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Why Do We Delay Repentance?

Repentance is ultimately the goal that we all seek. All sane people are conscious of their numerous sins, and those who believe in Allah and His Messenger sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) (may Allah exalt his mention) recognize that they will be held accountable for their sins, and therefore desire to be free of the evil consequences of their misdeeds. Islam offers man the ideal way by which he may be released from the burden of his sins.

The word Tawbah (repentance) in Arabic literally means ‘to return’. In an Islamic context, it refers to the act of leaving what Allah has prohibited and returning to what He, Almighty, has commanded.

The subject of repentance concerns all people who believe in Allah, and is vital for Muslims to understand because our salvation in the Hereafter depends on our repentance to Allah, as Allah commands (means): “…And turn to Allah in repentance, all of you, that you might succeed.” [Quran 24:31]

Allah also Says (means): “…Indeed, Allah loves those who are constantly repentant and loves those who purify themselves.” [Quran 2:222]

One may have a real intention to repent, but there may be some obstacles to the path of repentance. If this is the case, then he needs to act without hesitation and remove those obstacles to clear the way to a happy soul.

The postponement of repentance may be the result of either a deliberate desire to prolong the illicit pleasure derived from the sin or doubt on the part of an ignorant sinner whether or not Allah would accept his repentance.

However, we have to be certain that Allah will guide us to success and safeguard us against our malice. We also must be confident that Allah forgives our sins and that He, and only He, can judge us. It is only His Judgement that is worthy of our worry and anxiety. So we should fear Him only because sincere repentance removes all sins and disobedience.

The door of repentance is always open, until…
The door to repentance is always open and will not be closed in the face of any repentant person, regardless of his sins. Expect this gate to have two locks: death and the approach of the Day of Judgement. The first was mentioned in the Hadeeth: “Allah accepts a slave’s repentance unless his death approaches.” [At-Tirmithi]

The other was mentioned in the Hadeeth: “Whosoever turns to Allah in repentance before the sun rises in the West, Allah will forgive him.” [Ahmad]

Allah Says in the Quran what means: “But repentance is not [accepted] of those who [continue to] do evil deeds up until, when death comes to one of them, he says: ‘Indeed, I have repented now,’ or of those who die while they are disbelievers…” [Quran 4:18]

O, heedless soul! Hasten to repent before the knock of death sounds and the time of repentance runs out. Do not get caught dying in a state of disobedience to your Most Merciful Lord. Satan gives you long hope and empty promises; he delays your repentance until your heart becomes as callous as a rock by being adamant in sin and disobedience, and you would therefore meet your Lord in a wretched state. If the door of repentance is closed to you, it will never open to you again.

What keeps us from repenting?

1. Taking sins lightly:
The problem with many of us today is that we do not fear Allah, which means that we do not think seriously about disobeying Him and therefore fall into sin, without giving any real thought to it. Hence, we should think about the statement that Ibn Mas’ood, may Allah be pleased with him, made: “A believer sees his sins as if he were sitting under a mountain which he is afraid may collapse on him, whereas the wicked person considers his sins as flies passing over his nose which he just drives away like this (and he waved his hand across his face to illustrate this).” [Al-Bukhari]

The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: “Take caution against minor sins because such sins are like a group of people who temporarily settled in the middle of a valley. Then, they decided to make a fire, so each one of them brought a stick until they were able to make it, so they baked their bread… Thus, minor sins (when they accumulate) may destroy the one who commits them.” [Ahmad]

2. “What is the point? I will only end up doing it again”
Such an approach is the result of a misunderstanding. Indeed, one of the conditions of repentance is having a real intention not to return to the same sin. This, however, does not mean that Satan will never tempt you to commit the same sin again. Thus, if you have failed yourself, and you returned to the same sin, it does not mean that your first repentance was a lie. You should hasten to make additional repentance, with a real intention not to return to this sin, keeping in mind that Allah’s mercy extends over everything.

3. “Allah is forgiving, so let me sin”
When reminded of repentance and the hideousness of disobedience, some people would respond that Allah is Oft-Forgiving and most Merciful. An atheist once said in sarcasm: “You should commit as many sins as you can because you are heading towards the Lord who is Most-Generous.” There is no doubt that such a view is complete ignorance of the religion of Allah because Allah’s mercy is close to the righteous and not to the wrongdoers.

