Friday 23 March 2012

He forgets to keep the intention in mind when doing most deeds

I forget to form the intention when doing most deeds. What should I do?.

Praise be to Allaah.
Intention (niyyah) is an important matter, as it is the spirit of deeds through which deeds become valid, as the Prophet (peace and blessings of Allaah be upon him) said: “Actions are but by intentions and each person will have but that which he intended.” Narrated by al-Bukhaari (1) and Muslim (1907).

The intention turns permissible deeds into acts or worship, hence we should pay attention to it and make it for the sake of Allaah, free from any element of showing off.

It should be noted that intentions are of two types:

1 – Obligatory intention, without which an act of worship is not valid, such as the intention in doing wudoo’, praying, paying zakaah, fasting and doing Hajj. This intention is something that no one can do without. If a person does wudoo’ to pray, touch the Mus-haf or in order to be pure (taahir), he has formed the intention. Intending to pray or intending to remove impurity is forming the intention when doing wudoo’.

When a man stands to pray, knowing that this is Zuhr prayer, for example, and he intends to offer the prayer and gets up to do it it, then he has formed the intention. It is not essential – and in fact it is not prescribed – to say out loud, “I intend to pray Zuhr prayer” etc, as some people do. This was not narrated from the Prophet (peace and blessings of Allaah be upon him), and the place for the intention is in the heart.

Similarly, if a person decides at night that he will fast on the following day, then he has formed the intention of fasting. In fact, his eating sahoor shows that he is intending to fast.

It is difficult for a person to forget to form the intention in such cases.

2 – The second type of intention is that which is mustahabb in order to attain reward. This is what some people forget, which is to keep the intention in mind when doing permissible things, so that they will be acts of worship, such as eating, drinking and sleeping with the intention of strengthening oneself to do acts of worship, as the Prophet (peace and blessings of Allaah be upon him) said: “You will never spend anything that you spend for the sake of Allaah, but you will be rewarded for it, even the morsel of food that you put in your wife’s mouth.” Narrated by al-Bukhaari (56).

Mu’aadh (may Allaah be pleased with him) said: I sleep and I get up (to pray at night), and I seek reward for my sleep as I seek reward for my getting up. Narrated by al-Bukhaari (4088).

He (may Allaah be pleased with him) sought reward for his sleep just as he sought reward for his getting up to pray at night, because he intended by sleeping to gain strength to do acts of worship.

Al-Haafiz Ibn Hajar said in al-Fath: What this means is that he sought reward by resting just as he sought reward by striving, because if the intention in resting is to enable one to do acts of worship, one attains reward. End quote.

What helps to keep this intention in mind is deliberating, thinking and not being hasty. So you should think about what you are intending to do, take stock of yourself before acting, think about whether it is halaal or haraam, then look at your intention: what do you want from this? Every time you take stock of yourself and think before acting, this will remind you about forming the intention, until it becomes second nature and a habit that you adopt, so that you will not enter or exit, eat or drink, give or withhold, without having an intention in doing so, thus most of your time will become times of worship.

We ask Allaah to help us and you to do that.

And Allaah knows best.

He weeps when he hears Qur’aan but he does the secret habit and mistreats his parents. Is he a hypocrite?

I read on a website about the characteristics of the beloved prophet , and this made me cry. I also cry sometimes while praying in the masjid, especially if the imam has a passionate voice. Despite this, I fall in sins like masturbation, and talking loudly to my father. I read on your website about the reasons of such sins and how to stop doing them. My question is: Am I considered hypocrite by committing such sins?.

Praise be to Allaah.
Firstly:
We think that your asking whether you are a hypocrite or not is a sign of much goodness in you in sha Allaah, because when a Muslim fears that he may fall into hypocrisy, this indicates that his heart is (spiritually) alive and that he is keen to protect his faith. Ibraaheem al-Taymi said: Whenever I examine my words against my deeds, I fear that I am insincere. Al-Hasan al-Basri said of hypocrisy: No one fears it but a believer, and no one feels safe from it but a hypocrite.

Ibn al-Qayyim (may Allaah have mercy on him) said:

The more faith and knowledge a person has, the more he will fear that he may be among this class of people (i.e., hypocrites), hence the leaders and earliest generations of this ummah were so afraid that they might be among them. ‘Umar used to say to Hudhayfah: I adjure you by Allaah, did the Messenger of Allaah (peace and blessings of Allaah be upon him) mention me along with the people (i.e., the hypocrites)? He said: No, but I would not praise anyone after you, meaning; I would not praise people (by saying that they are not mentioned among the hypocrites). It does not mean that ‘Umar was the only one who was free of hypocrisy.

Tareeq al-Hijratayn (p. 604)

The greatest of the awliya’ (close friends of Allaah) feared this for themselves.

1 – Ibn Abi Mulaykah said: I met thirty of the companions of the Prophet (peace and blessings of Allaah be upon him), all of whom feared being hypocrites, and none of them ever said that he had faith equivalent to that of Jibreel and Mikaa’eel.

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:  

The most prominent among Sahaabah whom Ibn Abi Mulaykah met were: ‘Aa’ishah, her sister Asma’, Umm Salamah, the four ‘Abd-Allaahs, Abu Hurayrah, ‘Uqbah ibn al-Haarith and al-Miswar ibn Makhramah. These are among those from whom he heard hadeeth. He also met other more prominent Sahaabah than these, such as ‘Ali ibn Abi Taalib and Sa’d ibn Abi Waqqaas, and he confirmed that they were afraid of hypocrisy in their actions and nothing to the contrary was narrated from any of the Sahaabah, so it is as if there was consensus on this matter. That is because the believers’ deeds may become contaminated with elements that undermine ikhlaas (sincerity towards Allaah). The fact that they feared it does not mean that they fell into it, rather it means that they were extremely cautious and pious, may Allaah be pleased with them.

Fath al-Baari by Ibn Hajar (1/110,111).

2 – al-Haafiz Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:

al-Ja’d Abu ‘Uthmaan said: I said to Abu Raja’ al-‘Attaaridi: Did you meet anyone whom I met of the companions of the Prophet (peace and blessings of Allaah be upon him) who feared falling into hypocrisy? He said: Yes. Praise be to Allaah I met some of the prominent ones among them, and they used to fear it a great deal. And he had met ‘Umar.

3 – and he (may Allaah have mercy on him) said:

Among those of the Sahaabah who used to seek refuge with Allaah from falling into hypocrisy were: Hudhayfah, Abu’l-Darda’ and Abu Ayyoob al-Ansaari. Among the Taabi’een there were many who did that. Ibn Sireen said: There is nothing I fear more than this verse (interpretation of the meaning): “And of mankind, there are some (hypocrites) who say: ‘We believe in Allaah and the Last Day,’ while in fact they believe not” [al-Baqarah 2:8]. Ayyoob said: Every verse in the Qur’aan which mentions hypocrisy I fear lest it apply to me. Mu’aawiyah ibn Qurrah said: ‘Umar used to fear it, so how I can feel safe from it? al-Hasan spoke a great deal concerning this matter, as did the imams of Islam after them.

According to a report narrated by Ibn Haani’, Imam Ahmad was asked: What do you say about one who does not fear hypocrisy for himself? He said: Who can feel safe from hypocrisy?

Fath al-Baari by Ibn Rajab (1/178, 179).

Pay attention to two important matters:

1 – The hypocrisy that was feared by those imams among the Sahaabah and those who came after them was hypocrisy in deeds, which leads to hypocrisy in the heart, which leads one to Hell – we seek refuge with Allaah – this is the kind of hypocrisy which is mentioned in a number of ahaadeeth which warn the Muslim against acquiring its characteristics, such as the following:

It was narrated that ‘Abd-Allaah ibn ‘Amr said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There are four characteristics, whoever has them all is a pure hypocrite, and whoever has one of them has one of the characteristics of hypocrisy, until he gives it up: when he speaks he lies, when he makes a covenant he betrays it, when he makes a promise he breaks it, and when he disputes he resorts to obscene speech.”

Narrated by al-Bukhaari (34) and Muslim (58).

It was also narrated (2632) by al-Tirmidhi (may Allaah have mercy on him) who said after it:

What this means according to the scholars is hypocrisy of action. It was the hypocrisy of disbelieving at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him). Something similar was narrated from al-Hasan al-Basri when he said: Hypocrisy is of two types: hypocrisy of action and hypocrisy of disbelief.

End quote.

Al-Haafiz Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:

This goes back to what we mentioned above: that hypocrisy may be minor or major. Minor hypocrisy is hypocrisy of action, which is what these people feared for themselves. It leads to major hypocrisy which is feared for the one who is overcome by minor hypocrisy to such an extent that it robs him of faith altogether, as Allaah says (interpretation of the meaning):

“when they turned away (from the path of Allaah), Allaah turned their hearts away (from the Right Path)”

[al-Saff 61:5]

“And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time”

[al-An’aam 6:110]

Fath al-Baari by Ibn Rajab (1/179).

Imam al-Nawawi commented on this hadeeth … See his Sharh Muslim (2/46-48).

