Istighfar Aur Tauba: Rizq Ka Sabab
TAG: Tauba
Istighfar Aur Tauba Ki Haqeeqat
Istighfar Aur Tauba Ki Haqeeqat
Sachi Tauba Ki Targheeb
Sachi Tauba Ki Targheeb
The Reality of Sins
Allah has stated in the Holy Qur’an: “Leave (O mankind, all kinds of) sin, open and secret. Verily, those who commit sin will get due recompense for that which they used to commit.” (Holy Qur’an, 6:120)
In the above verse, Allah has ordered that Mankind should abstain from all types of sins. (Tafsir Ibn Kathir). It is further mentioned, that no action should be performed which is against the pleasure of Allah. Nor should there be any doubts regarding the Deen of Allah, otherwise it will be regarded as a sin. (Tafsir Uthmani)
Sins are those actions that are performed against the criteria of the Qur’an and Sunnah. The example of a sin is like that of cancer. When cancer inflicts a body part, that part of the body is singled out and may need to be removed completely from the body. This is done to prevent the fatal spread of the cancer throughout the whole body. Therefore, whenever a sin is committed, the believer should immediately resort to repentance (Taubah). The Prophet said: Refrain from sins which you may consider as minor, as you will be held accountable for them. (Sunan Ibn Majah, Sunan Baihaqi)
The Reasons for Sinning
1. Whenever the individual thinks that he or she is not being watched then Because of this mindset, it becomes very easy for that person to commit a sin. Remember! Allah has highlighted this point in the Holy Qur’an: “Allah, is verily always watching over them.” (Holy Qur’an, 89:14)
2. Whenever the individual thinks that no one is aware of their actions. Remember! Allah has already answered this in the Qur’an. “Allah knows the fraud of the eyes and all that the breasts conceal…” (Holy Qur’an, 40:19)
3. Whenever the individual thinks that no one is beside/near them. When this thought comes to mind then it becomes a means of opening the doors of sin. Remember! Allah has already answered this in the Holy Qur’an: “Allah is with you wherever you may be. And Allah is All-seer of what you do.” (Holy Qur’an, 57:4)
4. Whenever the individual thinks that they can not be held accountable by anyone, a sense of pride, this type of thinking increases the zeal in a person to commit sins. Remember! Allah has already answered this in the Holy Qur’an: “Verily, the seizing of Allah (of the wrongdoers) is very painful and severe.” (Holy Qur’an, 11:102)
What the Scholars of the Ummah say about sins
Hafiz Ibn Qayim stated: My friend! Do not look at sin in the manner of it being minor or major, look at it in the manner of the Majesty of the being whose orders you are disobeying (Allah ).
Shaykh Zulfiqar Ahmed Naqshbandi states: When you commit a sin, you take great care of the small children that may be around, yet you have no thought of Allah Most High!? When committing a sin you close all those doors from which people may be able to see you. However, you cannot close that door from which Allah is always watching you.
Ata bin Abi Riba Tabiee stated: Whenever there is a deficiency in sustenance that is provided by Allah to an individual, he complains of this to the people. When that same person’s book of deeds, filled with sins comes before Allah, Allah does not complain of this individual and his actions to the angels. But, Allah waits for the moment that he will repent for his wrongdoings.
Imam Abu Hanifa stated: When somebody praises you, then in reality they are praising Allah. For it is due to the Mercy of Allah that he has kept your sins hidden from the eyes of people. If sins had a stench, then no one would even come near you! What is praise?!
A Tabiee is recorded as saying: I have experienced, that whenever I happen to disobey any order of Allah, I get the recompense of disobedience from my wife, children, servants, and even the animals I own.
When a person happens to sin, Allah prepares 4 witnesses for him
1. The Earth is made a witness on the Day of Qiyamah to the sin perpetrated on its back: “That Day (The Earth) will declare its information (good and bad that happened over it)” (Holy Qur’an 99:4)
2. The body parts of an individual will bear witness against the individual on the day of Qiyamah: “This day (Qiyamah) we shall seal up their mouths, and their hands will speak to us, and their legs will bear witness to what they used to earn.” (Holy Qur’an, 36:65)
3. The Angels will bear witness on the Day of Qiyamah: “Verily, appointed over you are angels to watch over you, honorable and writing down your deeds, they know all that you do.” (Holy Quran, 82:10-12)
4. The Book of Deeds will bear witness to their actions on the day of Qiyamah: “And when the pages of the book of deeds (of every person) shall be laid open.” (Holy Qur’an, 81:10).