4. “I am destined to be a sinner”
Some people may choose to blame Al-Qadr (fate) for their sins. For example, if you ask any of them, “Why do you not perform the Prayers? Why do you not fast? Why do you drink or smoke? Why do you not repent from your disobedience?” They would respond by saying: “This is Allah’s Qadr” or: “I am doomed to do this.” This is a grave misconception and an evasion of the truth. Believing in Al-Qadr does not mean that one is destined to commit sins. It is true that Allah has written all human beings’ deeds, good or bad, and only He knows the unseen, but the believer is not forced to perform a good deed, nor is he forced to commit any disobedience. Instead, he has been granted the ability to reflect, reason, and then make a decision freely. Al-Qadr is only responsible for the calamities and blessings that an individual may confront because he can do nothing about them. For example, if a couple were to marry and have three children, then this is their Qadr. It is impermissible to fault Al-Qadr for our sins and disobedience because doing so is akin to being in confrontation and showing dissatisfaction with Allah.

Repentance wipes out all sins, major and minor:
Being confused, some people may think that repentance is only required for major sins. It should be noted that repentance from all sins is obligatory.

Even the Prophet sallallaahu alayhi wa sallam ( may Allah exalt his mention ) who was sinless, asked Allah to forgive him on a daily basis. The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) is reported to have said: “O people! Make repentance to Allah. I swear by Allah that I make repentance to Him more than seventy times every day.” [Al-Bukhari]

Therefore, we all need to fear Allah, ask His forgiveness, and be aware that there is no sin that is minor with persistence, and no major sin with seeking Allah’s forgiveness (i.e. if the minor sin is repeated many times it becomes a major one.) Thus, sincere repentance wipes out all committed sins.

Never despair!
Someone might say: “I want to repent but my sins are too many.” But Allah Says what means: “Say: ‘O my slaves who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.” [Quran 39:53]

Therefore, we should never lose hope or stop asking for Allah’s forgiveness. Its importance is shown to us in the Hadeeth in which the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: “O people! Turn to Allah in repentance and seek His forgiveness, for I make repentance to Him a hundred times every day.” [Muslim]

Repentance is such a great act of worship that doing it can erase all our sins altogether, as the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: “One who repents from sin is like one without sin.” [Ibn Maajah]

Totally Unacceptable Act Is Shirk

False deities have no power to harm or benefit.

Ash-Shirk ul-Akbar takes one outside the fold of Islam. The opposite of Tawhid is expressed by the Arabic term Shirk (polytheism) derived from the root Sh-r-k which conveys the notion of “sharing” or “partnerships.” The word Sharik (plural shurakaa) means “partner” or “associate.” It encompasses far more than the more blatant (obvious) forms of idolatry and denial of Allah’s Unity. The term Shirk means associating partners with Allah, and the related term mushrik is applied to someone guilty of such polytheistic association. Some examples of Shirk ad Du’a (invoking or supplicating to a false deity besides Allah are given. False deities have no power, Allah has all powers.

Say( O Mohammed to mankind) How do you worship besides Allah something which has no power either to harm or benefit you”, (Surah Al-Maidah 5/76)

And do not invoke besides Allah that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers.’ (Surah Yunus 10/106)

And if Allah should touch you with adversity (hardship), there is no remover of it except Him. And if He touches you with good – then He is over all things competent. (Surah Al-Anam 6/17)

Say, “Shall we invoke instead of Allah that which neither benefits us nor harms us and be turned back on our heels after Allah has guided us?( Surah Al-Anam 6/71)

Should I take other than Him [false] deities [while], if the Most Merciful intends for me some adversity, their intercession will not avail me at all, nor can they save me? (Yasin-36/23)

Did they not see that it could not return to them any speech [i.e., response] and that it did not possess for them any harm or benefit? (Surah Ta-Ha – 20/89)

Say, “Invoke those you have claimed [as gods] besides Him, for they do not possess the [ability for] removal of adversity from you or [for its] transfer [to someone else].”(Al-Israa17/56)

Allah says “That is only Satan who frightens [you] (to fear his Awliyaa) his supporters. So fear them not, but fear Me, if you are [indeed] believers” (Surah Al-i-Imran 3/175)

Say, “Indeed, I do not possess for you [the power of] harm or right direction.” (72/21)

But they have taken besides Him gods which create nothing, while they are created, and possess not for themselves any harm or benefit and possess not [power to cause] death or life or resurrection. (Surah Al-Furqan 25/3)