2 – These prominent figures were the most righteous of people in heart, and they were those who most respected the sacred limits and were least likely to transgress them, but because of their great awareness of their Lord and their fear of His wrath, they would regard a minor sin – if they fell into it – as a major sin. Some of them feared showing off, and others feared falling short in their deeds lest their actions contradict their words, and others thought that being distracted by permissible interactions in their homes with their wives and families even though they focused properly in gatherings of dhikr was a kind of hypocrisy.

It was narrated that Hanzalah al-Usaydi said: Abu Bakr met me and said: How are you, O Hanzalah? I said: Hanzalah has become a hypocrite. He said: Subhaan Allaah! What are you saying? I said: When we are with the Messenger of Allaah (peace and blessings of Allaah be upon him) he reminds us of the Fire and the Garden until it is as if we are seeing them with our own eyes, but when we depart from the Messenger of Allaah (peace and blessings of Allaah be upon him), we attend to our wives and children and businesses, and we forget a great deal. Abu Bakr said: By Allaah, we experience something similar. Abu Bakr and I went and entered upon the Messenger of Allaah (peace and blessings of Allaah be upon him), and I said: Hanzalah has become a hypocrite, O Messenger of Allaah. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Why is that?” I said: O Messenger of Allaah, when we are with you, you remind us of the Fire and the Garden until it is as if we are seeing them with our own eyes, but when we depart from you, we attend to our wives and children and businesses, and we forget a great deal. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “By the One in Whose hand is my soul, if you continued as you are when you are with me, and continued to remember (Paradise and Hell), the angels would shake hands with you in your homes and on the streets. But, O Hanzalah, there is a time for this and a time for that” (he said it) three times.

Narrated by Muslim (2750).

Al-Nawawi (may Allaah have mercy on him) said:

With regard to the words “we attend to our wives and children and businesses”,

Al-Harawi and others said: What this means is that we get absorbed with that and get busy with it.

“businesses” refers how a man earns a living.

“Hanzalah has become a hypocrite” means: he was afraid that he had become a hypocrite, because he felt the fear of Allaah when he was sitting with the Prophet (peace and blessings of Allaah be upon him), and that was manifested in the way he focused on remembrance of Allaah and thinking of  the Hereafter, but when he departed he became distracted by his wife and children and earning a living in this world, and the basic meaning of hypocrisy is showing the opposite of what one conceals of evil, so he was afraid that he was a hypocrite because of that. But the Prophet (peace and blessings of Allaah be upon him) told him that this was not hypocrisy, and that they were not expected to be like that all the time. “There is a time for this and a time for that.”

Sharh Muslim (17/66, 67)

Al-Haafiz Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:

When it became clear to the Sahaabah (may Allaah be pleased with them) that hypocrisy meant a difference between one’s inner thoughts and outward appearance, some of them feared that if they lost the focus and presence of mind they attained when they listened to reminders, after they returned to worldly matters and were distracted by their families and children and wealth, that this was hypocrisy, as was narrated in Saheeh Muslim from Hanzalah al-Asadi … and he quoted the hadeeth –

Fath al-Baari by Ibn Rajab (1/111).

With regard to your situation, you have to fear more than those pure awliya’ (close friends of Allaah) among the Sahaabah, Taabi’een and subsequent generations did, because you are disobeying Allaah by doing the secret habit and by mistreating your parents. Your saying that you sometimes raise your voice somewhat to your father will not excuse you from the warning of punishment. You are forbidden to say even “uff” (a mild word of objection) to your parents, so how about if you raise your voice and speak loudly to them? What you must do is beware lest your sins lead you to a bad end.

Al-Bukhaari (may Allaah have mercy on him) gave a chapter heading to the report he narrated from Ibraaheem al-Taymi, Ibn Abi Mulaykah and al-Hasan al-Basri – which we have quoted above – saying: Chapter on the believer’s fear that his deeds may be cancelled out without him realizing.

And he ended this chapter by saying:

And there is fear for the one who persists in hypocrisy and sin without repenting, because Allaah says (interpretation of the meaning): “and do not persist in what (wrong) they have done, while they know” [Aal ‘Imraan 3:135].

End quote.

Al-Haafiz Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:

What the words of al-Bukhaari (may Allaah have mercy on him) – And there is fear for the one who persists in hypocrisy and sin without repenting, because Allaah says (interpretation of the meaning): “and do not persist in what (wrong) they have done, while they know” [Aal ‘Imraan 3:135] – mean is that if one persists in sin and the various types of hypocrisy without repenting there is the fear that the one who does that may be punished by having his faith taken away altogether, so that he becomes a complete hypocrite and meets a bad end – we seek refuge with Allaah from that – as it is said that sin is the way to kufr.

Fath al-Baari by Ibn Rajab (1/181).

Secondly:

We encourage you to continue softening your heart and weeping when you hear Qur’aan, and listening to exhortations, and at the same time we encourage you to repent from sinful actions and to refrain from doing the secret habit, and to refrain from mistreating your parents. We encourage you to hasten to apologize to them and to honour them and treat them kindly in word and deed. Beware of continuing to sin without repenting, and remember that the one who truly fears Allaah is not the one who weeps and sheds tears, rather he is the one who gives up something for which he fears he may be punished.

What we have quoted to you of warnings about that is sufficient, in sha Allaah, to make you hasten to repent and turn to Allaah.

And Allaah knows best.

Ruling on entering chat rooms on the Internet for fun

I hope you can advise me on the ruling on entering chat rooms and discussion boards. I only go there for fun and to see some of the topics under discussion, and you can well imagine the kind of bad talk that goes on in those places. Please advise me about this, may Allaah preserve you.

Praise be to Allaah.
One of the things that the Muslim should do is discipline himself and seek to adopt the best of attitudes and etiquette. This requires a great deal of striving against bad inclinations and it needs a lot of patience. The most important thing that can help him to do that is avoiding places of evil and places that could lead to his doom. The scholars of personal development are unanimously agreed that man is inherently weak and inclined towards evil, and that it is the mind (or reason) that could controls his attitude and inclinations, and guide his energies. So if reason does not restrain one’s inclinations towards following whims and desires, then he will soon find no means to turn back to the path of salvation.

The same applies to gatherings of leisure and entertainment. They have always been – and still are, as they appear on the internet – a waste of energy and talent, where followers of falsehood who have no mission to work or succeed in their lives gather, and they waste their time and their lives which are the most precious things they own, and they spend their days exchanging gossip, and they waste a lot of time and do not achieve anything for their worldly or religious interests.

When the Muslim has the blessing of free time with which Allaah has honoured him, he can do no more than look for the best deeds with which to fill his time, not just any good deed. Hence you see that the Sahaabah (may Allaah be pleased with them) asked the Prophet (peace and blessings of Allaah be upon him) in many ahaadeeth about the best actions by means of which they could attain a higher status before Allaah, and the Prophet (peace and blessings of Allaah be upon him) answered their questions.

The Prophet (peace and blessings of Allaah be upon him) said: “There are two blessings which many people do not make the best of: good health and free time.” Narrated by al-Bukhaari (6412).

Ibn al-Qayyim (may Allaah have mercy on him) said, speaking of regret about time:

Regret for wasted time should be deep, for time passes quickly and it is difficult to make up what you have missed.

Time for the worshipper is a time for worship and reciting awraad, and for the devoted Muslim it is time for turning to Allaah and focusing on Him with all his heart.

Time is the dearest thing to him and he would feel very sad if time passes without him doing what he is meant to do. If he misses time, he can never make it up, because a second time has its own duties. So if he misses time, there is no way he can bring it back.

Madaarij al-Saalikeen (3/49).

The most important things that will help you make the most of your time is to avoid futile gatherings and refrain from talking too much and keep away from lazy and idle people, and to keep company with those who are striving hard, clever, smart and aware of time, and those ho immerse themselves in reading for the purpose of increasing their knowledge.

The wise man is the one who is guided to fill his time with useful, beneficial and good deeds; thus he will advance and rise in status. So you will find him always seeking knowledge, or writing lessons, or learning a skill, or visiting relatives or a sick person, or advising one who has gone astray, or earning a living so that he can spend on his dependents and save them from having to ask of people.

‘Umar ibn al-Khattaab (may Allaah be pleased with him) said:

I would hate to see any one of you idle and not doing anything to help himself in this world or in the Hereafter.

Quoted by Abu ‘Ubayd al-Qaasim ibn Sallaam in al-Amthaal (48).

The Muslim has no time to listen to or look at sinful things. You know that these conversations include things that go against sharee’ah such as immoral talk and bad attitudes, so is entering these foul swamps something that will benefit a Muslim, or is it anything that he should seek in his life?

 It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Strive to do that which will benefit you and seek the help of Allaah.” Narrated by Muslim (2664).

When Allaah asks you on the Day of Resurrection about this time that you wasted in idle talk and writing and conversing about things that are of no benefit, rather they will harm you, what will your answer be? It was narrated that Abu Barzah al-Aslami said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “A person’s feet will not move on the Day of Resurrection until he is asked about his life and how he spent it, his knowledge and what he did with it, and his wealth, how he acquired it and how he spent it, and his body (health), and how he used it.” Narrated by al-Tirmidhi (2417), classed as saheeh by Shaykh al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb (126).

