed the condition of chastity on women, meaning that they refrain from zinaa, so it is also imposed on men. The man must also be pure and chaste. So they should be ghayr musaafiheen, meaning they should not be adulterers who do not refrain from sin and do not refuse any who come to them (for immoral purposes). Nor should they be muttakhidhi akhdaan, meaning those who have girlfriends or female lovers with whom they have an exclusive relationship, as quoted above from Soorat al-Nisaa’. (The one with many lovers or the one with just one lover) are both the same. For this reason Imaam Ahmad ibn Hanbal (may Allaah have mercy on him) said that it is not right to marry a promiscuous woman unless she has repented, or to arrange a marriage of such a woman to a chaste man, so long as she is still conducting herself in this manner. Similarly, he (Ahmad) says that it is not right for a promiscuous man to marry a chaste woman unless he repents and gives up his immoral conduct, because of this aayah… We will discuss this matter in further detail after quoting the aayah (interpretation of the meaning):

“Let no man guilty of fornication or adultery marry any but a woman similarly guilty, or an unbeliever: nor let any but such a man or an unbeliever marry such a woman: to the Believers such a thing is forbidden.” [al-Noor 24:3]

Among the stories that show that it is forbidden to have girlfriends or to marry them is the story of Marthad ibn Abi Marthad, who used to smuggle Muslim prisoners-of-war from Makkah to Madeenah. There was a prostitute in Makkah, called ‘Anaaq, who had been a friend of Marthad’s. Marthad had promised to take one of the prisoners from Makkah to Madeenah. He said: “I came to the shade of one of the gardens of Makkah on a moonlit night, then ‘Anaaq came and saw my shadow by the garden. When she reached me, she recognized me and said: ‘Marthad?’ I said, ‘Marthad.’ She said: ‘Welcome! Stay with us tonight.’ I said, ‘O ‘Anaaq, Allaah has forbidden zinaa (unlawful sexual relations)’ … I came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and asked him, ‘O Messenger of Allaah, should I marry ‘Anaaq?’ The Messenger of Allaah (peace and blessings of Allaah be upon him) remained silent and did not answer me at all, until the aayah ‘Let no man guilty of adultery or fornication marry any but a woman similarly guilty, or an Unbeliever; nor let any but such a man or an Unbeliever marry such a woman; to the Believers such a thing is forbidden’ [al-Noor 24:3 – Yusuf ‘Ali’s translation] was revealed. Then the Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘O Marthad, Let no man guilty of adultery or fornication marry any but a woman similarly guilty, or an Unbeliever; nor let any but such a man or an Unbeliever marry such a woman, so do not marry her.’”

(Reported by al-Tirmidhi, 3101; he said: it is a hasan ghareeb hadeeth).

‘Abd-Allaah ibn Maghfal reported that there was a woman who had been a prostitute during the days of ignorance (before Islam). A man passed by her, or she passed by him, and he touched her. She said: “Stop it! (Mah! A word connoting a rebuke or denunciation). Allaah has done away with shirk and had brought Islam.” So he left her alone and went away, still looking at her, until he walked into a wall, hitting his face. He came to the Prophet (peace and blessings of Allaah be upon him) and told him what had happened. The Prophet (peace and blessings of Allaah be upon him) said: “You are a man for whom Allaah wishes good. When Allaah, may He be blessed and exalted, wishes good for His slave, He hastens the punishment for his sin, so that it is dealt with before the Day of Resurrection.” (Reported by al-Haakim, 1/349, who said this hadeeth is saheeh according to the conditions of Muslim, and al-Dhahabi agreed with him. See Saheeh al-Jaami’, 308).

These aayaat and ahaadeeth clearly indicate that it is haraam (forbidden) for men to have any kind of friendship or relationship with non-mahram women (women to whom they are not closely-related and to whom they could get married). The evil consequences and misery caused by such relationships are obvious to anyone who observes real life. A similar question has been asked under #2085. We ask Allaah to keep us far away from that which is forbidden, to protect us from all that may earn His wrath and to keep us safe from a painful punishment. May Allaah bless our Prophet Muhammad.

Haram

Question:I am a young man who is an evildoer (faasiq) and a kaafir. I want to repent to Allaah. I used to do all kinds of haraam actions, and I do not pray. But now I want to repent. I hope the Shaykh (Sheikh Muhammed Salih Al-Munajjid) can tell me how to repent.
Answer:
Praise be to Allaah.

“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.And turn in repentance and in obedience with true Faith (Islamic Monotheism) to your Lord and submit to Him (in Islam) before the torment comes upon you, (and) then you will not be helped.And follow the best of that which is sent down to you from your Lord (i.e. this Qur’aan, do what it orders you to do and keep away from what it forbids), before the torment comes on you suddenly while you perceive not!’”[al-Zumar 39:53-54 – interpretation of the meaning]
I have received your letter and I was impressed with your eagerness to repent and come back to Allaah, despite the fact that you have committed all kinds of haraam actions, as you say, above all neglecting prayer. It is very important that you should know that the gate of repentance is open to you. You should think deeply about what is mentioned in the aayahs quoted above. I will also tell you some practical steps which will show you clearly how to repent, inshaAllah.

The word tawbah (repentance) is a great word with deep meaning. It is not, as many people think, merely words to be uttered whilst persisting in sin. Think about what Allaah says:

“Seek the forgiveness of your Lord, and turn to Him in repentance”[Hood 11:3 – interpretation of the meaning]
You will see that repentance is something more than seeking forgiveness.
Because this is a serious matter, there have to be conditions attached. The scholars mentioned the conditions of repentance, based on aayahs from the Qur’aan and ahaadeeth.

There follows a list of some of them:

Giving up the sin immediately.
Regretting what has happened in the past.
Resolving not to go back to it.
Making amends to those whom you have wronged, or asking for their forgiveness.
You should not forget other important matters connected to sincere repentance,such as:

You should give up the sin for the sake of Allaah and not for any other reason such as not being able to do it or repeat it, or being afraid of what people will say, for example.
The person who gives up a sin because it may affect his standing or reputation among people, or because it may cost him his job, cannot be described as having repented.
The person who gives up sins for the sake of his health and strength cannot be described as having repented, such as a person who gives up zinaa (adultery) and immoral actions for fear of contagious deadly diseases, or for fear that they may weaken his body and his memory.
The person who refrains from taking a bribe for fear that it may be being offered by undercover officers cannot be described as having repented.
The person who gives up drinking alcohol and taking drugs because he has become bankrupt cannot be described as having repented.