Narrated Abdullah (RA)The Prophet () said one statement and I said another. The Prophet said, “Whoever dies while still invoking anything other than Allah as a rival to Allah, will enter Hell (Fire).” And I said, “Whoever dies without invoking anything as a rival to Allah, will enter Paradise.”(Bukhari 6/24)

Hajj: The Magnificent Journey

Linguistically, Hajj means, ‘He prepared, or betook himself, to or towards a person. or towards an object of reverence, veneration, respect, or honor.” [E.W. Lane, Arabic-English Lexicon (Cambridge, England: The Islamic Text Society, 1984), vol: 1, p. 513] In the Sharee’ah, Hajj means a specific journey to Makkah during the designated month of Dhul-Hijjah, for the performance of Hajj as an act of worship to Allah: “The Hajj is (in) the well-known month (i.e. 10th month, 11th month and the first ten days of the 12th month of the Islamic calendar). So whosoever intends to perform Hajj therein by assuming Ihram, then he should not have sexual relations (with his wife), nor commit sins, nor dispute unjustly during the Hajj. And whatever you do, (be sure) Allah knows it.” [Soorah al-Baqarah (2): 197]

Hajj is the fifth pillar of Islam:
Ibn Umar (radhi allahu anhum) said: “The Messenger of Allah (sallallahu alaihi wa-sallam) said: “Islam is built upon five (pillars): testifying that there is no god but Allah and that Muhammad (sallallahu alaihi wa-sallam) is the Messenger of Allah, establishing regular prayer, paying Zakat, Hajj and fasting Ramadan.” [Saheeh al-Bukharee and Saheeh Muslim] According to the majority of the scholars Hajj was legislated in the ninth year of Hijrah (Prophet’s migration from Makkah to Medina), meaning the year of the Delegations (al-Wufood), in which the verse of Soorah Imran (3): 97: “Hajj to the House is a duty that mankind owes to Allah for those who can afford the journey” was revealed.

Hajj is an obligation once in a lifetime:
Abu Hurayrah (radhi allahu anhu) said: “The Messenger of Allah (sallallahu alaihi wa-sallam) gave a sermon (Khutbah) and said: “O people, Allah has enjoined Hajj upon you so perform Hajj.” A man asked: “Is it every year, O Messenger of Allah (sallallahu alaihi wa-sallam)?”

He (sallallahu alaihi wa-sallam) remained silent until the man had said it three times, then he responded saying: “If I had said yes, (then) it would have become an obligation (once every year) and you would not have been able to do it.” Then he said: “Do not push me to tell you more than what I have left you with, for those who came before you were destroyed because they asked too many questions and argued with their Prophets. If I command you to do a thing, do as much of it as you can, and if I forbid you to do something, then avoid it.” [Saheeh Muslim no: 1337]

Hajj is a symbol of submission to Allah and Muslim Unity: Every year more than two million Muslims, from 70 different countries, travel to Makkah and Medina with the purpose of undertaking the great obligation of Hajj. It is an exemplary example of equality and unity when the pilgrims gather together for Hajj. Muslims who belong to different nations, cultures, and social and economic statuses are all dressed in two pieces of unsown cloth. All perform the same rites. There is no difference of rich and poor, all stand in front of their Lord in submission and humility.

Hajj provides a unique opportunity for Muslims to meet each other, understand each other, increase in love, get closer, and improve and resolve relationships. It is from the blessings of Allah during Hajj that one is in continuous opportunity to gain good deeds by treating one’s Muslim brethren in the best way. And aid the poor and needy, which is also the means of achieving great rewards from Allah.

The Purpose of Hajj: Allah says: “And (remember) when We showed Ibraheem u the site of the House (saying): ‘Associate not anything with Me and sanctify My House for those who circumambulate it, and those who stand up (for prayer), and those who bow and make prostration (in prayer).” [Soorah al-Hajj (22): 26-27]

This verse signifies the purpose of Hajj, it being, the worship of Allah. Allah, the Exalted ordered Ibraheem (alaihis-salaam) to build the Kaa’ba and call people to circumambulate it, and stand up (for prayer), bow down, and make prostration (in prayer) to Allah (alone). Therefore, one who performs Hajj is required to sincerely worship Allah and associate none as partners with Him; seek His help, forgiveness, and Taqwa.

