4 Sha'bãn, 1436

(22 May, 2015)

ا ن بيه ل ثوتوا ءاموا الذ ا ذعوحا ثوتة اللذ هك غس ه ص أن رج ك سئاحك غيك ىف ذات وسذ صى ج من ت

تا نار ت اال

"O you who believe! Turn to Allãh in sincere Tawbah! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which

rivers flow."

[At-Tahrīm: 8]

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A Soldier of At-Tawhīd

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Introduction

ابمس هللا اصمحن اصحميعالة واسالم ػيل املصسنيامحلس هلل رب اؼاملني وا

One of the beautiful Names and Attributes of Allãh (تعالي) is At-Tawwãb – i.e. the One Who

accepts Tawbah (repentance). Tawbah is one of the great blessings which Allãh (تعالي) has

bestowed upon mankind and is a sign of His Infinite Mercy. Allãh (تعالي) says:

ذ وذاب اصذحمي ـوأن اذ ―And I am At-Tawwãbur-Rahīm (i.e. the One Who accepts repentance, the Most

Merciful).‖

[Al-Baqarah: 160]

Indeed, irrespective of how much the slave transgresses or how great his sins are, At-

Tawwãbur-Rahīm is always ready to accept his sincere Tawbah. The Prophet (ملسو هيلع هللا ىلص) said:

خسط س ان هللا غزوجي خسط س ابي، خوب ميسء اهنار. و

اي. حىت ثعع اضمس من مغصهباابهنار، خوب ميسء “Verily, Allãh عزوجل stretches out His Hand during the

night, so that the one who sins during the day can repent,

and He stretches His Hand out during the day, so that the

one who sins during the night can repent, until the sun rises

from the west.”

[Sahīh Muslim: 2759]

Such is the Mercy of Ar-Rahmãn, for indeed Tawbah is the lifeline that He (تعالي) has thrown

to the son of Ãdam (عليه السالم) in order to save him from drowning in sin.

The Definition and Ruling of "Tawbah"

The Arabic word “Tawbah” literally means “return”, however what is intended by this term,

from the Islamic perspective, is “the act of turning back from sin and disobedience to Allãh

and returning to His obedience”. It is the consensus of the „Ulamã‟ that Tawbah is

obligatory, and thus one must make Tawbah from all his sins. They also agree that it must be

done immediately and that it is not permissible to delay – for indeed one does not possess

knowledge of his/her appointed time (i.e. death). Allãh (تعالي) says:

ذ ذ ـاه ـما اذ وء ب ون اسه ن ؼم لذ ـل ز اوتة ػل اللذ م وكن اللذ ي ػ مذ خوتون من كصة فبوـئم خوب اللذ

امي حىامي ست اذ -ػ و ئ ـ ون اسذ ن ؼم لذ ذا حض حىتذ ت اوتة ثخت ا ا

موت كال ا ن وال أحسم ا

امي م ػشااب أ ـئم أغخسن ن موثون وم نفذار أو الذ―Allãh accepts only the Tawbah of those who do evil in ignorance and foolishness and

repent soon (afterwards); it is they to whom Allãh will forgive and Allãh is Ever All-

Knower, All-Wise. And of no effect is the Tawbah of those who continue to do evil deeds

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until death faces one of them and he says: ―Now I repent‖; nor of those who die while they

are disbelievers. For them, We have prepared a painful torment.‖

[An-Nisã': 17-18]

„Alī bn Abī Talhah reported that Ibn „Abbãs (رضي هللا عنه) said about the statement: (and

repent soon [afterwards]), meaning “Until just before he (or she) looks at the angel of

death.”

The Conditions of Tawbah

The word “Tawbah” is a comprehensive term with deep meaning. It is not, as some people

may think, merely words to be uttered whilst persisting in sin. Consider Allãh‟s Statement:

ذك ثذ ثوتوا ا خغفصوا رج وأن اس

―Seek the forgiveness of your Lord, and turn to Him in Tawbah.‖

[Hūd: 3]

It is apparent, from this Ãyah, that Tawbah is something more than seeking forgiveness and

thus the „Ulamã‟ have agreed upon a number of conditions that must be fulfilled in order for

one‟s Tawbah to be accepted by Allãh (تعالي). If the sin is attached to the rights of Allãh

:Alone then there are three conditions that must be met (تعالي)

1. Giving up the sin immediately.

2. Regretting what has happened in the past.

3. Resolving not to go back to it.

However, if the sin is connected to the right of another person there is a fourth condition that

must be fulfilled, in addition to the three listed above:

4. Making amends with the person(s) whom one has wronged, or asking for their forgiveness.

It should be noted that there are some additional matters of importance which are also

connected to Tawbah, such as:

1. Tawbah is an act of „Ibãdah (i.e. worship), hence it should be performed with Ikhlãs. That

is to say, the slave should give up the sin solely for the Sake of Allãh (تعالي) and not for any

other reason such as a worldly benefit, or not being able to do it, or being afraid of what

people will say, etc. For example, the person who gives up a sin because it may affect his

standing or reputation among people, or because it may cost him his job or some other

worldly possession, cannot be described as having performed Tawbah. Likewise, the person

who gives up sins for the sake of his health cannot be described as having repented, such as a

person who gives up Zinã (fornication) and immoral actions out of fear of contracting a

disease.