Similarly, the person who is unable to commit sin because of something that lies beyond his control cannot be described as having repented, such as a liar who becomes paralyzed and loses the power of speech, or an adulterer who loses the ability to engage in intercourse, or a thief who has an accident and loses his limbs. In such cases, a person has to feel regret and stop wishing to commit sin, or he has to feel sorry for what has happened in the past. To someone like this the Messenger (peace and blessings of Allaah be upon him) said: “Regret is repentance.” (narrated by Ahmad and Ibn Maajah; Saheeh al-Jaami’, 6802)

He should feel repelled by the sin and the harm it causes.
This means that sincere repentance cannot be accompanied by feelings of enjoyment and pleasure when remembering past sins, or wishing to go back to it in the future.
In his book al-Daa’ wa’l-Dawaa’ wa’l-Fawaa’id, Ibn al-Qayyim (may Allaah have mercy on him) mentioned many of the harmful effects of sin, including the following:

Being deprived of (Islamic) knowledge – feelings of alienation in the heart – difficulties – physical weakness – being unable to do acts of worship – being deprived of blessings – less help from Allaah – anxiety – more bad deeds – getting used to sin – the sinner becomes insignificant in the sight of Allaah – he becomes insignificant in the sight of people – the curse of the animals will be upon him – he will bear marks of humiliation – his heart will be sealed and he will come under the curse (of Allaah) – his du’aa’ will not be answered – cause of mischief on land and sea – loss of gheerah (protective jealousy) – loss of modesty – the blessings of Allaah will disappear – punishment will befall him – terror in the heart of the sinner – falling into the clutches of the Shaytaan – a bad end – punishment in the Hereafter.

Knowing these harmful effects of sin will make you want to keep away from sin altogether, but some people may move from one sin to another for a number of reasons, including the following:

- They think that it is less serious- The self is more inclined towards it and the desire for it is stronger- It is easier to commit this sin than others, unlike sins which require some preparation; the means of doing it are readily available and widespread- His friends and companions are committing this sin and it is difficult for him to differ from them- A particular sin may give a person some status among his companions, and it is too difficult for him to lose this position, so he continues to commit that sin.
He should hasten to repent. Hence delaying repentance is in and of itself a sin for which repentance is required.
You should make up the duties towards Allaah that you have missed, if that is possible, such as paying the zakaah which you withheld in the past; and because this is something which is the right of the poor.
You should keep away from places of sin if your being there may make you fall into sin again.
You should keep away from those who helped you to commit sin.
Allaah says (interpretation of the meaning):
“Friends on that Day will be foes one to another except Al-Muttaqoon (the pious)”[al-Zukhruf 43:67]
Bad friends will curse one another on the Day of Resurrection, so you should keep away from them and break off your friendship with them, and warn others against them if you are not able to call them (to Allaah). Do nt let the Shaytaan deceive you or make the idea of going back to them in order to call them to Allaah look attractive to you, for you know that you are weak and will not be able to resist.
There are many cases in which people have gone back to sin because they resumed relationships with their former companions.

Destroy haraam things that you may have in your possession, such as intoxicants, musical instruments, haraam pictures and movies, permissive stories, statues and so on. They should be broken, destroyed or burnt.
It is very essential that the one who wants to repent should rid himself of all items of jaahiliyyah. How often has it happened that keeping these haraam things caused people who had repented to go back on their repentance and be led astray after having been guided. We ask Allaah to make us steadfast.

Choose righteous friends who will help you against your nafs (self) and who will be an alternative to bad company. Strive to attend circles of dhikr and gatherings of knowledge. Fill your time with beneficial things so that the Shaytaan will not find any opportunity to remind you of the past.
Focus on your body which has been fed on haraam substances and direct its energies towards obeying Allaah. Seek out halaal substances with which to nourish your body so that your flesh will be renewed with halaal substances.
Do a lot of good deeds, for good deeds cancel out bad deeds.
If you are sincere in your repentance to Allaah, then receive the good news that all your previous evil deeds will be changed into good deeds. 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.The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;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]
I ask Allaah to benefit you by these words, and to guide your heart. Now get up and utter the Shahaadatyan, purify yourself (with ghusl) and pray as Allaah has commanded you. Observe the Islamic duties regularly and give up haraam things. I will be happy to help you in any way.
I ask Allaah to give us and you strength to do that which He loves and is pleased with. May He accept the repentance of us all, for He is the One Who accepts repentance, the Most Merciful.

What Is Real Hijaab?

Be Generous to nieghbours & guest

Narrated Abu Shuraih Al-Adawi: My ears heard and my eyes saw the Prophet(PBUH) when he spoke, "Anybody who believes in Allah and the Last Day, should serve his neighbor generously, and anybody who believes in Allah and the Last Day should serve his guest generously by giving him his reward." It was asked. "What is his reward, O Allah's Apostle(BUH)?" He said, "(To be entertained generously) for a day and a night with high quality of food and the guest has the right to be entertained for three days (with ordinary food) and if he stays longer, what he will be provided with will be regarded as Sadaqa (a charitable gift). And anybody who believes in Allah and the Last Day should talk what is good or keep quite (i.e. abstain from all kinds of dirty and evil talks)." Sahih Bukhari (Book #73, Hadith #48)

Do good to Parents

► Allah has decreed that you worship none but Him, and do good to parents. If any one of them or both of them reach old age, do not say to them: uff (a word or expression of anger or contempt) and do not scold them, and address them with respectful words. Quran [17:23]
★ Dan Tuhanmu telah perintahkan, supaya engkau tidak menyembah melainkan kepadaNya semata-mata dan hendaklah engkau berbuat baik kepada ibu bapa. Jika salah seorang dari keduanya atau kedua-duanya sekali, sampai kepada umur tua dalam jagaan dan peliharaanmu, maka janganlah engkau berkata kepada mereka (sebarang perkataan kasar) sekalipun perkataan "Ha" dan janganlah engkau menengking menyergah mereka, tetapi katakanlah kepada mereka perkataan yang mulia (yang bersopan santun).
وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا ۚ إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا فَلَا تَقُلْ لَهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُلْ لَهُمَا قَوْلًا كَرِيمًا

Zeenat ka Izhaar

Allah Tala Farmata hay......!