Virtues of Hajj:
Several Ahaadeeth speak about the virtues of Hajj. Once, the Messenger of Allah (sallallahu alaihi wa-sallam) was asked: ‘What is the best deed?’ He stated: ‘Belief in Allah and His Messenger (sallallahu alaihi wa-sallam).’ He was then asked: ‘What next?’ He said: ‘Jihad in the way of Allah.’ He was again asked: ‘What next?’ He replied: “The Hajj which is performed correctly and accepted by Allah.” [Saheeh al-Bukharee and Saheeh Muslim no: 83]

He (sallallahu alaihi wa-sallam) also said: “One Umrah until the next Umrah is an expiation for what is between them. And the Hajj that is accepted by Allah and performed properly has no reward other than Paradise.” [Saheeh al-Bukharee and Saheeh Muslim]

Furthermore, for women, their Jihad is Hajj, when the Messenger of Allah (sallallahu alaihi wa-sallam) was asked, whether or not women are required to take part in Jihad. He replied: “Yes, upon them is Jihad which does not contain fighting: Hajj and Umrah.” [(Saheeh) by Shaikh al-Albanee Irwa al-Ghaleel fi-Takhreej Ahadeeth Manar al-Sabeel, vol: 4, p.151]

Also, Ibn Umar (radhi allahu anhum) reported the Prophet (sallallahu alaihi wa-sallam) saying: “The one who fights for the sake of Allah and the pilgrim who goes for Hajj or ‘Umrah are all guests of Allah. He called them and they responded; they ask of Him and He will give them.” [(Hasan) by Shaikh al-Albanee in Silsilat al-Ahaadeeth as-Saheehah no: 1820. Ibn Majah, no: 2893]

Benefits of Hajj:
Allah said (to Ibraheem alaihis-salaam): “And proclaim to mankind the Hajj?.that they may witness things that are of benefit to them?.” [Soorah al-Hajj (22): 28] Hajj has both, worldly benefits and benefits of the Hereafter.

Worldly benefits include trade, business, and other commercial benefits since Allah says: “There is no sin on you if you seek the Bounty of your Lord (during the pilgrimage by trading, etc.).” [Soorah Baqarah (2): 198]

The benefit of the Hereafter, which every sincere Muslim yearns for, is forgiveness of sins and a guaranteed place in Paradise. In other words, Hajj is a purification of the soul from sins and a means to gain the Mercy of Allah. Abdullah Ibn Mas’ood (radhi allahu anhu) related from the Messenger of Allah (sallallahu alaihi wa-sallam) “Keep on doing Hajj and ‘Umrah, for they eliminate poverty and sin just as the bellows eliminate impurities from iron and gold and silver.” [(Saheeh) by Shaikh al-Albanee in Silsilah Ahaadeeth as-Saheehah no: 1200. At-Tirmidhee, no: 810, an-Nasa’ee, no: 2631]

Also, he (sallallahu alaihi wa-sallam): “He who makes Hajj for Allah and does not indulge in sex or obscene speech or commit acts of disobedience will return (from it) as pure as the day on which his mother bore him.” [Saheeh al-Bukharee and Saheeh Muslim]

As can be seen from the above Ahaadeeth, the benefits of Hajj are conditional and the conditions are abandoning sins and performing the Hajj according to the Sunnah of Allah’s Messenger, he (sallallahu alaihi wa-sallam) said: “Take from me your rites of pilgrimage.” [Saheeh Muslim]

Fulfillment of these conditions will yield a Mabroor Hajj, regarding which Allah’s Messenger (sallallahu alaihi wa-sallam) said: “The reward of a Mabroor Hajj (sinless Hajj) is nothing short of Jannah.” [Saheeh al-Bukharee and Saheeh Muslim]

The Effects of Hajj on the Pilgrim:
The Hajj, which is graced by Allah’s acceptance, has a lasting and observable effect on the pilgrim. Hajj is the perfection of one’s faith since it has in it all the qualities of the other forms of worship. Hajj combines both the physical and monetary aspects of worship in Islam, such as Salat (prayer), which the pilgrim offers in the Ka’ba, the House of Allah.

Hajj encourages spending of material wealth for the sake of Allah, which is the chief characteristic of Zakat. By spending his wealth to perform the Hajj, the pilgrim cleanses from his heart the greed deposited by the love of this world. Hajj builds generosity and develops in the individual a willingness to sacrifice for the sake of Allah.

When a pilgrim sets out for Hajj, he disassociates himself from his home and dear ones to please Allah; he suffers hardship and self-restraint, which is from the essences of fasting and Itikaaf.