Finally, you should note:

That these chat rooms have corrupted the morals of many people; they have caused rifts between loved ones, men have divorced their wives because of them, women have lost their honour because of them, and those who are weak in faith and lacking in knowledge have been deceived by the specious arguments and myths in them, and have thus been misled. If the Muslim hears of an environment that is filled with fitnah and sin, he should denounce the people involved and strive to set them straight – if he is one of those who are able for that – otherwise he should keep away from such environments and not be deceived by thinking that his faith is strong or that he knows what they really are, and that he is just having fun.

Beware of indulging in chat rooms on the internet, and protect yourself from the immorality and evil that is in them, for they are gatherings that bring little benefit but cause a great deal of harm; they are of no benefit in this world and do not bring salvation in the Hereafter.

If you find that you are getting drawn into fitnah and sin, such as speaking to women unnecessarily and speaking too much to this one and that one, then you should realize that you are in grave danger, and we hope that you will save yourself from it and resist falling into the trap of the shaytaan.

We have discussed the danger of chat rooms in many answers on this site, such as 34841 and 78375.

And Allaah knows best.

Du’aa’s between the adhaan and iqaamah

I would like to know what say(doa) before adhaan and iqomah and after adhaan and iqomah.

Praise be to Allaah.
1 – With regard to du’aa’ before the adhaan, there is no du’aa’ to be recited before the adhaan as far as I know. If that time is singled out for any type of du’aa’, this is a reprehensible innovation (bid’ah). But if it is done by coincidence and accidentally then there is nothing wrong with it.

2 – With regard to before the iqaamah, when the muezzin is about to start the iqaamah, we know of no specific words to be recited at this time. Doing so when there is no solid shar’i evidence is a reprehensible innovation (bid’ah).

3 – With regard to the time between the adhaan and iqaamah, du’aa’ is encouraged at this time and it is mustahabb.

It was narrated that Anas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Du’aa’ is not rejected between the adhaan and iqaamah, so make du’aa’.”

(Narrated by al-Tirmidhi, 212; Abu Dawood, 437; Ahmad, 12174 – this version narrated by him. Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 489).

There is a specific du’aa’ to be narrated immediately after the adhaan:

It was narrated from Jaabir ibn ‘Abd-Allaah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever says when he hears the call to prayer: ‘Allaahumma Rabba haadhihi’l-da’wat il-taammah wa’l-salaat il-qaa’imah, aati Muhammadan il waseelata wa’l-fadeelah, wab’athhu maqaaman mahmoodan illadhi wa’adtah (O Allaah, Lord of this perfect call and the prayer to be offered, grant Muhammad the privilege (of intercession) and also the eminence, and resurrect him to the praised position that You have promised),’ my intercession for him will be permitted on the Day of Resurrection.”

(Narrated by al-Bukhaari, 589).

4 – With regard to du’aa’ after the iqaamah, we know of no evidence for that. If any specific du’aa’ is made in the absence of any sound evidence, it is an innovation (bid’ah).

5 – With regard to du’aa’ at the time of the adhaan, it is Sunnah to repeat what the muezzin is saying, except when he says “Hayya ‘ala’l-salaah, hayya ‘ala’l-falaah (Come to prayer, come to success),” when you should say ‘Laa hawla wa laa quwwata illa Billaah (there is no power and no strength except with Allaah).”

It was narrated that ‘Umar ibn al-Khattaab said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If the muezzin says ‘Allaahu akbar, Allaahu akbar’ and one of you says, ‘Allaahu akbar, Allaahu akbar’; then he says ‘Ashhadu an laa ilaaha ill-Allaah’ and you say ‘Ashhadu an laa ilaaha ill-Allaah’; then he says, ‘Ash-hadu anna Muhammadan Rasool Allaah’ and you say, ‘Ash-hadu anna Muhammadan Rasool Allaah’; then he says, ‘Hayya ‘ala’l-salaah’ and you say ‘Laa hawla wa laa quwwata illa Billaah’; then he says, ‘Hayya ‘ala’l-falaah’ and you say ‘Laa hawla wa laa quwwata illa Billaah’; then he says, ‘Allaahu akbar, Allaahu akbar’ and you say, ‘Allaahu akbar, Allaahu akbar’; then he says ‘Laa ilaaha ill-Allaah’ and you say, ‘Laa ilaaha ill-Allaah’ from the heart, you will enter Paradise.”

(Narrated by Muslim, 385).

6 – With regard to making du’aa’ at the time of the iqaamah, some of the scholars regarded it as being like the adhaan, so it is mustahabb to repeat the words. Other scholars did not regard it as mustahabb, because of the weakness of the hadeeth which speaks of repeating the words of the iqaamah. These scholars include Shaykh Muhammad ibn Ibraaheem, in al-Fataawa, 2/136, and Shaykh al-‘Uthaymeen in al-Sharh al-Mumti’, 2/84.

It is a mistake to say “Aqaamaha Allaah wa adaamaha Allaah” when the muezzin says “Qad qaamat il-salaah,” because the hadeeth narrated concerning that is da’eef (weak).

It was narrated from Abu Umaamah or from one of the Companions of the Prophet (peace and blessings of Allaah be upon him) that Bilaal began to recite the iqaamah and when he said, “Qad qaamat il-salaah,” the Prophet (peace and blessings of Allaah be upon him) said, “Aqaamaha Allaah wa adaamaha Allaah.” And he said concerning the rest of the iqaamah something like what is mentioned in the hadeeth of ‘Umar (may Allaah be pleased with him) about the adhaan.

(Narrated by Abu Dawood, 528. This hadeeth was classed as da’eef (weak) by al-Haafiz ibn Hajar in al-Talkhees al-Habeer, 1/211)

And Allaah knows best.

Obedience to Allaah brings provision

I am thirty years old. I was sinning till five years ago, yet I was praying. Then I got married and travelled to France. Many problems happened to me and I found that the only solution is to return to Allah and repent. So I repented, all praise be to Allah. I started memorising Quraan and seeking Islamic knowledge. I fast the optional fasting along the year, I do not miss any prayer in the masjid except rarely; I did not miss the first takbeera of any salah for forty days. All praise be to Allah as He should be praised. As a result of this, my circumstances improved a lot, and I felt a very big positive change in myself as well. The more I obey, the more Allah blesses me, Allah is watching, He knows I am truthful.
  The problem is that I do not know why I am exerting effort in worship; is it for the gain of the hereafter or for worldly benefits? If I give in charity for example, I am not sure if I am really seeking the pure reward or because I know that Allah will bless me with much more than what I gave in charity. I started doubting myself, am I hypocrite?.

Praise be to Allaah.
I congratulate you, my brother, on having been guided to repent to Allaah and come back to the right path. That is a blessing that has been bestowed upon you for which you should be thankful, because it is the aim of every believer, and this is the most important thing in this world and the Hereafter. Ibn al-Qayyim (may Allaah have mercy on him) said: Allaah does not grant His love to the penitents but they become the elite of people before Him. Were it not that repentance is a word that encompasses all the laws of Islam and truths of faith, the Lord would not rejoice so greatly over the repentance of His slave. End quote.

Madaarij al-Saalikeen (1/343)

The fact that the harder you strove in worship, the more means of finding halaal provision became available to you shows that fearing and obeying Allaah brings provision, as Allaah says (interpretation of the meaning):

“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).

3. And He will provide him from (sources) he never could imagine”

[al-Talaaq 65:2-3]

Similarly, sin brings poverty. A person may be deprived of provision because of sins that he commits. Nothing brings provision like doing acts of obedience and avoiding sins. But you have to pay attention to your intention before you start to act, so that the motive for doing good in the first place will be to seek the pleasure of Allaah, and you should keep an eye on your intention and guard against it being corrupted during and after the action, so that you can rid it of self-admiration, showing off, and seeking praise and status in people’s hearts because of it, and avoid doing it because of what it brings you of good things in such a way that if your provision was reduced you would stop doing it. These are all things that are contrary to sincerity and spoil acts of obedience.

Ibn al-Qayyim (may Allaah have mercy on him) said: The things that spoil and cancel out good deeds are too many to list. What matters is not the deed; what matters is protecting the deed from that which would spoil it and cancel it out. End quote.

Al-Waabil al-Sayyib (p. 20)

It should be noted that if a person’s intention in doing acts of worship is to seek the pleasure of Allaah and His reward in the Hereafter, and he also intends to seek the immediate reward of obedience in this world, such as ample provision, a good life and so on, there is nothing wrong with that.

Allaah has encouraged us to obey Him and to avoid disobeying Him, by mentioning that reward in this world, which indicates that there is no blame on the believer if he seeks that.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: If a person intends two good things by his action: the good of this world and the good of the Hereafter, there is nothing wrong with that [i.e., no blame and no sin on him] because Allaah says (interpretation of the meaning):

“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).