"or musalmaan aurton say kah dijiyay k apni nigaahain neechi rakhain or apni sharam-gaahon ki hifazat karain or apni zeenat ko zahir na karain. magar jo is main khula rahta hai. or apnay dopattay apnay seeno par dalay raha karain or apni zeenat ko zahir honay na dain. magar apnay shohar par ya apnay baap par ya apnay shohar k baap par ya apnay baiton par ya apnay shohar k baiton par ya apnay bhaiyon par ya apnay bhaiyon kbaiton par ya apnay bhanjon k ya apni aurton par ya apni londion par yain mardon par jo tafeeli hon or inko zara tawajjah na ho ya aisay larkon par jo aurton k pardon ki baaton say abhi wakif nahi huway or apnay paon zor say na rakhain k inka makhfi zaywar maloom ho jai or musalmano! tum sab Allah k samnay toba karo taa k tum falaah pao "

parah no. 18
surah-e-eNoor
verse no. 31

Maf-hoom :

Zeenatsay muraad badan ki ya is k kissi hissay ki paidaaishi khubsurti or naiz jo zaywar-e-libaas waghaira say hasil ho sab dakhil hain. shuru main mard or aurat dono ko apni nazrain neechay rakhnay ki hidayat ki gai or sssf tor par kaha gaya k apnay posheeda ayzaa ko kissi k samnay na kholain is k baad aurat ko mazeed hidayat ki gai K Siwaai chayhra Hath-thaylion or Qadmon k or inkay Singaar k..... aur Badan k kissi hissay ko ya is k singaar ko so in mardon ko jin ko is ayat main tafseelsay ginwaya gaya hai zahir na karain. aurton ka chayra or hath-thayliyaan or qadam or in k zaywaraat bahukm-e-zarurat khulay rakhnay he partain hain mardon ko in say nazar neechi rakhni chahiyay oryay hukam aurton k liyay ghar k andar or bahir halat main hai.

Tafseer:
irshaadhai k apnay seeno ko har waqt orh-niyon or dopatton say chupaai rakhain. is hissy ko chupaai rakhnay ki khaas tor par hidayat hai. is k baad Aam Ayzaa k liyay hidayat hai k inki banawat or singaar kisi par zahir na karain. magar shohar, baap,sussar, baita, sotayla baita, bhai, bhateeja, bhanja mush-tash-naa hain inkay samnay zeenat ka zahir karna paray ya ghair logon say baat cheet karni paray tao is Waqt ilaawa sattar k Hijaab (Parday) ka bhi hukam hai jo surah-e-Ahzaab main bayan kia gaya hay.

Allaah has forbidden women to remove any part of the hair of their eyebrows

Praise be to Allaah.
Firstly:

Allaah has forbidden women to remove any part of the hair of their eyebrows; this action is called al-namas in Arabic, and it is haraam because of the following evidence:

1 – Allaah says (interpretation of the meaning):

“They (all those who worship others than Allaah) invoke nothing but female deities besides Him (Allaah), and they invoke nothing but Shaytaan (Satan), a persistent rebel!

Allaah cursed him. And he [Shaytaan (Satan)] said: ‘I will take an appointed portion of your slaves.

Verily, I will mislead them, and surely, I will arouse in them false desires; and certainly, I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allaah.’ And whoever takes Shaytaan (Satan) as a Wali (protector or helper) instead of Allaah, has surely, suffered a manifest loss”

[al-Nisa’ 4:117-119]

The relevant point in this verse is that Iblees will tell people to change the creation of Allaah. Some of the mufassireen interpreted it by saying that what is meant here in this verse is tattooing, plucking the eyebrows and filing the teeth, as we shall see below.

Al-Qurtubi said in his commentary on this verse:

A group said what was meant by changing the creation of Allaah was tattooing and other things that are done for the purpose of beautification. This was stated by Ibn Mas’ood and al-Hasan.

Tafseer al-Qurtubi, 5/392

2 – It was narrated that ‘Abd-Allaah said: “Allaah has cursed the women who do tattoos and those who ask for tattoos to be done, those who ask for their eyebrows to be plucked, and the women ask for their teeth to be filed for the purpose of beautification, changing the creation of Allaah.” A woman from the tribe of Bani Asad whose name was Umm Ya’qoob heard of that and she came and said, “I have heard that you have cursed So and so and So and so.” He said, “Why should I not curse those whom the Messenger of Allaah (peace and blessings of Allaah be upon him) cursed and who are mentioned in the Book of Allaah?’ She said, “I have read what is between the two covers [of the Qur’aan], and I did not find anything in it like what you have said.” He said, “If you have read it, have you not read that Allaah says,

‘And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it)’

[al-Hashr 59:7]?”

She said, “Of course.” He said, “He forbade that.” She said, “I think your wife does it.” He said, “Go and look.” So she went and looked and she did not see what she was looking for. He said, “If she had been like that, she would not be with us.”

Narrated by al-Bukhaari, 4604; Muslim, 2125

Al-Qurtubi said concerning the meaning of tattooing:

Tattooing is done on the hand; it involves piercing the back of the hand with a needle and filling it with kohl or another substance so that it changes colour. [Translator’s note: this refers to the type of tattooing known at that time]

Tafseer al-Qurtubi, 5/392.

Ibn Hajar said concerning the meaning of plucking the eyebrows:

The mutanammisah is the one who asks another to pluck her eyebrows, and the naamisah is the one who does it. Al-nimaas means removing the hair of the face with tweezers. It was said that the word nimaas refers specifically to removing hair from the eyebrows in order to reduce them or make them straight. Abu Dawood said in al-Sunan: al-naamisah is the one who plucks the eyebrows in order to reduce them.

Fath al-Baari, 10/377

It was said concerning the meaning of those who ask for their teeth to be filed (al-mutafallijaat)

This refers to one who asks for her teeth to be filed or who does that. Falj means making a gap between two teeth and tafalluj means making a gap between two attached things by means of filing or the like. This was usually done to the incisor and the eyetooth for the purpose of beautification. A woman might do this if her teeth were close together so that she would have gaps between her teeth, or an old woman might have do to make it look as if she were younger, because young women usually have gaps between their teeth that disappear as the woman gets older.

Fath al-Baari, 10/372

Al-Qurtubi said:

With regard to all of these matters, the ahaadeeth indicate that those who do them are cursed and that they are major sins. But there is some difference of scholarly opinion concerning the reason why they are forbidden. It was said that it is because it is a kind of deception, or because it is changing the creation of Allaah, as Ibn Mas’ood said. This is more correct, and it also includes the first meaning. And it was said that what is prohibited is what is permanent, because it is changing the creation of Allaah; with regard to what is not permanent, such as kohl and make-up, the scholars have permitted that.

Tafseer al-Qurtubi, 5/393.

Cheat in exams?

Praise be to Allaah.

It is not permissible to cheat in exams, because of the general meaning of the evidence that forbids cheating, which includes cheating (or deceiving) in buying and selling, in giving advice, in contracts and treaties, in matters of trust, in school and university exams, and so on, because the Prophet (peace and blessings of Allaah be upon him) said: “The one who cheats (or deceives) us is not one of us.” Narrated by Muslim (101).

Muslim (102) also narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever cheats (or deceives) does not belong to me.”

This wording indicates that cheating and deceiving is forbidden in all cases, whether it is deceiving a Muslim or a kaafir.