2. He should feel repelled by the sin and the harm it causes. This means that Tawbah cannot

be accompanied by feelings of enjoyment and pleasure when remembering past sins, or

wishing to go back to it in the future.

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3. He should hasten to repent. Hence delaying

Tawbah is in and of itself a sin for which repentance

is required.

4. One should keep away from the places of sin, as

being there may make him fall into sin again.

5. The slave should keep away from those who helped

him to commit sin or who are sinners themselves, lest

they should encourage him to transgress again. Verily, evil companions will turn against each

other on the Day of Judgement. Allãh (تعالي) says:

مخذلني الذ احؼغ ػسو ا ذالء ومئش تؼضم ا

―Friends on that Day will be foes one to another except Al-Muttaqūn (the pious).‖

[Az-Zukhruf : 67]

6. One should follow-up evil deeds with righteous conduct, for indeed good deeds cancel out

bad deeds. The Prophet (ملسو هيلع هللا ىلص) said:

اثق هللا حامث نيت وأثحع اسئة احلس ية متحا، وجاق اياس خبق حسن ―Have Taqwã of Allãh wherever you are, and follow up a wrong action with a good action,

it will efface it. And behave towards people with good character.‖

[At-Tirmdhī: 1987]

Everyone falls into sin

Nobody should consider himself above committing sin, for indeed Allãh (تعالي) says:

ـ ذة ف تعون أمذ ذ أهت أجرض وا ن اال ذ أوضبك م

و أػل جك ا و أػل تمن ا وا أهفسك ذلى حك فال حزنه اث

―He knows you well when He created you from the earth (Ãdam), and when you were

fetuses in your mothers‘ wombs. So, ascribe not purity to yourselves. He knows best him

who has Taqwã.‖

[An-Najm: 32]

Thus, it is Harãm to ascribe purity to oneself – for only Allãh (تعالي) knows best he who is

righteous. Moreover, the son of Ãdam is weak and can only perform good deeds and become

righteous by the Grace of Allãh (تعالي), Who says:

ن ءاموا ال ثدذ ا الذ عـان وم بيه ذدع د دؼوا دعوات اض ذ ميىص ن د فحضبء وا بمص اب ذ هعـان فا عوات اض ذ

زك من ضبء ـىنذ اللذ ن أحس أتسا و ما زك مك م خ ك ورمح ػ وال فضي اللذ و مي واللذ ع ػ س ―And had it not been for the grace of Allãh and His mercy on you, not one of you would

ever have been pure from sins. But Allãh purifies whom He wills, and Allãh is All-Hearer,

All-Knower.‖

[An-Nūr: 21]

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Commenting on this Ãyah Imãm Ibn kathīr (رحمه هللا) said:

أي: وال و صزق من ضاء اخوتة )وال فضي هللا ػك ورمحخ ما زك مك من أحس اتسا( ث كال ثؼايل

زيك ايفوس من رشوا وجفورا ودسا وما فيا من أذالق ردئة، لك حبس ح، ملا حعي واصجوع ا، و أحس يفس زكة وال ذريا

“Then He تعالي said: (And had it not been for the grace of Allãh and His mercy on you, not

one of you would ever have been pure from sins) meaning, if He did not help whomever He

wills to repent and come back to Him and be purified from Shirk, evil and sin, and whatever

bad characteristics each person has according to his nature, no one would ever attain purity

and goodness.”

[Tafsīrul-Qur‟ãnil-„Azīm]

In addition, the Holy Prophet (ملسو هيلع هللا ىلص) said:

لك تين أدم دعب، وذري اخلعائني اخواتون―All of the children of Ãdam commit sin, but the best of sinners are at-Tawwãbūn (i.e.

those who repent often).‖

[At-Tirmidhī: 2499, Ibn Mãjah: 4251]

Therefore, none of the children of Ãdam (تعالي) are

free from sin; hence we are all in need of Allãh‟s

Mercy and Forgiveness.