3. And He will provide him from (sources) he never could imagine”

[al-Talaaq 65:2-3]

al-Qawl al-Mufeed (2/244)

Do not let the Shaytaan tell you that you are a hypocrite or insincere, because his aim is to divert you from doing righteous deeds and to lead you astray from the path of good. Do not let your motive in doing acts of obedience be the provision that they bring, in such a way that if the benefits were to dry up you would stop doing them. Rather make your deeds sincerely for your Lord, and thank Him for the good things that He has bestowed on you:

“And (remember) when your Lord proclaimed: ‘If you give thanks (by accepting Faith and worshipping none but Allaah), I will give you more (of My Blessings); but if you are thankless (i.e. disbelievers), verily, My punishment is indeed severe’”

[Ibraaheem 14:7]

And Allaah knows best.

Every cloud has a silver lining

I have seen on TV many of the calamities that have befallen the Muslim ummah, in Palestine our wounds are bleeding; in Chechnya our bodies are cut; in Afghanistan our houses are destroyed; in the Philippines and in Kashmir… and now in Iraq.
Tomorrow only Allaah knows who will be meet this fate…
Are these calamities and these disasters that we see good or bad?.

Praise be to Allaah.
Disasters and calamities have been created for a reason, which none can fully comprehend but Allaah. Some of the things that Allaah has shown to us indicate this.

1 – Disasters and calamities are a test of the believer’s patience. Allaah says (interpretation of the meaning):

“Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, ‘When (will come) the Help of Allaah?’ Yes! Certainly, the Help of Allaah is near!”

[al-Baqarah 2:214]

2 – This is a sign of man's weakness and his need for his Lord, and shows that he cannot succeed unless he realizes his need for his Lord and starts beseeching Him.

3 – Calamities are a means of expiation of sin and raising one's status. The Prophet (peace and blessings of Allaah be upon him) said: “There is nothing that befalls a believer, not even a thorn that pricks him, but Allaah will record one good deed for him and will remove one bad deed from him.”

Narrated by Muslim.

It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Trials will continue to befall the believing man and woman, with regard to themselves, their children and their wealth, until they meet Allaah with no sin on them.” Narrated by al-Tirmidhi, 2399; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 2280.

And it was narrated that Jaabir said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “On the Day of Resurrection, when people who had suffered affliction are given their reward, those who were healthy will wish their skins had been cut to pieces with scissors when they were in the world.” Narrated by al-Tirmidhi, 2402. See al-Silsilah al-Saheehah, no. 2206.

4 – One of the reasons for calamities is so that people will not feel content only with this world. If the world were free of calamities, man would love it more and feel content with it, and would forget about the Hereafter. But calamities wake him up from his negligence and make him strive for the place in which there are no calamities or trials.

5 – One of the greatest reasons behind calamities and trials is to warn against falling short in some matters, so that man can make up for the areas in which he has fallen short. This is like the warning that is issued to an employee or student who is falling short. The purpose behind it is to make him make up for his shortcomings. If he does that, then all well and good, otherwise he deserves to be punished. The evidence for that includes the verse (interpretation of the meaning):

“Verily, We sent (Messengers) to many nations before you (O Muhammad). And We seized them with extreme poverty (or loss in wealth) and loss in health (with calamities) so that they might humble themselves (believe with humility).

When Our Torment reached them, why then did they not humble themselves (believe with humility)? But their hearts became hardened, and Shaytaan (Satan) made fair‑seeming to them that which they used to do”

[al-An’aam 6:42]

Another reason… is as a punishment for those who were previously warned, but did not benefit from the warning and mend their ways, and persisted in their sin. Allaah says (interpretation of the meaning):

“…so We destroyed them for their sins …”

[al-Anfaal 8:54]

And Allaah says (interpretation of the meaning):

“And indeed, We destroyed generations before you when they did wrong, while their Messengers came to them with clear proofs, but they were not such as to believe! Thus do We requite the people who are Mujrimoon”

[Yoonus 10:13]

“And when We decide to destroy a town (population), We (first) send a definite order (to obey Allaah and be righteous) to those among them [or We (first) increase in number those of its population] who lead a life of luxury. Then, they transgress therein, and thus the word (of torment) is justified against it (them). Then We destroy it with complete destruction”

[al-Isra’ 17:16]

Ibn Taymiyah (may Allaah have mercy on him) said: “Grief may be accompanied by that for which a person will be rewarded and praised, so it may be good in that sense, not that grief is good in and of itself, such as one who feels sad for falling short in religious matters or for calamities that befall the Muslims. In this case a person will be rewarded for what is in his heart of loving good and hating evil, and so on, but grief in itself, if it leads to failure to do that which is enjoined, namely patience, jihad, seeking benefits and warding off harm, is forbidden, but if the person does not give it up, and it is not recorded as a sin for him then he is fine.”

So the one who wishes that Allaah would change his situation without any effort on his part and that of others like him needs to understand this.

6 – Allaah says (interpretation of the meaning):

“Verily, We sent (Messengers) to many nations before you (O Muhammad). And We seized them with extreme poverty (or loss in wealth) and loss in health (with calamities) so that they might humble themselves (believe with humility)”

[al-‘An’aam 6:42]

al-Sa’di (may Allaah have mercy on him) said: (This means) We sent (Messengers) to the nations who came before you, and they disbelieved in Our Messengers and rejected Our signs. So We seized them with poverty, sickness, calamities and disasters as a mercy from Us to them, so that they might humble themselves before us and turn to Us at times of hardship.

And Allaah says (interpretation of the meaning):

“Evil (sins and disobedience to Allaah) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds), that He (Allaah) may make them taste a part of that which they have done, in order that they may return (by repenting to Allaah, and begging His Pardon)”

[al-Room 30:41]

al-Sa’di interprets the word fasaad (translated here as “evil”) as referring to the disasters that develop on land and sea, which are making people’s lives difficult and causing a lot of problems with regard to their livelihood and well-being.                                                                      

And the disasters that befall them themselves, such as diseases, plagues and the like, which happen because of the things their own hands have wrought of evil deeds that can only lead to bad consequences.

This phrase “that He (Allaah) may make them taste a part of that which they have done” means, so that they might know that Allaah is requiting them for their deeds, so He gives them a foretaste of the recompense of their deeds in this world, “in order that they may return (by repenting to Allaah, and begging His Pardon)” i.e., repent from their deeds that have had this bad effect on them, and set their affairs straight.

Glory be to the One Who blesses by means of His punishment, for if He were to make them taste all that they have done, no living creature would be left alive on earth.

7 – Worship at times of hardship and tribulation has a special flavour and a special reward.

It was narrated from Ma’qil ibn Yasaar that the Prophet (peace and blessings of Allaah be upon him) said: “Worshipping at times of tribulation and confusion is like migrating to join me.” Narrated by Muslim, 2948.

Al-Nawawi said: “The Prophet (peace and blessings of Allaah be upon him) said, ‘Worshipping at times of tribulation and confusion is like migrating to join me.’ The reason why worship at such times is of such great virtue is that people become negligent about worship and are distracted from it, and no one focuses on worship except a few.”

Al-Qurtubi said: “Tribulation and great hardship will happen until the matter of religion is taken lightly and people will care about nothing but their worldly affairs and how to earn a living. So worship becomes very important at times of tribulation, as Muslim narrated from Ma’qil ibn Yasaar in the marfoo’ report: ‘Worshipping at times of tribulation and confusion is like migrating to join me.’”

8 – Blessings that come after pain, hardship and calamity are more precious to people.

So then they appreciate the blessings of good health and safety as they should be appreciated.

Another of the benefits of calamity is a reminder of how Allaah has blessed man, because the man who is created with sight – for example – forgets the blessing of sight and does not really appreciate it, but if Allaah tests him with temporary blindness, then restores to him his sight, he will fully understand the value of this blessing. If things are always easy a person may forget this blessing and not be grateful for it, so Allaah takes it away and then restores it, as a reminder to him to be grateful for it.

Calamity may remind the person to whom it happens and others of the blessings of Allaah. So when a person sees one who is insane, he appreciates the blessing of sanity; when he sees one who is sick, he appreciates the blessing of sound health. When he sees a kaafir who is living like cattle, he appreciates the blessing of faith. When he sees an ignorant man he appreciates the blessing of knowledge. Only the one whose heart is open will feel this. Those who have no heart do not give thanks for the blessings of Allaah, rather they are arrogant towards the creation of Allaah.

9 – The benefit of calamity is that it rescues man from negligence and alerts him to his shortcomings in keeping his duty to Allaah, so that he does not think that he is perfect, which would lead to hardening of his heart and negligence.

Allaah says (interpretation of the meaning):

“When Our Torment reached them, why then did they not humble themselves (believe with humility)? But their hearts became hardened, and Shaytaan (Satan) made fair‑seeming to them that which they used to do”

[al-An’aam 6:43]

10 – One of the benefits of tribulations and hardships is purification.

Hardships reveal how people really are, and distinguish the good from the bad, the true from the false, the believer from the hypocrite. Allaah says of the Battle of Uhud and what happened to the Muslims on that day, explaining part of the wisdom behind this trial (interpretation of the meaning):

“Allaah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good”

[Aal ‘Imraan 3:179]

So the true nature of all things is shown clearly.