One day Sayyidina Umar bin Khattab was reading this verse from the Holy Qur’an and the reality of the verse dawned upon him, he lost consciousness and was bedridden for several days. Many of the pious predecessors, used to read the following verse and cry all night saying “O Allah, what will be our condition be on that day?!” “The Day when all the secrets will be examined (as to their truth).” (Holy Qur’an, 86:9)
The remedy for sins is only in sincere repentance
Allah says: “O you who Believe! Turn to Allah with sincere repentance! It may be that your Lord will expiate from you your sin, and admit you into Gardens under which rivers flow (Paradise)-” (Holy Qur’an, 66:8)
Mufti Muhammed Shafi stated: the meaning of sincere repentance, is that an individual should feel guilt, remorse, and embarrassment over their past sins. Together with this, they should make a firm intention not to repeat the same sin. If however, the sins which are being repented over are amongst the ‘Rights of Allah’, it should then be performed/made up as quickly as possible through Qadha (Salat, fasting, Zakat, etc). If the past sin is from amongst the ‘Rights of the Creation’ then forgiveness must be sought from the wronged persons. If money/wealth was wrongfully taken, it should be returned to the rightful owner. (Khutabhaat)
If we perform our repentance in this manner then Allah says: “Except those who repent and believe and do righteous deeds; for those Allah will change their sins into good deeds, And Allah is Ever-Forgiving, Most Merciful.” (Holy Qur’an, 25:70)
May Allah forgive all our sins through his Mercy and include us among his pious servants. Ameen!
by Mufti Muhammad Yusuf bin Yaqoob Danka
Gunahon Par Asrar Ka Anjam
Gunahon Par Asrar Ka Anjam
Gunnaho Se bachne Ki Fazeelat Aur Tauba
Gunnaho Se bachne Ki Fazeelat Aur Tauba
Gheebat Say Tauba Aur Maafi
Aitraaf Gunnah Aur Iqrar e Zoaf
Living And Dying In Islam
The German philosopher Goethe wrote, “If Islam means submission to the will of God, then in Islam we all live and die.” This succinctly summarizes the goal of Muslims: To live and die in accordance with God’s will as revealed in the Qur’an and practiced by the Prophet. Muslims attempt to adjust their view of the world with the lens of the Qur’an. The will of God is expressed in the Qur’an through both expectations and examples. The expectations are usually descriptions of how a believer should live his or her life, and various stories in the Qur’an provide positive and negative examples. The epitome of a positive exemplar is Moses, whose story is dealt with in great detail in the Qur’an. The struggle is at the root of life on earth, a spiritual survival of the fittest. The fittest are those closest to God; they are those who are “steadfast in prayer and spend out of what We have provided for them” (Qur’an 2:3; Ali 1999, p. 17). The negative prototype is embodied in Pharaoh, who elevates himself above God’s law and makes his own law the only source of guidance. Moses is given the Promised Land for his perseverance and steadfastness, and Pharaoh is destroyed by his own hubris and rebellion against the divine will. The story of Moses is an example of submission (Islam), and Pharaoh’s is of rebellion and infidelity (kufr). Between these two lies the struggle of humanity.
Life is meant to be an arena whereby one struggles with good and evil. The Qur’an teaches that good and evil exist in the heart of every individual as well as in society. The individual struggle is to act righteously in accordance with the Qur’an and prophetic example and to shun one’s own evil and its impulses. The collective struggle is to work with others to make the world a more righteous place. In Arabic, this inward and outward struggle is called jihad. While it can mean a militant struggle against those who attack the Muslim lands, it also signifies a person’s struggle with the lower tendencies of the soul, the gravitational pull of self-destructive forces that lead to alienation from God and a state of spiritual disequilibrium. Because humans inevitably fall short morally and succumb to these destructive tendencies from time to time, a means of reestablishing spiritual balance is given, called Tauba or atonement. This is done by experiencing a genuine sense of remorse for one’s transgressions and removal of the unhealthy effects of that state by turning to God and seeking divine grace through prayer, charity, and a sincere resolution not to return to the destructive patterns of the past.
While life is seen as a spiritual test and journey, it is also seen as being filled with blessings from God to be enjoyed: “Eat and drink, but waste not by excess, for God loveth not the wasters. Say: ‘Who hath forbidden the beautiful (gifts) of God which He hath produced for His servants, and the things, clean and pure, (which He hath provided) for sustenance?” (Qur’an, p. 352). Thus, in Islam, marriage is highly recommended and celibacy is frowned upon. The Muslim savants of the past identified sexual relations between a wife and her husband as a foretaste of eternal bliss in the afterlife. The Prophet Muhammad (peace be upon him) encouraged marriage and stated, “There is no monasticism in Islam.” In Islam, children are highly esteemed and seen as one of God’s greatest blessings to humanity. The Prophet stated that humans were born innocent and later corrupted by their societies. Thus, parents are held responsible for maintaining that state of innocence and raising them with a sense of love and awe of the divine. Motherhood is highly regarded in the Qur’an and the prophetic tradition. In most Muslim societies, adult women are still predominantly mothers and housewives during their productive years.
Tauba Karnay Ki Targheeb