Tawbah, as mentioned in the Holy Qur’ãn

Indeed, man was created for the sole purpose of

worshiping and serving their Almighty Lord, which

includes turning to Him in Tawbah. So pleasing to

Ar-Rahmãn is this noble act of 'Ibãdah that if the slave were not to fall into sin He (تعالي)

would remove him from the life of this world and replace him with one who would sin and

turn to Him, seeking His forgiveness and Mercy. The Messenger of Allãh (ملسو هيلع هللا ىلص) said:

لة هللا جك، وجلاء تلوم شهحون، فس خغفصون هللا، فغفص هلموالي هفيس تس! و مل ثشحوا ―By the One in Whose Hand is my soul! If you did not commit sin, Allãh would remove

you and would certainly replace you with people who would commit sin, and who would

then seek Allãh‘s Forgiveness – thus He will forgive them.‖

[Muslim: 2749]

Thus, the importance of Tawbah, as well as its great virtue, cannot be over emphasised and

can be appreciated by contemplating the numerous Ãyãt in the Book of Allãh (تعالي) in which

this noble deed is mentioned. We shall quote a few of these Ãyãt here (inshã‟Allãh):

1. The command to turn to Allãh (تعالي) in Tawbah:

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هك أ ذعوحا غس رج ثوتة ه ل اللذن ءاموا ثوتوا ا ا الذ ئ بيه ص غيك س ذ حك ان ىف ك ج تا اوسذ صى من ت ت ت

ن ر ااال

―O you who believe! Turn to Allãh with sincere repentance! It may be that your Lord will

expiate from you your sins, and admit you into Gardens under which rivers flow.‖

[At-Tahrīm: 8]

2. Allãh (تعالي) loves those who turn to Him in Tawbah:

ةه اخذوذ ي نذ اللذمخعصن اا ةه ا تني وي

―Truly, Allãh loves those who turn unto Him in Tawbah and loves those who purify

themselves.‖

[Al-Baqarah: 222]

3. Allãh (تعالي) accepts the Tawbah of those who turn to Him:

و اخذ سكـات وأنذ اللذ وبذش اعذ و لدي اخذوتة غن غحاد موا أنذ اللذ م ؼ وذاب اصذحمي أ ―Know they not that Allãh accepts repentance from His servants and accepts the Sadaqãt,

and that Allãh Alone is the One Who forgives and accepts repentance, Most Merciful.‖

[At-Tawbah; 104]

4. A goodly provision is promised to those who turn to Allãh (تعالي) in Tawbah, while those

who turn away are warned against a terrible punishment:

سمى وؤت لكذ ذي ف وأن ل أجي مهيا ا ذاػا حس ؼك مذ مخ

ذك ثذ ثوتوا ا خغفصوا رج ذوا اس ن ثو

ضي فضل وا

ك ن أذاف ػػشاب وم نحري فا

―And seek the forgiveness of your Lord, and turn to Him in Tawbah, that He may grant

you good enjoyment, for a term appointed, and bestow His abounding Grace to every

owner of grace. But if you turn away, then I fear for you the torment of a Great Day.‖

[Hūd: 3]

5. Following Tawbah up with good deeds:

ة أ اصذمح هك ػل هفس ك نخة رج ن ؤمون تـاـاثيا فلي سالم ػ ذا جبءك الذال وا ي مك سوءا ب من ع ذ ه

غف ثذ تب من ذ ح فبه وأظ ور رذحمي تؼس ―When those who believe in Our Ãyãt come to you, say: ―Salãmun ‗Alaykum‖; your Lord

has written mercy for Himself, so that, if any of you does evil in ignorance, and thereafter

repents and does righteous good deeds, then surely, He is Oft-Forgiving, Most Merciful.‖ [Al-An‟ãm: 54]

6. Tawbah nullifies major acts of transgression, including Kufr and Shirk:

ي ن وهفع دواىك ف الالة وءاثوا ازذكة فا ن تتوا وأكاموا اعذ

مون فا لوم ؼ ا يت

―But if they repent, perform the Salãh and give the Zakãh, then they are your brethren in

religion. (In this way) We explain the Ãyãt in detail for a people who know.‖

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[At-Tawbah: 11]

7. Tawbah is only accepted from those who repent, believe, and then harbour no doubt:

من تب غفذار خسىوا حا ثذ ا ي ظا وءامن وع

―And verily, I am indeed forgiving to him who repents, believes and does righteous deeds,

and then Ihtadã.‖

[TaHa: 82]

Concerning Allãh‟s statement (and then Ihtadã.) „Alī bn Abī Talhah related that Ibn „Abbãs

”.said, “This means that he then does not doubt (رضي هللا عنه)

8. The doors of Tawbah are open even to the most evil of tyrants:

حص انذ م ػشاب ا و نذ م ػشاب ج م خوتوا ف مؤمات ثذ ني وا مؤم ن فذيوا ا ق الذ ―Verily, those who put into trial the believing men and believing women, and then do not

turn (to Allãh) in Tawbah, then they will have the torment of Hell, and they will have the

punishment of the burning Fire.‖ [Al-Burūj: 10]

Al-Hasan Al-Basrī (رحمه هللا) said: “Look at this generosity and kindness. These people killed

Allãh‟s Awliyã‟ and He still invites them to

make Tawbah and seek forgiveness.”