Moreover, cheating in exams results in a number of negative consequences and sins, such as:

1- Taking what one is not entitled to, which is the certificate that results from the exam.

2- Consuming wealth unlawfully, if one gets a job with that certification.

3- Corruption of work, administration and specialities, due to the presence of one who is not qualified or suited for the work.

4- Involvement in bribery, for which those who are engaged in it are cursed, if the one who is cheating pays someone money to enable him to cheat.



To sum up, all kinds of cheating and deceiving are haraam, and it is an evil and corruption, whether it happens in a Muslim land or in a kaafir land. What the one who has done that must do is repent to Allaah and not do it again.

And Allaah knows best.

SISTERS PLEASE DO NOT UPLOAD YOUR PICTURES..

This Request is not Only For Muslim Females,Its For Every Religion believers,its for every Females,but due to few acts,I believe that many females will not take this matter in serious,so I request Muslim Females to Pay Special Attention on this topic.i know many muslim females will also ignore,still i hope that you can understand the importance.here i’m using few words clear JUST TO SHOW YOU THE REAL TRUTH.Forgive me if i’m wrong at any place .

Allah SWT said in Quran :


“ And say to the believing women that they should lower their gaze and
guard their modesty; that they should not display their beauty and
ornaments except what (must ordinarily) appear thereof; that they
should draw veils over their bosoms and not display their beauty
except to their husbands, their fathers, their husbands’ fathers, their
sons...”
[Al-Qur’an 24:31]

The reason why Hijab is prescribed for women is mentioned in the Qur’an in the
following verses of Surah Al-Ahzab:

“O Prophet! Tell thy wives and daughters, and the believing women
that they should cast their outer garments over their persons (when
abroad); that is most convenient, that they should be known (as such)
and not molested. And Allah is Oft-Forgiving, Most Merciful.”
[Al-Qur’an 33:59]

Example of twin sisters
Suppose two sisters who are twins, and who are equally beautiful, walk down
the street. One of them is attired in the Islamic hijab i.e. the complete body is
covered, except for the face and the hands up to the wrists. The other sister is
wearing western clothes, a mini skirt or shorts. Just around the corner there is
a hooligan or ruffian who is waiting for a catch, to tease a girl. Whom will he
tease? The girl wearing the Islamic Hijab or the girl wearing the skirt or the mini?
Naturally he will tease the girl wearing the skirt or the mini. Such dresses are an
indirect invitation to the opposite sex for teasing and molestation. The Qur’an
rightly says that hijab prevents women from being molested.

The Qur’an says that Hijab has been prescribed for the women so that they are
recognized as modest women and this will also prevent them from being
molested.


Does Allah says that you just hide your self Physically but display ur beauty through pictures…by sharing pictures physically or via Internet. Why you are not looking for the reason of this statement .

and Reason is Women hide there beauty from Every possible ways,weather physically ,Imagination or via Internet.

My dear sisters,You say you love Allah SWT ,but when it comes to beauty or looks then you are asking Qs. and finding where it is writen to stop showing on Internet or asking Why not saying for Males

I’m requesting you to remove your pictures becoz

1-Its Allah Order to Hide your beauty.
2- THE USE of your pictures are very bad.

Now,in todays date Most commonly your pics are being used

-Prostitutes / Call Girls
-to promote Websites
-For Advertisement of Adult Websites

Even Hijabi’s are also not Safe….

There are Few Websites Who Modify Nude pictures ,put your face there and then they will label it as “Muslim Prostitutes” ,Hijabi Prostitutes,Hijabi Girl available for S**…Naqabi Girl Enjoying S**…

Now the Question Do you want to get listed as Prostitutes / Call Girls ….?????
Do you want that thousand of peoples Watch Your pictures and have lust full feelings ???

Few Girls thinks If the picture contain Nudity then It will be bad and create bad Effect else its ok….If you think this then let me tell you few facts.

Any Part of Your body can tease a man,if he think @ wow You have very good figure.wow You lips are very good.Congrats,you Earned SINS.

There are many websites who use your pictures to Earn Money,Yes,they upload your pics,then they display Add on those pages.Users visit to see your pics,and they earned money.A prostitute don’t uploading own pics due to security reasons.but You don’t have any problem?

Remember Once your picture is Online,you can’t stop it Earning Bad Deeds in ur account….

and My Dear Sisters In Islam,

I would like to tell you,showing beauty(Tabarruj) is GRAVEFUL PUNISHABLE SIN.

What you will do,peoples whom you are showing your beauty today,will not come to see what you are recieving,will not come to protect you from grave punishment.

even your parents will also not come to save you.

THINK,WHAT YOU WILL DO ? WHO WILL SAVE YOU ?

Its YOU,Yes,only YOU,who can save urself from those punishments.

And that you can do very easily,STOP showing ur beauty to others.

REMOVE YOUR PICTURES AS SOON AS POSSIBLE,AND SEEK FORGIVENESS FROM ALLAH for the bad deeds u got without knowing about all this.

Its NOT ONLY FOR FACEBOOK,REMOVE PICS WHERE EVER YOU HAVE POSTED ON INTERNET.

Every Security to protect your images can easily break.

Brothers: Fear Hellfire and do not let your garment hanging down below the Ankle

Prophet (peace and blessings of Allaah be upon him) said: "Whatever of the izaar (lower garment) is below the ankles is in the Fire." (al-Bukhaari, no. 5787)

The Prophet (peace and blessings of Allaah be upon him) said: "The...re are three whom Allaah will not look at or praise on the Day of Judgement and theirs will be a painful punishment: the one who wears his garment below his ankles, the one who reminds others of his favours, and the one who sells his product by means of making false oaths" (reported by Muslim, no. 106)

The Prophet (peace and blessings of Allaah be upon him) said: "Isbaal (wearing one’s garment below the ankles) may apply to the izaar (lower garment), the shirt or the turban. Whoever allows any part of these to trail on the ground out of arrogance, Allaah will not look at him on the Day of Judgement." (reported by Abu Dawud, no. 4085, and al-Nisaa’i, no. 5334, with a saheeh isnaad).

Ibn ‘Abbaas reported that the Prophet (peace and blessings of Allaah be upon him) said: "Allaah will not look at the one who wears his lower garment below his ankles." (Reported by al-Nisaa’i in al-Mujtabaa, Kitaab al-Zeenah, Baab Isbaal al-Izaar).
Hudhayfah said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) took hold of the muscle of my calf (or his calf) and said, ‘This is where the izaar should stop; if you insist, it may be lower, but it should not reach the ankles.’" (Reported by al-Tirmidhi, who said this is a saheeh hasan hadeeth; see Sunan al-Tirmidhi, no. 1783)

All of the ahaadeeth quoted above speak against isbaal, whether or not the intention is to show off; but if a person does this deliberately out of arrogance, there is no doubt that his sin is greater. The Prophet (peace and blessings of Allaah be upon him) said: "Allaah will not look at the one who trails his izaar on the ground out of pride." (al-Bukhaari, no. 5788)

Jaabir ibn Sulaym said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: ‘Beware of wearing one’s lower garment below the ankles, because this is a kind of showing-off, and Allaah does not love showing-off.’" (Regarded as saheeh by al-Tirmidhi, no. 2722).