11 – When Muslims help those Muslims who have been afflicted by calamity, they will be rewarded for that. The Prophet (peace and blessings of Allaah be upon him) said: “The likeness of the believers in their mutual love, mercy and compassion is that of the body; when one part of it suffers, the rest of the body joins it in staying awake and suffering fever.” Narrated by al-Bukhaari, 6011; Muslim, 2586.

And he (peace and blessings of Allaah be upon him) said: “None of you truly believes until he loves for his brother what he loves for himself.” Narrated by al-Bukhaari, 13; Muslim, 45.

12 – At times of hardship and war we see the true meaning of the words of Allaah (interpretation of the meaning):

“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety)”

[al-Maa'idah 5:2]

Ways of cooperating in da’wah and supporting Islam include: waging jihad against the kuffaar and hypocrites for the sake of Allaah, joining with the people of Islamic da’wah in fighting the followers of kufr and misguidance, and preparing all means and tools for jihad for the sake of Allaah.

One of the ways of cooperating in supporting Islam that was invented at the time of the Prophet (peace and blessings of Allaah be upon him) is cooperating in killing those who claimed to be Prophets, killing the leaders of the mushrikeen and the apostates, including those who insulted the Prophet (peace and blessings of Allaah be upon him).


And importantly note that we want to talk about and share with you it is about Quran reading and doing Quran recitation online to comprehend it, Ramadan is the month when the mind blowing Holy Quran has been uncovered. A miracle by the Maker of the worlds, Allah (SWT) Should we not spiritualize him by reading Quran the endowment he has sent down for us and we should learn Arabic Quran by heart to have the power of it and we as Moslem should try to learn quran with translation to comprehend it while we do Quran memorization and let our heart fill will teardrops of glory and wash away our sins in the month of Ramadan many people teach quran and we should participate in teaching quran as much as we could. important note to before starting to read koran& after social intercourse or menstrual bleeding one must not touch the holy Quran or do quran recitation and also not do quran memorization until after bathing non-Muslim should not handle the religious writing, but may concentrate to Quran online. Based upon all these things in your thoughts when one is not reading or reciting holy Quran it ought to be closed and stored in nice and clean position, it should never be placed on floor or in a toilet and Muslim will require to focus on reading quran the tajweed quran and its patterns with a proper institute.

End from online Quran reciter blog

Should he show that he is hafiz of Qur’aan so as to encourage people?

I am hafiz of Qur’aan, praise be to Allaah. Is speaking of that for the purpose of encouraging others permissible? Or is it something that should be kept secret between a person and his Lord? i.e. is it better to conceal it?.

Praise be to Allaah.
It is permissible for a person to speak of what Allaah has blessed him with of knowledge or hifz (memorization of Qur’aan) if that is done so as to ward off harm or to serve the interests of people, such as if he wants to encourage them to memorize Qur’aan and seek knowledge, and that is not regarded as the kind of self-praise that is forbidden. Allaah tells us that Yoosuf (peace be upon him) said (interpretation of the meaning):

“[Yoosuf (Joseph)] said: ‘Set me over the store‑houses of the land; I will indeed guard them with full knowledge” (as a minister of finance in Egypt)’”

[Yoosuf 12:55].

‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: I recited seventy-odd soorahs to the Messenger of Allaah (peace and blessings of Allaah be upon him) and the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) know that I am the most knowledgeable among them of the Book of Allaah. If I knew that anyone was more knowledgeable than me, I would go to him. Narrated by Muslim (4502).

Al-Nawawi (may Allaah have mercy on him) said, commenting on this hadeeth: This hadeeth shows that it is permissible for a person to mention virtues and knowledge that he has if there is a need for that.

With regard to the prohibition on praising oneself, that refers to praising oneself unnecessarily, when the motive is boasting and self-admiration. But prominent people often praised themselves when there was a need, such as to ward off harm thereby or to achieve something that is in the people’s interests, or to encourage them to acquire knowledge from him, and so on. An example of serving the people’s interests is when Yoosuf (peace be upon him) said: “Set me over the store‑houses of the land; I will indeed guard them with full knowledge”, and an example of warding off harm is when ‘Uthmaan (may Allaah be pleased with him) said, when he was under siege that he had supplied equipment to the army that went to Tabook, and had dug the well of Roomah. And an example of encouragement to others is when Ibn Mas’ood said this (the words quoted above) and when Sahl ibn Sa’d said: There is no one left who has more knowledge of that than me, and when someone else said: You have come to the expert, and so on. End quote.

But whenever a person is able to conceal his knowledge, that is better, because his showing it and speaking of it may open the door to the shaytaan and cause him to fall into pride and self-admiration.

And Allaah knows best.

Building more houses than are needed and paying zakaah on them

I have read in one hadeeth that if a man builds houses more than what is required then on the day of judgement he will have to carry those houses a burden on his back. I would like to know that if one pays proper zakat of the extra houses then still he has to burden those on his back on the day of judgement.

Praise be to Allaah.
Firstly:

We do not know of this hadeeth to which you refer. The one who it is proven will carry things on his back on the Day of Resurrection is the one who took things unlawfully from others in this world, whether by force or by stealth, or stealing booty from the battlefield before the spoils of war were distributed.

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) stood before us and spoke about war booty and how serious the matter is. He said,

“I should not like to see anyone amongst you on the Day of Resurrection, carrying on his neck a sheep that will be bleating, or carrying on his neck a horse that will be neighing, saying: ‘O Messenger of Allaah! Help me!’ and I will reply, ‘I cannot do anything for you, for I have conveyed Allaah's Message to you.’ Nor should I like to see a man carrying on his neck, a camel that will be grunting, saying: ‘O Messenger of Allaah! Help me!’ and I will reply, ‘I cannot do anything for you, for I have conveyed Allaah's Message to you.’  Or one carrying on his neck gold and silver, saying: ‘O Messenger of Allaah! Help me!’ and I will reply, ‘I cannot do anything for you, for I have conveyed Allaah's Message to you.’ or one carrying clothes that will be fluttering, saying: ‘O Messenger of Allaah! Help me!’ and I will reply, ‘I cannot do anything for you, for I have conveyed Allaah's Message to you.’”

Narrated by al-Bukhaari, 2908; Muslim, 1831

Secondly:

With regard to a Muslim building a house that is bigger than he and his family need, Ibn Hazm said:

(The scholars) are agreed that it is obligatory for a man to build that which will shelter him and his family from prying eyes and from cold, heat and rain, or to buy a house or dwelling that will cover him in the manner mentioned. And they agreed that it is permissible to seek to earn more money and build a more spacious house so long as that is done by halaal means and he fulfils all his duties towards Allaah, but they differed as to whether that is makrooh or not.”

Maraatib al-Ijmaa’, p. 155

What the Muslim should do is not to go to excess in matters of this world, and to limit himself to what he needs, based on the general meaning of the verses which forbid extravagance, such as the verse in which Allaah says (interpretation of the meaning):

“And those who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes)”

[al-Furqaan 25:67]

Al-Tirmidhi (4283) narrated from Khabbaab (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “A person will be rewarded for all his spending except what he spends on building.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. Also narrated by al-Bukhaari (5672) from Khabbaab (may Allaah be pleased with him). Ibn Hajar said: This is understood as referring to what exceeds one’s requirements.

This is also indicated by the way the Prophet (peace and blessings of Allaah be upon him) was: he rose above preoccupation with this world, and warned his ummah against indulging in worldly pleasures, as he said in the hadeeth: “By Allaah, I do not fear poverty for you but I fear prosperity in this world as those who came before you became prosperous, and you start to compete with one another in worldly gains, as they did, then you will be destroyed as they were.”

Narrated by al-Bukhaari, 3158; Muslim, 2961.

Thirdly:

There is no zakaah due on the houses that a Muslim builds for his family or children, even if their value rises. And houses that he builds to rent them out are not subject to zakaah themselves, rather zakaah is due on the rent if it reaches the nisaab and one whole hijri year has passed. Houses that he builds in order to sell them are subject to zakaah, because they are a kind of trade goods, so after one year has passed he should calculate their value and pay zakaah on them, one-quarter of one-tenth of the total value.

For more details on this issue and the evidence, see the answer to question no. 10823.

And Allaah knows best.

He is afraid that his good deeds will count for nothing on the Day of Resurrection

I am fearful my good deeds will not matter in the hereafter. i heard a story of a mother and son and how the son took care of his old mom, cleaned her, bathed her, and watched out for her. One day he said in his heart if she died he wouldnt care.(dont know the exact words) on the day of judgment Allah threw him in the fire for having said that.
I am worried that something i might of intended to happen or said or had a bad thought of might go against me on the day of judgment.
Please help me correct my ways and let me know the right understanding. Your answer could change my life completely so please help me to get the right knowledge so i can stay on the path of my lord.

Praise be to Allaah.
Fear of one’s good deeds being rendered invalid and having a tough reckoning on the Day of Resurrection is one of the most serious thoughts that give the righteous sleepless nights and prevented many of the pious close friends of Allah from sleeping comfortably. Because of it tears have flowed from the eyes of worshippers whose hearts Allah, may He be glorified and exalted, described as being full of fear, and He praised them for hastening to do good deeds. This is seen in the verse in which He, may He be glorified and exalted, says (interpretation of the meaning):

“And those who give that (their charity) which they give (and also do other good deeds) with their hearts full of fear (whether their alms and charities, etc., have been accepted or not), because they are sure to return to their Lord (for reckoning).