9. Trials and calamities befall some in order

that they may repent:

صذة أو مصذثني ثذ ال م فذيون ف لك ػام مذ أوال صون أنذ

صون نذ خوتون وال م شذ―See they not that they are put in trial once

or twice every year? Yet, they turn not in

Tawbah, nor do they learn a lesson (from it).‖ [At-Tawbah: 126]

10. The command to kill the Mushrikīn until they make Tawbah:

حصم خ ا صص ا ذا اوسوا فا ن فاكذ

م لكذ مصظس فا وم واكؼسوا هموم وذشوم واحص مشنني حر وجسث ا

غفور رذحمي نذ اللذم ا هوا سخ الة وءاثوا ازذكة فز تتوا وأكاموا اعذ

“So when the Sacred Months have passed, then kill the Mushrikīn wherever you find them,

and capture them and besiege them, and lie in wait for them in each and every place of

ambush. But if they repent and perform the Salãh, and give the Zakãh, then leave their way

free. Verily, Allãh is Oft-Forgiving, Most Merciful.”

[At-Tawbah: 5]

Thus, he who ponders over these noble Ãyãt, with a sound and sincere heart, will conclude

that Tawbah is one of the greatest and most important deeds in Islãm.

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The Messenger of Allãh (ملسو هيلع هللا ىلص) possessed an exalted standard of character, and was the most

grateful to Ar-Rahmãn. Imãm Ahmad recorded that Al-Mughīrah bn Shu`bah (رضي هللا عنه)

said:

فلي هل: أس كس غفص هللا كل ما ثلسم من عيل حىت حصم كسما، –ظيل هللا ػ وسل –كن اييب

: أفال أهون غحسا صىورا ذهحم وما ثبدص؟ فلال “The Prophet (ملسو هيلع هللا ىلص) used to pray until both his feet were swollen. He was asked, `Has not

Allãh forgiven you all your sins of the past and of future‟. He said: [Should I not be a

thankful servant?]”

[Al-Bukhãrī and Muslim collected this Hadīth, as well as, the rest of the Group, except Abū

Dãwud]

Such was his gratitude to Allãh (تعالي) that despite being forgiven and cleansed of all his sins,

he (ملسو هيلع هللا ىلص) said:

مائة مصةي أيا اياس! ثوتوا ايل هللا، فان أثوب، ف وم، ا ―O people! Turn to Allãh in Tawbah, for verily I turn to Him in Tawbah a hundred times a

day.‖

[Sahīh Muslim: 2702]

We have not been given the glad tidings that all our acts of transgression have been forgiven,

yet how often do we turn to Allãh (تعالي) in Tawbah, so as to be purified from our

innumerable sins?

Obstacles in the Path of Tawbah

Indeed, we are incapable of enumerating the acts of transgression that we commit on a daily

basis, yet the majority of mankind are heedless and thus neglectful in regards to turning to

Allãh (تعالي) in order to be purified. Nothing has causes the son of Ãdam (عليه السالم) to adopt

this nonchalant attitude except that he has fallen victim to the plots and tricks of Shaytãn,

who said to Allãh (تعلي):

م ص فدمب أغودن كؼسنذ خلمي ا مس فم وغن أم –ظم ا ن تني أسيم ومن ذ م م م وغن اثذ ثهنذ نم ص س أنث م وال ت بئ صن ن اش

"Because You have sent me astray, surely, I will sit in wait against them (human beings) on Your

Straight Path. Then I will come to them from before them and behind them, from their right and

from their left, and You will not find most of them to be thankful.''

[Al-A'rãf: 16-17]

Therefore, in order to achieve his aim, Iblīs (لعله هللا) has placed many obstacles on the path to Tawbah

thereby hindering many of the slaves from seeking a means to their Most Gracious Lord. From among

these obstacles are the following:

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Belittling One's Sins

The fact that the sins committed by the children of

Ãdam (عليه السالم) are divided into two categories, i.e.

major and minor sins, Shaytãn has deceived many

causing them to belittle or totally disregard their

"minor" acts of transgression. Some have even been

deluded to the extent that they believe that are not

required to make Tawbah from minor sins as long as

they abstain from the major ones, citing Allãh's

Statement:

مغفصة الذ ذم واسع ا نذ رتذمم ا الذ ا

فواحش ا ث وا

دون نحائص اال خ ن ي

"Those who avoid great sins and Al-Fawãhish (immoral sins) except Al-Lamam (small faults and

minor errors) -- verily, your Lord is of vast forgiveness."

[An-Najm: 32]

However, that an evil deed is categorised (according to the Sharī'ah) as a "minor sin" does not exempt

it from being an act of disobedience to Ar-Rahmãn – for which one may be held accountable and thus

is required to make Tawbah. Allãh (تعالي) says:

م ا وا أع ري خات ذاس أص -فمن ؼمي مثلال ذرذة ذريا ص -ومئش عسر اي ص ومن ؼـمي مثلال ذرذة رشا "That Day mankind will proceed in scattered groups that they may be shown their deeds. So,

whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil

equal to the weight of a speck of dust shall see it."