No one is able to be completely free of pride and arrogance, even if he claims that this is so. Such a claim is unacceptable, because by saying it, he is praising himself. Only in the case of those whom the wahy (revelation) testified that they were free of pride do we believe that this is the case. For example, there is a hadeeth which states that the Prophet (peace and blessings of Allaah be upon him) said: "Whoever trails his garment on the ground out of pride, Allaah will not look at him on the Day of Resurrection." Abu Bakr said to him, "O Messenger of Allaah, my izaar slips down if I do not pay attention to it." He said: "You are not one of those who do it out of pride." (Reported by al-Bukhaari, no. 5784)

Hijab in bible!

1 Timothy 2:11-12 (New International Version, ©2011)

A woman[a] should learn in quietness and full submission. I do not permit a woman to teach or to assume authority over a man;[b] she must be quiet.

"The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the LORD thy God." (Deu 22:5 AV)


You know me well and are well aware that i do not speak with malice, but preach only that i truly believe. I am honest with what I am saying, not a hypocrite, and surely I fear God because one day I will have to give account of all I have said: "So then every one of us shall give account of himself to God." (Rom 14:12 AV)

But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven. 6 For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered." (1Co 11:5-6 AV) and more "For this cause ought the woman to have power on her head because of the angels." (1Co 11:10 AV)


: "O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh." (Mat 12:34 AV)

Jihâd an-Nafs (Striving against the Soul)

All Praise is due to Allâh the Rabb of all the Worlds and prayers and peace upon the best creation of Allâh.

To proceed:

We hear many complaints from the people. Most of their complaints are related to their souls, which command them what is evil. They also complain about the evil of their actions. One of them says:

Indeed I have been put to trial with four, they did not afflict me
Except due to my misfortune and wretchedness
Iblîs, the world, the soul and the desire
How will this end when they are my enemies, all of them
So we find some of them saying ‘I have tried many times, repeatedly, to turn my soul away from committing these specific acts of disobedience but my efforts have failed.’

Another one says: ‘I tried to get my soul to perform acts of obedience (to Allâh), good and righteous deeds but I am not able to remain firm upon them, I leave them so quickly.’

And we hear a third one say: ‘I have repented from many evil actions and promised myself that I would not commit them again. However after the passing of time and being occupied much it did not take long before I returned to them. In fact I fell into others and increased in them.’

If we were to look at the condition of these people we would realise that among the reasons for their not being able to dominate and control their souls and not being able to remain firm upon what they have promised themselves is their lack of striving against their souls. In fact they have left the fetters and reins for the soul so that it leads them and plays with them however it wills. The soul is such that if it is not fought against and controlled it commands its possessor to commit evil and obscene deeds. These people, because they have not fought against their souls and controlled them in that which Allâh loves and is pleased with, are not able to remain constant in their (good) actions. For this reason it is necessary for them to control their souls for Allâh's pleasure and His obedience. Not that it should control them and as a result destroy them

It is vital that a person launches a war against his soul. One which is not haphazard or aimless but rather a firm and determined one in which he uses the weapons of faith (îmân), sincerity to Allâh (ikhlâs), patience (sabr) and supplication (du‘â). He uses them until he is able to overcome this mischievous enemy which is concealed between the two sides of his body [the soul, which commands the evil]. As a result he tames and pacifies it and makes it obedient, humble and submissive to the command of Allâh.

For this reason we find that Ibn al-Qayyim (rh) says: ‘Since the jihâd against the enemies of Allâh outwardly (i.e. physically) is a branch of the jihâd of the servant against his own soul for the sake of Allâh...’

The jihâd that is greater and mightier than the jihâd against the disbelievers and pagans is the jihâd of a person against his own soul for the sake of Allâh, just as the Messenger of Allâh said: “The Mujâhid is the one who struggles against his own soul in Allâh’s obedience.” [Tirmidhî who said it was Hasan Sahîh and Al-Albânî said: ‘Its isnâd is good’]

And when a person is not able to struggle against his own soul and overcome it in that which Allâh loves, he will not be able to fight against the external enemy, nor overcome it. How can he, when he is defeated and weak, both mentally and spiritually, and cannot even gain control of his own feeble soul?

Before entering into the discussion of how to fight against the soul it is necessary to mention a little section about the soul and its nature. Then we shall mention the cure for the soul and the way to purify it from its desires and lusts, if Allâh wills.

The Reality of the Soul
The soul continuously calls its owner to transgression, preference of the world, the desires and love of the delights and pleasures. But Allâh calls His servant to fear of Him, awe of Him and forbids the soul from its whim. He has prepared a mighty reward for the one who follows His command. The Exalted said:

And as for the one fears the standing in front of His Lord and restrains the soul from impure evil desires and lusts, verily, Paradise will be his abode. [Sûrah Nâzi‘ât 79:40-41]

The soul in its essence calls and commands the evil. Allâh the Exalted said:

Verily the (human) self is inclined to evil, except when my Lord bestows His Mercy (upon whomsoever He wills). Verily, my Lord is Oft-Forgiving, Most-Merciful. [Sûrah Yûsuf 12:53]

The soul was originally created ignorant and given to transgression. Knowledge, guidance and righteousness are things that befall it due to inspiration from its Lord and then by the struggle against it by its owner and his nurturing it and engaging it in jihâd. Allâh the Exalted says:

And those who strive in Our way We shall guide them to our paths and verily Allâh is with the doers of good (muhsinûn). [Sûrah Ankabût 29:69]

Allâh Azzawajall guaranteed the one whom He found trying and striving (against his soul) that He will be with him, will help him and will bring into reality his wish or desire (of domination over his soul). What then can a man desire after that?

And Ibn al-Qayyim (rh) said: “The travellers to Allâh, in all their different paths and diversity of their ways are agreed that the soul is a barrier between the heart and Allâh and that it (the heart) will not come close to Him, the Sublime, or arrive to Him except after killing his soul, abandoning it by opposing it and being victorious over it”

For this reason, it is obligatory upon us to fight and strive against it in order to travel (by this striving) in the straight path and to the clear success which Allâh Azzawajall has prescribed for us and which the best of the creation of Allâh, Muhammad has explained to us.