It is these who race for the good deeds, and they are foremost in them (e.g. offering the compulsory Salat (prayers) in their (early) stated, fixed times and so on).”

[al-Mu’minoon 23:60-61].

It was narrated that ‘Aa’ishah (may Allah be pleased with her) said:

I asked the Messenger of Allah (blessings and peace of Allah be upon him) about this verse (interpretation of the meaning): “And those who give that (their charity) which they give (and also do other good deeds) with their hearts full of fear” [al-Mu’minoon 23:60]. ‘Aa’ishah said: Are they those who drink alcohol and steal? He said: No, O daughter of as-Siddeeq; rather they are the ones who fast and pray and give charity, but they fear that it will not be accepted from them; they are the ones who race for the good deeds.”

Narrated by at-Tirmidhi, no. 3175; classed as saheeh by Ibn Katheer in Tafseer al-Qur’aan al-‘Azeem, 1/176.

Despite that, the feelings of fear – in these people – did not turn into constant anxiety that prevents one from striving or makes one despair, and it did not turn into insinuating thoughts (waswaas) that are contrary to what one may understand from dozens of verses of hope in the Holy Qur’aan.

Have you not heard the words of Allah, may He be glorified and exalted (interpretation of the meaning): “Surely! Allah wrongs not even of the weight of an atom (or a small ant), but if there is any good (done), He doubles it, and gives from Him a great reward” [an-Nisa’ 4:40]?

And Allah, may He be glorified and exalted, says (interpretation of the meaning):

“Whosoever brings good (Islamic Monotheism along with righteous deeds), he shall have the better thereof, and whosoever brings evil (polytheism along with evil deeds) then, those who do evil deeds will only be requited for what they used to do” [al-Qasas 28:84]

“Verily! As for those who believe and do righteous deeds, certainly! We shall not suffer to be lost the reward of anyone who does his (righteous) deeds in the most perfect manner.

These! For them will be Adn (Eden) Paradise (everlasting Gardens); wherein rivers flow underneath them, therein they will be adorned with bracelets of gold, and they will wear green garments of fine and thick silk. They will recline therein on raised thrones. How good is the reward, and what an excellent Murtafaqa (dwelling, resting place, etc.)!”

[al-Kahf 18:30-31]

“Certainly it is that one who pays obedience and shows perseverance, then surely Allah does not allow to go waste the reward of those who do good in perfection”

[Yoosuf 12:90].

What the Muslim is required to believe in – with real faith that is manifested in his actions and in his thoughts – is the justice and generosity of Allah and that He, may He be glorified and exalted, does not cause to be lost the reward of one who does good deeds, and He does not wrong anyone even the weight of an atom (or a small ant); rather He rewards good deeds with good, and He responds to bad deeds with pardon and forgiveness for whomever He will.

Listen – O slave of Allah – to what your Lord says to us and His true words about Himself, may He be glorified, which He addresses to both hearts and minds (interpretation of the meaning):

“Why should Allah punish you if you have thanked (Him) and have believed in Him. And Allah is Ever All Appreciative (of good), All Knowing.”

[an-Nisa’ 4:174].

Fear of a bad reckoning and having one’s good deeds rendered invalid is one of the strongest means of creating a peaceful society in which people strive hard to do righteous deeds and acquire virtuous characteristics, as is stated in the Holy Qur’aan in the verse quoted above, in which Allah, may He be glorified and exalted, says (interpretation of the meaning):

“And those who give that (their charity) which they give (and also do other good deeds) with their hearts full of fear (whether their alms and charities, etc., have been accepted or not), because they are sure to return to their Lord (for reckoning).

It is these who race for the good deeds, and they are foremost in them (e.g. offering the compulsory Salat (prayers) in their (early) stated, fixed times and so on).”

[al-Mu’minoon 23:60-61].

It is mentioned again when fear of a bad reckoning on the Day of Resurrection is mentioned alongside upholding ties of kinship and helping the poor and needy. That is in the verse in which Allah, may He be glorified and exalted, says (interpretation of the meaning):

“Those who join that which Allah has commanded to be joined (i.e. they are good to their relatives and do not sever the bond of kinship), fear their Lord, and dread the terrible reckoning (i.e. abstain from all kinds of sins and evil deeds which Allah has forbidden and perform all kinds of good deeds which Allah has ordained)”

[ar-Ra‘d 13:21].

Hence it was narrated from al-Fudayl ibn ‘Iyaad (may Allah have mercy on him) that he said: “Whoever fears Allah, that fear will guide him to all that is good.” End quote.

To sum up, Islam enjoins you to strike a balance between fear and hope and not let one of them outweigh the other. Rather you should travel with them towards Allah like a bird with two wings, and do not let the Shaytaan have control over you so that your hope weakens, or let him make you forget the mutawaatir evidence in the Qur’aan and Sunnah that points to the vastness of Allah’s generosity. A small but sincere righteous deed may be sufficient to grant you admittance to Paradise.

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: “Whilst a man was walking on the road, he found a thorny branch on the road, so he removed it. Allaah appreciated that and forgave him.”

Narrated by Muslim, no. 1914.

See also the answer to question no. 125618

And Allah knows best.

She gave birth to a child who only had four fingers; how should she deal with this calamity?

A son was born to me who has only four fingers on his right hand, and I was not bothered by that, but last night I was looking at a picture of a right hand and how Allah creates the fingers and palm so beautifully, and I burst into tears. It is true that I cannot do much about it, but I do not know why my son is like this, when there is no one else in the family who has this condition; even his older brother is physically complete.
I think these feelings are natural and would be felt by any mother in a situation such as mine. I am very upset by it but I do not show my pain. But sometimes I think how I am going to answer his questions when children make fun of him in school when he is older, and he comes to me and asks me about that. What should I tell him then?.

Praise be to Allaah.
We understand your feelings towards your child as a mother and how you feel when you see that Allah has tested your son with what you mentioned. We will highlight a few points that we hope will be beneficial to you in dealing with this test and handling it well.

-1-

You have to ponder the great wisdom of Allah, may He be exalted, in what He decrees; the fact that your son was created with only four fingers is included in what you should ponder. Allah, may He be exalted, has not created anything in vain; rather He has created it for sublime reasons and great wisdom. For example, He has decreed that some of His creation should be affected by physical defects in which they vary. One of the greatest wisdoms behind that is that this is a test for his parents, and for the son when he grows up and become an adult who is accountable. We have discussed this in detail in the answer to question no. 13610.

-2-

We hope that you will not be distracted by painful memories, because focusing too much on feelings of sorrow and pain will lead to neglecting your duties and not striving in the child’s best interests. It may also lead you -- Allah forbid -- to get angry and object to what Allah, may He be exalted, has done.

-3-

We do not think that the fact that Allah created your son with four fingers is a serious test. Allah has made his mind sound and has made him able to move, and he can eat, sleep, see and hear. These are great blessings for which you need to be grateful.

-4-

We advise you to take care of your son and teach him skills in which he may be able to surpass his peers, to make up for the defect in his body. For example, you could teach him to memorize Qur’aan or seek knowledge, which will make him a distinctive child who is praised, so he will not feel that he is less than his peers.

-5-

Avoid dealing with him on the basis of pure emotions; do not let him see that you are upset or sad, so that he will not feel that he is less than his siblings or peers.

-6-

Tell his brothers and sisters that they have to be careful in the way they speak to him and not make fun of him, and there should be strict punishment for anyone who goes against that.

-7-

Work with the school administration and social services so that he will be taken care of and looked after, anyone making fun of him will be punished and he will be helped to overcome the effects of that if it happens.

-8-

Try to make your son one of those who frequent the mosques, so that he will have good friends who are seekers of knowledge and those who have memorized the Qur’aan. These are the people who -- in sha Allah -- will not make fun of him.

When he grows up, teach him that Allah, may He be exalted, has tested other people with things that are more severe than what he has been tested with. There are some who cannot move, and some who are insane, or blind, or deaf, or who have leukaemia, or who have to have kidney dialysis every two days, and so on. There are many severe calamities that Allah has spared him from. He should understand that what Allah has tested him with is nothing in comparison to other severe calamities. Over and above all that, he should understand that he has been given the greatest blessing, namely Islam; Allah has made him one of those who proclaim the Oneness of Allah, which is an immense blessing for which he should give thanks with his heart, his tongue and all his physical faculties. And he should understand that this world is the place of tests, trials, sorrow, pain and imperfection, and that happiness, joy and perfection will come in the Paradise of eternity, so let him strive to be one of its people.

We ask Allah, may He be exalted, to help you and make things easy for you, and we ask Him, may He be exalted, to guide him to that which leads to His pleasure.

And Allah knows best.