[Az-Zalzalah: 6-8]

It is therefore a sign of Taqwã that the slave refrains from belittling his sins, irrespective of whether

they are categorised as major or minor acts of transgression. Indeed, disregarding one's acts of

disobedience to Allãh (تعالي) is not only a manifestation of one's ignorance of His Greatness (تعالي), but

is also the path that leads to the slave's destruction. The Holy Prophet (ملسو هيلع هللا ىلص) said:

يمتؼن ػل اصجي حىت يى ايك وحملصات الهوب، فانن "Beware of the sins that are belittled. For verily, they are gathered in a man until they destroy

him."

[Al-Musnad: 1/402]

Having Many Expectations

This a deadly disease of the heart which Shaytãn uses to trick the slave into procrastinate in turning to

his Most Gracious Lord, thereby causing the slave to die in a state of sin. Allãh (تعالي) says:

ذعت وارثخت وغصذ ذك فذيت أهفسك وحصت ـى وا تل و ؼك كا م ىىن مذ وغصذك يادونم أ ه حىتذ جبء أمص اللذ حك ا ما غصور ابللذ ا

"(The hypocrites) will call the believers: 'Were we not with you?' The believers will reply: 'Yes! But

you led yourselves into temptations, you looked forward to our destruction; and you doubted, and

you were deceived by false hopes, till the command of Allãh came to pass. And the deceiver

deceived you in regard to Allãh'.''

[Al-Hadīd: 14]

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Commenting on this Ãyah, Imãm Ibn Kathīr (رحمه هللا) said:

ه ) ما ()حىتذ جبء أمص أي: كت، س غفص يا، وكي: غصحك الها. (وغصذحك اال أي: ما زت ف شا حىت اللذ

غصور )ت. جاء املو ا أي: اض عان (وغصذك ابللذ "(…and you were deceived by false hopes,) meaning: you said that you will be forgiven your sins; or,

they say it means: this life deceived you; (till the command of Allãh came to pass) meaning: you

remained on this path until death came to you, (And the deceiver deceived you in regard to Allãh)

`the deceiver' being Shaytãn."

[Tafsīrul-Qur'ãnil-'Azīm]

Relying Solely on Allãh's Mercy

This is the slaves' act of neglecting good deeds, in this case Tawbah, believing that Allãh (تعالي) will

always have mercy upon them. Thus, they belittle their sins and expect that Allãh (تعالي) will forgive

them whether they make Tawbah or not.

Those who have been afflicted by this misconception have indeed fallen victim to the evil plot of

Iblīs, who has deceived them in regards to Allãh's Mercy and His perfect system of justice. Hence,

they have transgressed the balance upon which the heavens and earth is established and that the slaves

were commanded to observe. Verily, Allãh (تعالي) says:

غفور رذحمي ذ هؼلاب وا ذم سع ا نذ رت

ا

"Surely, your Lord is Swift in retribution, and certainly He is Oft-Forgiving, Most Merciful."

(Al-An'am: 165)

Therefore, Allãh (تعالي) is severe in punishment just as He is Merciful. There are many Ãyãt that

contain encouragement and discouragement and in which Allãh (تعالي), at times, calls His servants to

Him with encouragement, describing Paradise and making them eager for what He (تعالي) has with

Him. And at other times, He (تعالي) calls them with discouragement, mentioning the Fire and its

torment and punishment, as well as, the Day of Resurrection and its horrors. Sometimes

Allãh(تعالي)mentions both so that each person is affected by it according to his or her qualities.

The Muslim is thus required to fear Allãh's Punishment and perform good deeds in order to avert it,

and in fulfilling this obligation he/she can then hope for Allaah's Mercy, which includes acceptance of

his/her good deeds and forgiveness of one's short-comings and sins. Such is the balanced nature upon

which He (تعالي) has created mankind. Hence, He (تعالي) says:

غفور اصذحمي أن ا ء غحادى أ مي هب ؼشاب ا و ا ، وأنذ ػشاب "Declare unto My servants, that truly, I am the Oft-Forgiving, the Most Merciful. And that My

torment is indeed the most painful torment."

(Al-Hijr: 49-50)

Despairing from Allãh's Mercy

One of the greatest obstacles that stands between the slave and the Mercy of his Lord is the act of

despairing from the Mercy of the Most High. Many have been afflicted by this disease of the heart

and thus refrain from turning to Ar-Rahmãn in Tawbah, despite His (تعالي) Statement:

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ن أسف ة كي يغحادى الذ وا ػل أهفسم ال ثلعوا من رذمح

غفور اصذحمي و ا ذ هؼا ا هوب ج غفص اله نذ اللذ

ا اللذ

"Say: "O My servants who have transgressed against

themselves! Despair not of the mercy of Allãh, verily,

Allãh forgives all sins. Truly, He is Oft-Forgiving, Most

Merciful.''