The Haji (pilgrim) is trained to completely forget the material comforts and glamour of the worldly life, he avoids the use of oil, scent, perfume, etc., wears only two pieces of unsown cloth, does not cut hair and nails, he keeps himself busy day and night worshiping Allah and carrying out the rites of Hajj. In short, he abandons all his desires and submits to Allah with Ikhlas (sincerity), Ittiba (obedience), and humbleness, calling out to His Lord: “Here I am before You, My Lord, as a slave of You?”

The days of Hajj are those spent in obedience to Allah and His Messenger, and the Haji is given the important lesson that: “Take from me your rites (the rituals of Hajj)” [Saheeh Muslim] This practice of obedience to Allah and His Messenger (sallallahu alaihi wa-sallam) increase him in faith and righteousness. It further encourages and motivates him to work out the same rule of following the Sunnah of Allah’s Messenger (sallallahu alaihi wa-sallam) in all aspects of his life.

The physical demands of the various rites of Hajj far surpass those of prayer and fasting, thus enhancing in the patient pilgrim the self-control, obedience, and humility required for his everyday acts of Eebadah, this being the ultimate aim and purpose of the Muslim’s life.

Thus, Hajj develops in man the spiritual and moral goals of the various forms of worship in Islam. A deep spiritual transformation takes place within the individual, resulting in the reformation of his or her life according to Islamic ideals. If such a transformation does not take place, then there can be no doubt that his Hajj merely removed the obligation of Hajj without earning for him the higher spiritual rewards for which the Hajj was designed and ordained.

Pre-conditions of Hajj:
Certain conditions have to be fulfilled before Hajj becomes compulsory for an individual. These can be enumerated as follows: (a) Islam, (b) soundness of mind, (c) puberty and (d) capability

Hajj is not meant to be a hardship. It is a great act of worship that people must do their best to perform but only if it is feasible for them. Allah says: “Hajj to the House is a duty that mankind owes to Allah, those who can afford the expenses.” [Soorah Imran (3): 97]

In general, the feasibility includes having the physical health, financial well-being, and sufficient provision needed to undertake the Hajj. Hajj is not obligatory on the indigent who does not possess adequate money to feed his children during his absence and to make the journey to Makkah. If he has to borrow money then it is recommended that such an individual stays at home until he is financially able. Muslims with physical disabilities are not obliged to do Hajj unless they can pay others to carry them.

Hajj is not obligatory even if the journey to Makkah exposes the Haji’s (pilgrim’s) life to risk. In addition, a woman should have a mahram, since she is not allowed to travel alone without a Mahram. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “A woman may not travel except if a Mahram is with her.” [Saheeh al-Bukharee and Saheeh Muslim] Thus, a woman who cannot find a mahram to accompany her is not obliged to make Hajj.

Hajj at one’s first opportunity:
Unfortunately, many people delay making Hajj until the latter part of their lives, they should be reminded of the Hadeeth of Allah’s Messenger (sallallahu alaihi wa-sallam): “Hurry to perform Hajj (the obligatory one), as none of you knows what may happen to him.” [(Saheeh) by Shaikh al-Albanee in Saheeh al-Jamee vol: 1, no: 569]

Some scholars hold the opinion that the obligation of the Hajj is immediate; therefore, it must be carried out, as soon as all the (above-mentioned) conditions of Hajj are fulfilled. One who delays the performance of Hajj, even though he has the means to perform it until he dies, is an evildoer and he has left himself open to the punishment and displeasure of Allah in the Hereafter. It is also narrated that Umar Ibn Khattab (radhi allahu anhu) once said: ‘I considered sending some men to those lands to see who had the means but did not perform Hajj. They should have the Jizya applied to them, as they are not Muslims, they are not Muslims.” [Sa’eed Ibn Mansur and al-Bayhaqe. Al-Haitimi declared it Saheeh, al-Haitami, al-Zawajir vol: 1, p. 198]

Some say that the Hajj may be delayed because the Messenger of Allah (sallallahu alaihi wa-sallam) delayed it up till 10 AH – but the reason for his delaying the obligation of Hajj could be because he (sallallahu alaihi wa-sallam) wanted to purify the House of Allah from the idols and Mushrikeen or because he was kept busy with the delegations who came one after another to declare their Islam. [See al-Sharah al-Mumti’ by Shaikh Ibn ‘Uthaymeen, vol: 7, pp. 17-18]

Many scholars are of the opinion that it is acceptable to delay going for Hajj until a more convenient time. But it is important that one does not delay it unnecessarily because Allah’s Messenger (sallallahu alaihi wa-sallam) said: “Hurry to perform Hajj, as none of you knows what may happen to him.” [(Saheeh) by Shaikh al-Albanee in Saheeh al-Jamee vol: 1, no: 569] Thus, if you have the means and the support, then you are able; unless there is any other excuse, such as sickness, old age, and disability. In these cases, you are excused and can assign and pay someone else to make the Hajj on your behalf. This is part of Islam’s easiness.