Know that striving against the soul does not occur except by four ways. Whoever follows them and applies them to his soul will have fought against it and protected it with the help of Allâh. Ibn al-Qayyim (rh) has mentioned these ways and they are as follows:
Firstly: By holding the soul to account
Secondly: By opposing it and not following its whims and desires
Thirdly: By making it patient in Allâh’s obedience
Fourthly: By making it patient in refraining Allâh’s disobedience

The First Way: Holding the Soul to Account
The destruction of the soul and the heart and their corruption is due to the neglect of calling the soul to account. There are very few amongst Allâh’s servants whom you will find calling their souls to account. One will ask it constantly: What did I intend with that word of mine, or that advice I gave, or when I called unto Allâh or when I commanded the good and forbade the evil (on a particular occasion)? Was that word which my tongue engaged upon and which my mouth uttered a word sincerely for Allâh? Did I desire the Face of Allâh with it? Or did I desire a portion of the world with it? What did I desire with that action, whether it was prayer, charity, fasting or putting and end to a certain evil? What did I hope for from it and what was the desire behind it? Did I hope for reward from Allâh for it and His pleasure, or was my hope for reward and praise from Allâh’s creation, showing off and seeking to be heard of?

In such a way does he question his soul and hold it to account for every word, movement and moment of rest. What did I hope for from it? And what did I desire by it?

May Allâh show mercy to Al-Hasan al-Basrî who said: “You will not find a believer except that he is (constantly) holding his soul to account. What did I intend with that word of mine? What did I intend with my food? What did I intend with my drink?”

Imâm Ahmad wrote: “The intelligent person is the one who controls his own soul (calls it to account) and acts (in preparation) for what comes after death...”, and what is after death? After death is the barzakh. After death there is accountability and punishment. After death are the Scales (upon which the deeds are weighed) and the Sirât (the bridge over Hellfire) and then it is either Paradise or Hellfire. So what have we prepared for what comes after death?! “...and the incapable person is the one who makes his soul follow its whim and has many expectations from Allâh.”

Such a person is the one who says ‘Allâh will forgive me, Allâh will show mercy upon me’, he covets all these things from Allâh and yet he does not perform the righteous actions and falls into many sins and acts of disobedience. Righteous actions are one of the means of entering Paradise. It is not sufficient for someone to have expectations (from Allâh) without making some effort and sacrifice and striving with his soul to perform righteous actions. Allâh Azzawajall frequently links îmân with righteous actions and it is also one of the ways of entering into Paradise. We ask Allâh to grant us His Gardens.

Umar ibn al-Khattâb said: “Call your souls to account before you are called to account and weigh your souls (i.e. your actions) before you are weighed for it will make the accountability easier for you tomorrow if you call your selves to account today” [Reported by Ahmad in his Musnad]

Mâlik ibn Dînâr (rh) said: “May Allâh show mercy to a servant who said :’Are you not the perpetrator of this action? Are you not the perpetrator of that action? Then he rebukes it, strikes it and confines it to the Book of Allâh and is becomes its master and guide.’”

How many souls are their who control and lead their owners into the darkness and then into destruction and refuge is sought from Allâh! Let a person therefore, be the leader, the commander and the forbidder of his soul and not the soul of him.

And Al-Hasan (rh) said: “A believer is a guardian over his soul. He calls his soul to account for the sake of Allâh. The reckoning on the Day of Judgement will be light upon a people who call themselves to account in the world and the reckoning on the Day of Judgement will be hard on a people who take this matter lightly.”

And Ibn Kathîr (rh) said: “The believer (constantly) returns to his soul (holding it to account) so he says: ‘What did I intend by this action?! What is for me and what is for it?! By Allâh I shall never return to it.’ If it is an act of disobedience for example, it is a way of guarding his soul. He asks it constantly and calls it to account with an intense and hard reckoning in this world so that the reckoning on the Day of Judgement is easy.”

How Do I Call Myself to Account?
Holding oneself to account is of two types: One before the action and the other after the action.

The First Type: It is necessary for the one who calls himself to account before he engages upon saying something particular or a particular action or any action for that matter, that he stops and looks with clear insight, not with his whim or desire, at this action. Is this action in itself good for him, will he acquire recompense and reward for it from Allâh? Or is this action disobedience which will lead to earning evil and increasing ones burdens?

If he sees that this action is good and there is benefit in it for his religion, his life and the Hereafter he then moves onto another matter.

And this is to see whether Allâh’s Face, His pleasure and the home of the Hereafter is desired by this action or is it merely for showing off, fame and seeking to be heard of? If he had desired Allâh’s Face by it then he should proceed with this action, whilst relying upon Allâh and seeking help from Him.

When he has finished from his action it is still necessary for him to call himself to account after he has acted. This enables him to see whether he made it sincerely and purely for Allâh or whether he was deceived (into thinking that it was) and satisfied with just merely performing the action, perhaps due to the praise of people. Then he forgets his initial desire and intention which was seeking the Face of Allâh. Was it better for him to perform that action or to fall short in executing it and abandoning it?

For this reason we find that the Prophet has strongly encouraged us to be quiet if we do not find any good and useful words to speak. He said: “Whoever believes in Allâh and the Last Day let him speak good or remain silent.” [Reported by Bukhârî and Muslim] Imâm an-Nawawî said: “When a person desires to speak, if there is definite goodness in his words for which he will be rewarded then let him speak and if it does not appear to him that there will be good in his words and that he will be rewarded then he should refrain from speaking.”

When a servant is strict and hard upon himself in such a way he will travel upon the path of goodness and success as a result of it. However, if he abandons his soul and neglects it he will be lead to the path of destruction and ruin by it, and into committing sins very easily without having the desire to seek forgiveness and repent from them.

The Second Type: Calling the soul to account after the action has been completed. This itself is of three types:
The first: A person brings the soul to account for an act of obedience which was performed and which fell short in fulfilling Allâh’s right. This means that it was not performed in the best possible way. The right of Allâh upon the servant in every act of obedience consists of six matters:

1. Sincerity in the action (for the sake of Allâh alone),
2. Pure devotion to Allâh in it,
3. Following and imitating the Messenger in it,
4. Seeing and observing excellence in it
5. Seeing Allâh’s Benevolence in it
6. Seeing one’s shortcomings (in performing this action) after all of this.

So a person will call himself to account. Has he considered all these things with care and attention, the way they ought to be? And did he fulfil them all in this action?

The second: A person calls himself to account for every action that he did, the abandonment of which would have been better for him than actually doing it.