And importantly& note that we want to talk about and share with you it is about Quran reading and doing Quran recitation online to comprehend it, Ramadan is the month when the mind blowing Holy Quran has been uncovered. A miracle by the Maker of the worlds, Allah (SWT) Should we not spiritualize him by reading Quran the endowment he has sent down for us and we should &  learn Arabic Quran by heart to have the power of it and we as Moslem should try to Learn Quran with translation to comprehend it while we do Quran memorization and let our heart fill will teardrops of glory and wash away our sins in the month of Ramadan many people teach quran and we should participate in teaching quran as much as we could. important note to before starting to read koran&  After social intercourse or menstrual bleeding one must not touch the holy Quran or do quran recitation and also not do quran memorization until after bathing non-Muslim should not handle the religious writing, but may concentrate to Quran online. Based upon all these things in your thoughts when one is not reading or reciting holy Quran it ought to be closed and stored in nice and clean position, it should never be placed on floor or in a toilet and Muslim will require to focus on  reading Quran the tajweed quran and its patterns with a proper institute.
End from online Quran reciter blog.

Tuesday 13 March 2012

Can those who have committed homosexual acts be forgiven, and is it permissible for such a person to get married?

Could inform me regarding the Islamic view about people who have committed homosexual acts, but have repented and abstained from such acts. Should they be stoned to death? Can they be forgiven? And are they allowed to marry people of the opposite gender?

Praise be to Allaah.
Undoubtedly the sin of homosexuality is one of the worst sins; indeed, it is one of the major sins (kabaa’ir) that Allaah has forbidden. Allaah destroyed the people of Loot (peace be upon him) with the most terrifying kinds of punishment because they persisted in their sin and made this evil action commonplace and acceptable among themselves. Allaah says (interpretation of the meaning):
“So when Our Commandment came, We turned (the towns of Sodom in Palestine) upside down, and rained on them stones of baked clay, in a well-arranged manner one after another; Marked from your Lord” [Hood 11:82-83].
Then Allaah says, warning those who come after them of the nations who do the same deed as they did (interpretation of the meaning):
“and they are not ever far from the Zaalimoon (polytheists, evildoers)” [Hood 11:83]
And Allaah says (interpretation of the meaning):
“And they indeed sought to shame his guest (by asking to commit sodomy with them). So We blinded their eyes (saying), ‘Then taste you My Torment and My Warnings.’” [al-Qamar 54:37]
The Prophet (peace and blessings of Allaah be upon him) said: “Whoever you find doing the action of the people of Loot, kill them, the one who does it and the one two whom it is done.” (Narrated by Ahmad, 2727; classed as saheeh by al-Albaani in Saheeh al-Jaami’ al-Sagheer wa Ziyaadatihi, no. 6589).
Imaam Ibn al-Qayyim (may Allaah have mercy on him) said:
It was reported that the Prophet (peace and blessings of Allaah be upon him) said: “Kill the one who does it and the one to whom it is done.” (Reported by the four authors of Sunan. Its isnaad is saheeh. At-Tirmidhi said it is a hasan hadeeth).
Abu Bakr al-Siddeeq judged in accordance with this, and he wrote instructions to this effect to Khaalid, after consulting with the Sahaabah. ‘Ali was the strictest of them with regard to that. Ibn al-Qasaar and our shaykh said: the Sahaabah agreed that [the person who does homosexual acts] should be killed, but they differed as to how he should be killed. Abu Bakr al-Siddeeq said that he should be thrown down from a cliff. ‘Ali (may Allaah be pleased with him) said that a wall should be made to collapse on him. Ibn ‘Abbaas said, they should be killed by stoning. This shows that there was consensus among them that [the person who does homosexual acts] should be killed, but they differed as to how he should be executed. This is similar to the ruling of the Prophet (peace and blessings of Allaah be upon him) concerning the person who has intercourse with a woman who is his mahram [incest], because in both cases intercourse is not permitted under any circumstances. Hence the connection was made in the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him) who reported that the Prophet (peace and blessings of Allaah be upon him) said, “Whoever you find doing the deed of the people of Loot, kill them.” And it was also reported that he (peace and blessings of Allaah be upon him) said: “Whoever has intercourse with a woman who is his mahram, kill him.” And according to another hadeeth with the same isnaad, “Whoever has intercourse with an animal, kill him and kill the animal with him.” (Narrated by Ahmad, 2420; Abu Dawood, 4464; al-Tirmidhi, 1454; al-Haakim, 4/355).
This ruling is in accordance with the ruling of sharee’ah, because the worse the haraam action is, the more severe the punishment for it. Having intercourse in a manner that is not permissible under any circumstances is worse than having intercourse in a manner which may be permitted in some circumstances, so its punishment is more severe. This was stated by Ahmad in one of the two reports narrated from him. (Zaad al-Ma’aad, part 5, p. 40-41).
The same applies to the sin of lesbianism. There is no doubt among the fuqahaa’ that lesbianism is haraam and is a major sin, as stated by al-Haafiz Ibn Hajar (may Allaah have mercy on him). (Al-Mawsoo’ah al-Fiqhiyyah, part 24, p. 251).
With regard to the specific type of punishment mentioned in the question – stoning to death – this kind of punishment is for the adulterer who is married. The shar’i punishment for the crime of homosexuality is execution – by the sword, according to the most correct view – as was narrated in the discussion above about the differences among the scholars as to how this execution should be carried out. As far as lesbianism is concerned, there is no hadd for it, but it is subject to ta’zeer [unspecified punishment to be determined at the discretion of the qaadi]. (al-Mawsoo’ah al-Fiqhiyyah, part 24, p. 253).
But if the person who does this evil deed, or any other action which is subject to a hadd punishment, repents, gives up that sin, seeks forgiveness, regrets what he has done and intends never to go back to it – Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked about that, and he answered:
If he truly repents to Allaah, Allaah will accept his repentance, and he does not need to confess his sin to anyone so that the hadd punishment would be carried out on him.
(Majmoo’ al-Fataawaa, part 34, p. 180).
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 ¾ 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. And whosoever repents and does righteous good deeds; then verily, he repents towards Allaah with true repentance” [al-Furqaan 25:69-71].
If he repents sincerely towards Allaah, there is no reason why he should not get married, and indeed it may be obligatory in his case, as a protection for him and in accordance with what Allaah has permitted. And Allaah knows best. May Allaah bless our Prophet Muhammad.

How can zinaa be proven?

I know that in the past if someone has committed adultery, they had to bring 4 witnesses .
My question is can we prove that today by using latest scientific methods as the DNA test, instead of bringing 4 witnesses.

Praise be to Allaah.
According to Islamic sharee’ah, zinaa can only be proven by clear evidence, namely the testimony of four trustworthy and sound witnesses who saw it actually happen, or by confession of guilt, or by the woman becoming pregnant. It cannot be proven by DNA testing or by use of cameras and videos in place of the things mentioned above. And Allaah knows best.

They committed zina, then they repented and got married, but she is sure that they will be punished and their children will be deformed

I have a friend who got to know a man 6 years ago. Praise be to Allaah, they have got married, but before that they committed zina. My friend deeply regrets what she did, she weeps night and day and offers all the prayers and prays for forgiveness every day. After getting married, they went for ‘Umrah and they intend to do Hajj, but her husband wants children and she is afraid that she will produce a deformed child as a punishment from Allaah. She says that the one who commits zina will be punished in this world and in the Hereafter even if he or she repents. Is this true? Will they go to Hell?.

Praise be to Allaah.
We praise Allaah for having enabled them to repent, and we ask Him to reward them and make them steadfast. Undoubtedly the immoral actions that they committed are causes of Allaah’s punishment in this world and in the Hereafter, but there is the hope that sincere repentance from this action, regret for what was done, resolve not to do it again, and weeping for having sinned against Allaah and violated the sanctity of the Muslims will all be good for this repentant person and will be the cause of his or her bad deeds being turned to good deeds. 
This sister’s repentance should not lead her to despair of the mercy of Allaah, for the Shaytaan will exploit this and will prevent her from repenting and doing good deeds. 
It is good that she regrets what she did and weeps and repents and prays for forgiveness, out of recognition of the seriousness of the sin that she and her husband committed. But it is not good for her to despair of the mercy of Allaah and think badly of Him, may He be exalted. 
Our Lord has told us that He forgives all sins, no matter how great they are or how many, if we repent to Him, and He has forbidden us to despair of His mercy, as He says (interpretation of the meaning): 
“Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful”
[al-Zumar 39:53] 
And He has told us that He will turn evil deeds to good deeds for the one who is sincere in his repentance, even if he has committed shirk and murder and zina, which are the gravest of sins. Allaah says (interpretation of the meaning): 
“And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse -- and whoever does this shall receive the punishment.
69. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;
70. Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft‑Forgiving, Most Merciful”
[al-Furqaan 25:68-70] 
Our Prophet (peace and blessings of Allaah be upon him) told us that Allaah rejoices over the repentance of His slave and that the one who repents from sin is like one who did not sin. 
Hence we can see that it is wrong to say that the one who commits zina will be punished in this world and in the Hereafter even if he repents. The evidence quoted above proves that this idea is false. Rather Allaah encourages His slaves to repent and rewards them for it if they do it; He does not punish them. 
So there is no need to fear having children and no need to be anxious. 
Ask Allaah for righteous children, and seek the help of your Lord, and do many good deeds. We ask Allaah to help you to do that which pleases Him. 
And Allaah knows best.