(Az-Zumar: 53)

Therefore, it is not befitting that a true believer thinks

that Allãh (تعالي) will not forgive him, and thus refrains from turning to Him in Tawbah. For indeed,

such an act is tantamount to disbelieving in Allãh's Beautiful Names and Lofty Attributes in addition

to amounting to a rejection of the above quoted Ãyah. It is for this reason that the noble Prophet

Ya'qūb (عليه السالم) said to his sons:

وال تـئ ال يـ ذ ه ا ئسوا من رذوح اللذ ك س من رذوح اللذ لوم ا الذ ا

فصون ا

"…and never give up hope of Allãh's mercy. Certainly no one despairs of Allãh's mercy, except the

people who disbelieve.''

(Yūsuf: 87)

So, the slave who truly believes in the promise of His Lord and knows with certainty that He (تعالي) is

Al-Ghafūrur-Rahīm will never despair from His Mercy nor will he relent in turning to Him (تعالي) in

Tawbah.

Thinking One is Saved by Virtue of His Deeds

Another obstacle in the path of Tawbah is the notion that due to one's numerous good deeds one will

be saved regardless of whatever sins he commits, or whether he repents from them or not. Those who

have fallen into this trap rely on Ãyãt such as Allãh‟s Statement:

ئات ـ ب اسذ يات ش حس نذ ا ا

"Verily the good deeds remove the evil deeds."

(Hūd: 114)

However, the slave should fear Allãh (تعالي) and refrain from ascribing purity to himself, for indeed

regardless of how many good deeds one performs he/she does not know whether they have been

accepted by Ar-Rahmãn. Thus, Khalilullãh (Prophet Ibrahīm) and his son Isma'īl (عليهما السالم) – while

raising the foundations of the Sacred House – implored Allãh (تعالي), saying:

ذي ذيا ثلد مي رت ؼ مع ا ذم أهت اسذ هذب ا م

"Our Lord! Accept (this service) from us. Verily, You are the Hearer, the Knower.''

(Al-Hajj: 127)

Therefore, from among the characteristics of the pious is the act of performing good deeds and

invoking Allãh (تعالي), hoping for His acceptance and fearing His rejection. Thus He (تعالي) says:

ن ؤثون مب ءاثوا وذك م رجؼون والذ ل رهبم ا وهبم وجل أنذ

"And those who give that which they give with their hearts full of fear, because they are sure to

return to their Lord."

(Al-Mu'minūn: 60)

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Ibn Kathīr (رحمه هللا), commenting on this Ãyah, says:

م رجؼون وكوهل: ل رهبم ا وهبم وجل أنذ ن ؤثون مب ءاثوا وذك أي: ؼعون اؼعاء وم ذائفون أال ()والذ

شا من ابب الاصفاق والاحذاط خلدون مهنم خلوفم أن ىوهوا كس كصوا ف الام ثشوط االغعاء و

ة، غن نام كال االمام أمحس: حسزيا يي جن أدم، حسزيا ماكل جن مغول، حسزيا غحس اصمحن جن سؼس جن ووهبم وجل و ) ػائضة، أنا كات: ي رسول هللا، ن ؤثون مب ءاثوا وذك زن وشب (الذ و الي رسق و

و خياف هللا غزوجي؟ كال ي عيل وعوم »: امخلص، و الذ ذ ى ق، و س ال، ي تت أب جىص ي تت اع

اف هللا غزذ وجي و خي ق و ىشا روا ارتمشي واجن أب حامت من حسر ماكل جن مغول ت «وخعسذ و، وكال افون أالذ لدي »: وحنو كون وم خي هون وعومون وخعسذ ن ع م الذ ىهنذ ق، و س ال ي تت اع

ـئم س مهنم زري ا﴿أو ىشا كال اجن غحاس، ومحمس جن وؼة الصظي «ت﴾ارغون ف ا ، واحلسن احصي و

ف ثفسري ش ا ة"(And those who give that which they give with their hearts full of fear, because they are sure to

return to their Lord) means, they give in charity, fearing that it may not be accepted from them

because of some shortcoming or failure to meet the required conditions of giving. This has to do with

fear and taking precautions, as Imãm Ahmad recorded from `Ã'ishah: I said: "O Messenger of Allãh: (And those who give that which they give with their hearts full of fear...) Are these the ones who steal

and commit Zinã and drink alcohol while fearing Allãh'' The Messenger of Allãh replied: [No, O daughter

of Abū Bakr. O daughter of As-Siddīq, the one who prays, fast and gives in charity, fearing Allãh.] This

was recorded by At-Tirmidhī, and Ibn Abī Hãtim recorded something similar in which the Prophet

said:[No, O daughter of As-Siddīq, they are the ones who pray and fast and give in charity while

fearing that it will not be accepted from them, (It is these who hasten in the good deeds.)] … This is

also how Ibn `Abbãs, Muhammad bn Ka`b Al-Qurazī and Al-Hasan Al-Basrī interpreted this Ãyah."