The third: A person calls himself to account for a matter that is mubâh (permissible - with no reward or punishment resulting from it). Why did he do it? And did he desire the Face of Allâh and the home of the Hereafter by it so that he will have profited and succeeded? Or did he desire by it, the world and its temporary rewards and delights as a result of which he loses that success

A person will call himself to account so that one day when he is sixty years old he will be counting his days and will find that they are twenty-one thousand and six-hundred in number. He lets out a scream and says: “Woe be to me, I will meet my Lord with twenty-one thousand sins.

How will it be when there are thousands of sins in a day?!” Then he falls to the ground unconscious, and dies.

Let us therefore, look at the strictness and intensity of the way he called himself to account and the way in which he saw his sins to be against him. What then, will our condition be?!

One amongst the Salaf would choose a certain time, late at night, to call his soul to account. He would ask himself about the obligatory duties first and if he found any deficiency in them, he would complete them, either by fulfilling them or by making up for them.

Then he would call his soul to account with respect to the forbidden matters since he did something which the Sharee‘ah has forbidden or which the Prophet () warned against. So he would make up for it by seeking forgiveness from Allâh and then being remorseful and repenting from it.

Then he would hold his soul to account for its heedlessness. If he had been heedless of what he had been created for he would make up for it with the remembrance of Allâh, directing his attention towards Him and performing His worship. If he had been heedless with respect to a certain sin and went on to commit it, he would return to Allâh, seeking forgiveness from Him, repenting to Him.

He then goes on to call himself to account about what he said and uttered on a certain day, or to what his feet walked towards or what his hands grasped or what his eyes saw or what his ears heard and so on. He would therefore, see whether his action was in agreement with what Allâh is pleased with and whether he desired Allâh with his action and made it sincerely and purely for Him. Or did a blemish or impurity mix with his action such as showing off or seeking to be heard of, or opposing the command of Allâh (in the way that he performed his action).

Therefore, he throws against every one of his actions or his words two questions: For whom did I do it?! Was it for Allâh or other than Him? This a question about sincerity to Allâh. The other question: How did I do it?! Was it in agreement with the Book of Allâh and the Sunnah? Was it in agreement with the Sharî‘ah or did it oppose and contradict the Sharî‘ah (this is a question about following and imitating the way of the Messenger of Allâh .

There are Great Benefits in Calling the Soul to Account
Amongst them are:

1. Realising the shortcomings and weaknesses of the soul. Whoever does not know the weaknesses of his soul will not be able to put an end to them.

We can observe this quality in our Pious Predecessors. Due to the intensity with which they called their souls to account, they knew all their shortcomings and faults. Yûnus bin Ubaid said: “Indeed, I know of a hundred characteristics from among the characteristics of goodness and I do not know whether I possess a single one of them.” Therefore, we find him to be the most knowledgeable of people of his own self. He knows what his soul is in need of and what it hopes for and other such matters.

And Muhammad bin Wâsi‘ said: “If sins were to produce a smell, no one would be able to sit next to me”

2. Knowing the right of Allâh upon oneself. This will instill in the servant hatred of his own soul and its contempt. It will purify him from being amazed with his actions and also from showing off. Ibn al-Qayyim said: “Verily, hatred of the soul for the sake of Allâh is one of the characteristics of the Siddîqûn (the truthful and the sincere).”

Imâm Ahmad has mentioned in his book az-Zuhd that Wahb (ibn Munabbah) said: “It has reached me that the Prophet of Allâh, Mûsâ, passed by a man who was calling upon Allâh and was humbling himself. He (Mûsâ) said: O my Lord, show mercy to Him as I have shown mercy to Him. Then Allâh inspired to him: If he calls upon me until his...... I would not respond to Him until He looks at My right over Him.”

Looking at the right of Allâh opens the door towards submission, humility and defeat in front of Allâh. The one who reflects about the condition of the people nowadays will find that most of them do the opposite of this. They look at their own rights upon Allâh, at their needs from Him but do not look at the right of Allâh upon themselves.

We will find one of them when he is inflicted with a calamity or misfortune on account of what his own hands have committed, angry, irritated and grumbling. He does not even ask his ownself: What is the cause of this misfortune, this calamity? And he is not aware that it is due to his sins and his disobedience to Allâh.

Likewise we find that many amongst mankind have been cut off from Allâh and their hearts have been veiled from knowing Him. To Allâh then, is the complaint and there is no power nor movement except by Allâh.

The Second Way: Struggling Against the Soul by Opposing it and not Following its Desires
Ibn Taymiyyah (rh) says: “And this is by not following its desires and opposing what the soul desires. Opposing the soul occurs by opposing its desires and its desires do not arise except by following Shaytân. Therefore it is vital to oppose Shaytân and seeking refuge in and recoursing to Allâh from his whisperings and his plans. Shaytân enters upon the soul and penetrates into it with two matters or from two doors. It is necessary for us to know them, oppose them and to close them tight in the face of Shaytân the Accursed and Rejected:

The First: Due to excessiveness and squandering. This happens by giving ones soul whatever it desires of food, speech, sleep and other such matters which the soul makes its owner aspire for, what it cannot do without and what it loves. Therefore it is incumbent upon a person that he does not give his soul its need and desire in its entirety. He should not be extravagant and excessive in giving it food, sleep and other such delights and pleasures. When he shuts this door, against his own soul and against Shaytân he will acquire peace and security.

Thus, we will find that a person has been forbidden from excessive food and speech, letting the gaze wander too much, mixing with people and accompanying them in excess since giving the soul whatever it desires is among the things which if done excessively and continuously hardens to heart and makes it heedless. This leads to the hearts death and refuge is sought from Allâh! Thus, the door of fasting has been opened and we have been urged to fast. Even voluntary fasting has been strongly encouraged. Fasting puts an end to the desire and excessive eating. Thus Islam has encouraged fasting and made it beloved to its adherents.

Likewise, there is an excellence attached to the night prayer (tahajjud). It prevents a person from excessive sleep. A person will strive against his soul and wage war against it in order to pray during the night and fast during the day. He will continue in this until his soul submits and humbles itself to these acts of worship. The soul will then find the joy and delight of fasting and praying at night.

It is also, from the wisdom of Islâm that urges the Muslim to be silent unless he has something beneficial to say. The Messenger of Allâh said: ‘Whoever believes in Allâh and the Last Day, let him speak good or remain silent.’ Perhaps, due to his excessive speaking and shouting he will not be on his guard from the danger of falling into backbiting, lying, slandering and other such matters.

The Second: Being ignorant and heedless of Allâh’s remembrance. Shaytân exhausts himself in gaining mastery over the soul so that he can prevent it from Allâh’s remembrance. The one who remembers Allâh is in a strong fortress, protected from Shaytân as long as he does not forget or become heedless. Whoever becomes heedless, he will open up a small gap for the enemy by which he can get to him and then penetrate into his soul and whisper to it. This is why there is a strong encouragement and recommendation for making the various supplications and reciting portions of the Qur’aan during every moment and in every place until they become a sanctuary and a preventive measure for the one who uses them.