Sadqah Due For Each Joint

Abu Hurairah [Allah be pleased with him] quotes Prophet (Sal-Allahu-Allaihi-Wasallam) as saying… “A Charity is due for every joint in each person every day that the sun comes up” To act justly between two people is a charity; to help a man with his mount, lifting him onto it or hoisting up his belongings onto it is a charity; a good word is a charity; and removing a harmful thing from the road is a charity.” [Source: Related by Al-Bukhari and Muslim].

Hadith: on ‘Sadaqah.Sayyiduna Abu Dhar (RadhiAllaho anho) narrates: Prophet (Sallallahu Alaihi Wasallam) said..Each morning for every persona Sadaqah is due for each joint every utterance of ‘Subhan Allah’

(Glory be to Allah Who is above all faults) is an act of Sadaqah.
Every utterance of ‘Alhamdulillah ‘(Praise be to Allah) is an act of Sadaqah.
Every utterance of ‘La ilaha Illallah’.None is worthy of worship but Allah) is an act of Sadaqah.
Every utterance of ‘Allahu Akbar’ (Allah is the Greatest) is an act of Sadaqah.

Enjoining Good… is an act of ‘Sadaqah; Forbidding from Evil… is an act of ‘Sadaqah

‘Amar Bil Maroof…Nahi Anil Munkar’ (Enjoining the right…Forbidding the wrong)

Commentary
“Charity is due from every joint bone” means that when a person gets up in the morning, it is obligatory for him to thank Allah for having every joint intact.

Therefore, one must praise and glorify Allah. Since a single invocation of the words mentioned in this Hadith is equivalent to one Sadaqah,

One must say these words 360 times! a number that equals the number of joints in a man’s body. Moreover, to enjoin someone to do what is good and dissuade somebody from vice constitutes Sadaqah. However, if one performs two Rak`ah of Duha prayer, it will serve as Sadaqah for all the body’s joints. We also learn from this Hadith that Sadaqah is not restricted to spending money alone but also has a vast meaning and covers all forms of virtues mentioned here.

[Source for commentary Riyadh ul Saleheen] (‘Quran- Surah Al-Rahman-55.26-27)

The Messenger of Allah (sal Allahu alaihi wa sallam) said, “When Allah wishes good for someone, He bestows upon him the understanding of the Deen.” [Bukhari]

Compiled, edited, and adapted by Khalid Latif

Satan Eats And Drinks With His Left Hand

[Sahih Muslim: Volume 3, Book 23, Number 5007] Jabir b. ‘Abdullah (Radi Allah Anhu) reported Allah’s Messenger (sal-allahu- alleihi-wasallam) having said: “Do not eat with your left hand, for Satan eats with his left hand.”

[Sahih Muslim: Volume 3, Book 23, Number 5008] Ibn ‘Umar (Radi Allah Anhu) reported Allah’s Messenger (sal-allahu- alleihi-wasallam) as saying: “When any one of you intends to eat (meal), he should eat with his right hand. and when he (intends) to drink he should drink with his right hand, for Satan eats with his left hand and drinks with his left hand.”

[Sahih Muslim: Volume 3, Book 23, Number 5010] Salim (Radi Allah Anhu), on the authority of his father, reported Allah’s Messenger (sal-allahu- alleihi-wasallam) as saying: “None of you should eat with his left hand and drink with that (left hand), for the Satan eats with left hand and drinks with that (hand). Nafi’ has made this addition in that:” Do not take up anything with that (left hand) and do not give anything with that.”

[Sahih Muslim: Volume 3, Book 23, Number 5012] ‘Umar b. Abu Salama (Radi Allah Anhu) reported: I was under the care of Allah’s Messenger (sal-allahu- alleihi-wasallam), and as my hand used to roam about in the dish he said to me: “Boy, mention the name of Allah, and eat with your right hand and eat from what is near to you.”

Our Lord! accept from us; surely Thou art the Hearing, the Knowing.