(Tafsīrul-Qur'ãnil-'Azīm]

Lessons from the previous generations

These are just a few of the obstacles that Shaytãn has placed in the path of Tawbah, and

against which the slave should be on his guard. Indeed, in the stories of the past generations

there are numerous lessons to be learnt from those who turned to Ar-Rahmãn seeking His

forgiveness. Allãh (تعالي), says:

فاكعط العط ؼم خفىصون―So relate the stories, perhaps they may reflect.‖

(Al-A‟rãf: 176)

The story of the one who killed ninety-nine people, before killing another thus committing a

hundred murders, is one from which contains many lessons for those who reflect. The

Prophet (ملسو هيلع هللا ىلص) said:

فسل ػيل راة. فبت فلال: كهت فمين كدك رجي كذي جسؼة وجسؼني هفسا. فسبل غن أػل أي ا رض

. فمكي ت مائة هفس. ث سبل غن أػل أي اه كذي جسؼة وجسؼني هفسا، في هل من ثوتة؟ فلال: ال، فلذل

ا رض فسل ػل رجي ػامل، فلال: اه كذي مائة هفس، في هل من ثوتة؟ فلال: هؼم، ومن يول ت وتني

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اهعق ال أرض نشا ونشا، فان هبا أنسا ؼحسون هللا فاغحس هللا مؼم. وال حصجع ال أرضم، فانا اخوتة؟

عف اعصق أت املوت. فادذعمت مالئىة اصمحة ومالئىة اؼشاب، فلات هعق حىت هاأرض سوء. فمالئىة اصمحة: جاء تئحا ملدال تلح ال هللا. وكات مالئىة اؼشاب: اه مل ؼمي ذريا كط. فبتم مكل ف

سو وجسو أد ال ، فال أيام كن أد فو هل. فلاظورة أديم، جفؼو تهنم. فلال: كسوا ما تني ا رضني

اصمحة، فلدضخ مالئىة ا رض ايت أراد ―There was a man from among the people who preceded you, who had killed ninety-nine

people. He inquired about the most knowledgeable person on the earth and he was thus

directed to a Rãhib (worshiper). So he went to him and informed him that he had killed

ninety-nine people, (asking) if there was any Tawbah for him. He (the Rãhib) said: [No].

So he killed him thereby completing one hundred (murders). Then (once again) he

inquired about the most knowledgeable person on earth and (this time) was directed to a

man (who was) an ‗Ãlim. He informed him that he had killed a hundred people, (and

asked) if there was any Tawbah for him. The man (‗Ãlim) said: [Yes]. And who (can) come

between him and Tawbah? [Proceed to such and such land, for verily in it there are people

who worship Allãh – so worship Allãh with them. And don‘t return to your land for it is a

land of evil]. So, he proceeded until he reached half way along the road (to the land) when

death came to him. The angels of mercy and the angels of punishment then disputed

regarding his case. The angels of mercy said: [He has come repentantly, approaching

Allãh with (sincerity in) his heart]. And the angels of punishment said:[Verily, he did not

perform any good] So an angel approached in the form of a human being. Thus they

appointed him (as an arbitrator) between them. He then said: [Measure the distance

between the two lands, whichever of the two he is closest to is where he belongs]. They

therefore measured it and found that he was closer to the land he intended (to migrate to)].

Thus the angels of mercy took his soul.‖

[Sahīh Muslim: 2766]

Verily, the lessons and Fiqh-related issues that this

beautiful Hadīth contains are abundant and thus, for the

sake of brevity, five thereof shall be briefly mentioned:

1. Refraining from despair

Regardless of how much one transgresses the limits set by Allãh (تعالي), or how great the sin

is, one should never despair from the Mercy of Ar-Rahmãn. The man mentioned in this

Hadīth killed ninety-nine people and sought forgiveness, and when he was told that there is

no Tawbah for him he killed again – thus committing one hundred murders. Despite that, this

man continued to seek the Mercy of Allãh (تعالي), remaining persistent in his quest for

forgiveness. Allãh (تعالي) says:

نذ ا ة اللذ ن أسفوا ػل أهفسم ال ثلعوا من رذمح غفور كي يغحادى الذ و ا ذ ه

ؼا ا هوب ج غفص اله اللذ

اصذحمي ―Say: O My servants who have transgressed against themselves! Despair not of the mercy

of Allãh, verily, Allãh forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.‖

(Az-Zumar: 53)

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2. Warning against instilling despair into the hearts of others

The man killed the Rãhib as a result of being informed that there was no Tawbah for him.