There exist, for example, supplications for the evening, the morning, for entering into the house and leaving it, for sleeping and awakening and others besides them. Fighting against the soul occurs by checking and curbing the defiance of its desires and its lusts. And with the abundant remembrance of Allâh a preventive barrier is set up against every destructive lust or transgressing desire.

Abû Hafs said: ‘Whoever does not oppose his soul at every moment and situation and does not make it perform those things which it dislikes, at all times, is deceived and has destroyed it (his soul).’

Al-Hasan (rh) said: ‘A believer becomes amazed with something (that he likes) and says: By Allâh, I desire you and you are certainly one of my needs. But by Allâh, there is no way towards you. How far you are, there is a barrier between me and you!’

A person knows what his soul wants and desires. It is therefore, essential for him not to give it everything that it covets and desires. It is also vital for him to confine and straiten his soul so that he does not go to excesses in giving it what it seeks.

We know that Umar (ra), when his wife desired a sweet (dish), forbade her from it because he knew than if she asks for a sweet (dish) today, she will ask for something else tomorrow which is greater. So he closed the door upon her at the very beginning. The condition of most people however, is that a person will be generous to his soul and shower upon his soul whatever it asks of him and even what it does not even ask of him. So his soul becomes tired and fed up due to his extravagance and excess. What is our condition then, when compared to that of our Pious Predecessors? We direct our complaint to Allâh!!”

The Third Way: Making the Soul Patient in Allâh’s Obedience

The soul runs away often from some acts of worship because they are amongst the things it does not desire. This continues due to certain causes prevent a person from desiring these acts of worship. Amongst them are laziness in performing acts of worship (such as prayer) and the love of sleep. As a result, the opportunity to perform much worship passes him by. It can also occur due to miserliness. A person will not give the obligatory charity or other things which are required of him so that they become endeared to the soul and the soul begins to aspire for them after it had been fleeing from them.

It is vital that there is a spiritual war, which can be intense and hard, but with a strong will, turning to Allâh, making continuous du‘â (supplication) to Allâh and requesting His help in this act of obedience to Him, this matter will be made easy for him. And Allâh will lighten his burden for him until these acts (of worship) are beloved to the soul.

All of this cannot occur except after fighting and struggling against the soul. A person will find himself in many trials and intense battles along with his capability of avoiding such actions. This means that a person, even though he is in need and capable of fasting, will not fast due to following his whims and even though he is capable he will not pray and as a result please his desires and his soul which commands the evil.

However, we find that another person fasts voluntarily, although he is not in need of fasting voluntarily (to curb his desires) and neither does his soul aspire towards fasting. Yet he still declares war upon his soul and fights against it (with fasting and prayer) so that he makes it do what he desires and not let it make him do what it commands and desires.

Therefore, patience when accompanied with performing those actions (such as prayer and fasting) upon which the soul perseveres is considered the greatest and most perfect form of patience as Ibn Taymiyyah (rh) has explained. And Ibn al-Qayyim (rh) said: “Verily, having patience in obedience (to Allâh) occurs by performing an act of obedience, then guarding it and being persistent in (performing) it.”

This is the thing which very few amongst us are able to do, that we show patience in continually observing obedience to Allâh and persisting in such obedience. This is because the soul gets bored with it and does not have the desire to perform it another time. At this stage showing patience and realising the great excellence this action has in the sight of Allâh is required. The actions most loved by Allâh are the ones which are performed continuously, even if they are small actions. The Messenger of Allâh used to love, when he performed an action, that he remained constant upon it.

The saying of the Prophet to Abdullâh bin Umar: “Do not be like so and so who would pray during the whole of the night and then abandoned it”, was nothing but a means of encouraging him to be constant in his good actions. It is also necessary that along with being continuous in ones actions, a person also beautifies them and excels in them and this occurs with having Ikhlâs (sincerity) and dings them in accordance with the command of Allâh and His Messenger .

The Fourth Way: Fighting Against the Soul and Making it Patient in Refraining from Allâh’s Disobedience

This means that a person holds his soul to account in order to make himself distant from falling into disobedience while also bearing in mind that the reasons and motives of falling into the sin are numerous. Among such reasons are the strength of ones youthfulness and manhood, since the youth are known to love the pleasures and joys of this world.

When a person turns away from an act of disobedience even though he has the opportunity and is capable of performing it, he has turned his soul away from the unlawful and has opposed his soul, pleasing Allâh thereby, and being obedient to Him. He has struggled with his soul and fought against it with a strong and intense battle. As a result of this he overcomes and dominates it and he will receive success and prosperity in this world and the Hereafter with the permission of Allâh.

And Shaikh-ul-Islâm (rh) said: “Showing patience in (avoiding) the unlawful things is more excellent than showing patience in calamities and afflictions. Whoever abandoned an act of disobedience although he was capable of performing it is one whose fight against his soul is most intense and most excellent. This is because he left a thing which his soul tempted him with and made him aspire for. So he opposed it and was capable of defeating it.”

This is why the youth who is tempted by a women of rank and beauty and says to her: “I fear Allâh” will be amongst the seven whom Allâh will shade on the Day when there will be no shade except for His, because he prevented his soul from committing what it desired and wanted and at the same time he was capable of performing it.

Likewise, the one who lowers his gaze although he has the opportunity and capability to look at something unlawful is amongst those who fight against and deter their souls. Along with that he will receive a mighty reward in this world and the hereafter.

Also, the one who keeps his hearing away from the forbidden things such as music and singing, backbiting, slandering and lying, is a fighter against his soul and he will obtain a reward from Allâh if his action was to please Allâh.

A similar analogy can be made for every matter that makes a person distant from his Lord or earns His anger. It is vital for a person to be far from it and to oppose his soul in performing it.

And how excellent is the saying:

Oppose the soul and shaytân and protect it (the soul)
They (seem to) give you sincere advice, so restrain them both

Therefore, a person must oppose his soul and call it to account constantly. As a result of this he must make it patient in doing acts of obedience and refraining from acts of disobedience. He should also make it patient in being continuous in performing the righteous actions so that he ascends with them, to the highest of positions, to the pleasure of Allâh and to everlasting happiness.

I ask Allâh, the Most High and the Powerful to benefit us with what He has taught us and to teach us that which will benefit us and that He forgives our mistakes. We ask him to help us against our souls and that He does not leave us to rely upon ourselves for a single moment, verily, He is capable of that and Allâh knows best.

Prayers and peace upon our Prophet Muhammad and upon his family.