Expiation for committing adultery with a married woman

What is the expiation for one who committed adultery with a married woman?.

Praise be to Allaah.
Zina (adultery) is nothing but evil. But with a married woman it is a greater sin because that is a transgression against the husband’s honour. Allaah says concerning zina (interpretation of the meaning): 
“And come not near to unlawful sex. Verily, it is a Faahishah (i.e. anything that transgresses its limits: a great sin), and an evil way (that leads one to hell unless Allaah forgives him)”
[al-Isra’ 17:32] 
The Prophet (peace and blessings of Allaah be upon him) said: “If a man commits zina, faith will come out of him until it becomes like a cloud over him, and when he stops, his faith comes back to him.” Narrated by Abu Dawood, 4690; al-Tirmidhi, 2625; classed as saheeh by al-Albaani in Saheeh Abi Dawood. 
Ibn Hajar al-Haythami said in al-Zawaajir ‘an Iqtiraaf al-Kabaa’ir (2/138): Thus it is also known that there are different categories of zina. If it is done with a non-mahram woman who has no husband it is a serious matter. It is more serious if it is with a non-mahram woman who has a husband; it is more serious still if it is with a mahram. The zina of a previously-married person is worse than zina of a virgin, which is indicated by the fact that the punishment is different. And the zina of an old man who is of sound mind is worse than the zina of a young man, and the zina of a free man or a knowledgeable man is worse than the zina of a slave or one who is ignorant. End quote. 
The expiation for committing zina with a married woman or any other is sincere repentance that fulfils all the conditions of repentance. That involves giving up the sin completely, regretting what one has done and resolving never to go back to it. Whoever does that has repented to Allaah, and whoever repents, Allaah will accept his repentance and turn his bad deeds into good deeds, as Allaah says (interpretation of the meaning): 
“Know they not that Allaah accepts repentance from His slaves and takes the Sadaqaat (alms, charity), and that Allaah Alone is the One Who forgives and accepts repentance, Most Merciful?”
[al-Tawbah 9:104] 
“And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment.
69. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;
70. Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft‑Forgiving, Most Merciful”
[al-Furqaan 25:68-70] 
Al-Bukhaari (4436) and Muslim (174) narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that some people from among the mushrikeen who had killed and killed a great deal, and committed zina and done it a great deal came to Muhammad (peace and blessings of Allaah be upon him) and said: “What you are saying and calling us to is good, if only you could tell us that there is any expiation for what we have done.” Then the words “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” [al-Furqaan 25:68] and “Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah” [al-Zumar 39:52] were revealed. 
Whoever falls into zina must hasten to repent to Allaah and conceal himself with His concealment, and not disclose what he has done, because the Prophet (peace and blessings of Allaah be upon him) said: “Avoid this filthy thing that Allaah has forbidden, and whoever commits any sin of that nature let him conceal himself with the concealment of Allaah.” Narrated by al-Bayhaqi and classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 663. 
Muslim (2590) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah does not cover any slave in this world but Allaah will also cover him on the Day of Resurrection.” 
And Allaah knows best.

A book which includes lies against the Prophet (peace and blessings of Allaah be upon him) concerning the ruling on zina

I read in alkhilaph's pumphlet regarding sying of holy prophet(ahadith)that some one asked prophet that I like a women at my work place, I love her ,can I have sex with that women,answer by prophet was yes.
I feel the answer as written in that pumphlet is wrong but to certify that I would greatly value your opinion.

Praise be to Allaah.
Firstly: 
This book called al-Khilaaf is not known; perhaps it is one of the books of the Raafidi Shi’ah, because they have a book by this name which they claim deals with matters of dispute between the Islamic sects.                                                  
The Raafidi Shi’ah would not refrain from telling lies against the Prophet (peace and blessings of Allaah be upon him). Shaykh al-Islam Ibn Taymiyah described them as being “the worst liars among people and the worst in breaking promises.” Majmoo’ al-Fataawa, 28/484. And he also said in Minhaaj al-Sunnah al-Nabawiyyah (1/8) that they are the worst liars when it comes to transmitting reports, and the most ignorant of people in terms of reasoning. They believe reports which the scholars know are obviously false, and they reject well-known facts that have been passed down from generation to generation. With regard to the transmission of knowledge and the narrators of ahaadeeth and reports, they do not differentiate between lies, mistakes and ignorance or whether the narrator is of good character, has a sound memory and is known for his knowledge of the reports.  
In Minhaaj al-Sunnah (2/87) he also said: “Among the people who pray towards the qiblah you will not find any more ignorant than the Raafidi Shi’ah… they are the worst liars among people without a doubt… and they are the most hypocritical.” 
Secondly: 
With regard to the hadeeth you ask about, no rational person would doubt that it is falsely attributed to the Prophet (peace and blessings of Allaah be upon him), because how could the Prophet (peace and blessings of Allaah be upon him) permit zina (adultery, fornication) when it is well known in Islam that it is forbidden? Indeed the Prophet (peace and blessings of Allaah be upon him) forbade the things that may lead to zina, such as a man being alone with a non-mahram woman, shaking hands with her, careless mixing between men and women, and women speaking in a soft and gentle manner, etc. 
Hence Allaah says (interpretation of the meaning): 
“And come not near to unlawful sex. Verily, it is a Faahishah (i.e. anything that transgresses its limits: a great sin, and an evil way that leads one to hell unless Allaah Forgives him)”
[al-Isra’ 17:32] 
Think about this: Allaah forbids us to come near to zina, which is more emphatic than simply saying do not do it, because this means that all the things that lead up to it or promote it are also forbidden. Tafseer al-Sa’di, p. 742. 
And 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”
[al-Furqaan 25:68-70] 
This abhorrent immoral action (illegal sexual intercourse) is mentioned alongside associating others with Allaah and killing innocent souls, because it kills virtue, spreads evil, destroys honour, mixes lineages, and other evil consequences and diseases which cause disintegration of nations and societies. 
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the adulterer commits adultery he is not a believer.” 
Narrated by al-Bukhaari, 2475; Muslim, 57. 
Al-Bukhaari narrated (7047) from Samurah ibn Jundub that the Prophet (peace and blessings of Allaah be upon him) said, in a lengthy hadeeth in which he described different kinds of punishment in the grave: “… and we went on and came to something like a tannoor oven, whose top was narrow and its base was wide, in which there were screams and voices. We looked inside and saw naked men and women, to whom flames came from beneath. When those flames came to them, their voices became loud and they rose up until they almost came out, then when the flames died down they went back. I said to them [the two angels], ‘Who are these people?’… They said, ‘As for the naked men and women who were in something like a tannoor oven, they are the adulterers and adulteresses.’” 
Ahmad (21708) narrated that Abu Umaamah said: A young man came to the Prophet (peace and blessings of Allaah be upon him) and said, “O Messenger of Allaah, give me permission to commit zina.” The people turned to him to rebuke him, saying, “Shh, shh.” (The Prophet (peace and blessings of Allaah be upon him)) said, “Come here.” So he came close to him and he told him to sit down. He said, “Would you like that for your mother?” He said, “No, by Allaah, may I be sacrificed for you.” He said, “Nor do people like it for their mothers.” He said, “Would you like it for your daughter?” He said, “No, by Allaah, may I be sacrificed for you.” He said, “Nor do people like it for their daughters.” He said, “Would you like it for your sister?” He said, “No, by Allaah, may I be sacrificed for you.” He said, “Nor do people like it for their sisters.” He said, “Would you like it for your paternal aunt?” He said, “No, by Allaah, may I be sacrificed for you.” He said, “Nor do people like it for their paternal aunts.” He said, “Would you like it for your maternal aunt?” He said, “No, by Allaah, may I be sacrificed for you.” He said, “Nor do people like it for their maternal aunts.” Then he placed his hand on him and said, “O Allaah, forgive his sin, purify his heart, and guard his chastity.” And after that, this young man never did anything. 
Al-‘Iraaqi said in Takhreej Ahaadeeth al-Ihya’: Ahmad narrated this with a jayyid isnaad whose men are the men of saheeh. 
There are very many verses and saheeh hadeeth which state how repugnant this crime is and which describe the fate of those who do it, in this world and in the Hereafter. So how, after all that, can these ugly words be attributed to the Messenger of Allaah (peace and blessings of Allaah be upon him)? 
Moreover, this sinful liar says, “If this man is attracted to a woman at his place of work”.
Did the companions of the Prophet (peace and blessings of Allaah be upon him), who were the best generation, have “places of work” in which men and women came together and mixed? 
The questioner and others should beware of these reprehensible and immoral misconceptions, and not pay any attention to them. 
This liar who falsely attributes words to the Messenger of Allaah (peace and blessings of Allaah be upon him) indeed deserves to be included in the words of the Prophet (peace and blessings of Allaah be upon him) said: “Whoever tells lies against me deliberately, let him take his place in Hell.” Narrated by al-Bukhaari, 111; Muslim, 3.