How can one expect the sinner to desist from his act(s) of transgression if he is made to

believe that there is no hope for him? Indeed, to fill the hearts of the slaves with despair is not

from the teachings of Islãm. Allãh (تعالي) says:

ذا جبءك ن ؤمون تـايثيا فلي سال وا ال الذ ي مك سوءا ب من ع ذ ة أه اصذمح هك ػل هفس ك نخة رج م ػ

ح فب وأظ غفور رذحمي ثذ تب من تؼس ذ ه ―When those who believe in Our Ãyãt come to you, say: ―Salãmun ‗Alaykum‖; your Lord

has written mercy for Himself, so that, if any of you does evil in ignorance, and thereafter

repents and does righteous good deeds, then surely, He is Oft-Forgiving, Most Merciful.‖

(Al-An‟ãm: 54)

Therefore, to discourage the slaves of Ar-Rahmãn from turning to Him in Tawbah is an act of

transgression in itself – which also requires Tawbah. Narrated Abū Hurayrah (رضي هللا عنه),

who said:

كن رجالن ف تين اسائي مذوادني فكن أحسام شهة :سؼت رسول هللا ظل هللا ػ وسل لول

وا دص جمتس ف اؼحادة فكن ال زال اجملتس صى ا دص ػل الهة فلول أكص فوجس وما ػل ذهة فلال

أو ال سذكل هللا اجلية فلدغ هل أكص فلال ذين ورب أتؼثت ػيل ركحا فلال وهللا ال غفص هللا كلأرواهحام فاجمتؼا غيس رب اؼاملني فلال شا اجملتس أنيت ب ػاملا أو نيت ػل ما ف سي كادرا وكال

كال أتو صصة والي هفيس تس خلكم - مشهة اذة فادذي اجلية جصمحيت وكال لدص اذحوا ت ال ايار

جلكمة أوتلت دها وأدصث “I heard Allãh‟s Messenger (ملسو هيلع هللا ىلص) saying: {There were two fraternal persons among the

Children of Israel. One of them was engrossed in committing sins while the other was

devoted to worship. The devotee used to see his fellow committing sin and advise him:

Desist from doing so. One day when he found his fellow committing sin. He said to him:

Avoid it. His fellow said: Leave me alone. Have you been sent out as a vigilant on me? The

devotee said: By Allãh, He will neither forgive you nor admit you to Paradise. When they

died, they were gathered before the Lord of the worlds. Allãh asked the devotee: Were you

assured of knowing Me or were you having power over what was in My Hands? Then He

said to the sinner: Go and enter Paradise by My Mercy; and ordered the angels about the

devotee: Lead him to Hell}”

(After narrating this Hadīth) Abū Hurayrah said: “By Him in Whose Hand is my soul: One

word spoken by the devotee ruined his good deeds in the world as well as in the Hereafter.”

(This Hadīth is sound and reported by Abu Dã‟ūd in his Sunan)

3. Seek religious knowledge from the ‗Ulamã‘

Verily, Islãm is built upon knowledge: Knowledge which Allãh (تعالي) revealed to the

Prophets (عليهن السالم). Thus, guidance is dependent upon believing in and following that

which Allãh (تعالي) has revealed to the Prophets and Messengers (عليهن السالم). Imãm Abū

Muhammad al-Hasan bn „Ali al-Barbahãrī (رحمه هللا) says:

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مل وضع ػيل غلول اصجال –ثحارك وثؼايل –من كدي هللا : أن الن امنا جاء -رمحم هللا –"واػل

الن فذرصج من االسالم؛" وأراهئم، وػم غيس هللا وغيس رسوهل، فال ثددع صئا هبواك، فمتصق من

“And know – may Allãh have mercy upon you – that the Dīn comes from Allãh تعالي it is not

in accordance with the intellect and opinions of men. The knowledge of this Deen is with

Allãh and His Messenger, so do not follow anything with your desire, lest you should go out

the Dīn and then exit (the fold of) Islãm.”

(Sharhus-Sunnah)

The „Ulamã‟ are the inheritors of the Prophets (عليهن السالم) – and are thus charged with the

duty of explaining and clarifying that which Allãh (تعالي) has revealed, as well as extracting

and issuing religious rulings (Fatãwã) from the divine text. It was for this reason the man

mentioned in the Hadīth sought the most knowledgeable person on earth – and not a pious

layman. This Hadīth highlights the potential harm that occurs as a direct result of taking

Fatãwã from unqualified individuals.

4. Allãh‘s Infinite Mercy

In another narration of this Hadīth it is said that Allãh (تعالي) commanded the land from which

the man had migrated to distance itself and the land to which he was migrating to come closer

(Sahīh Muslim: 2766). Indeed, this is an example of Allãh‟s Infinite Mercy which He

bestows upon whomever He wills from among His slaves. Whenever the son of Ãdam ( عليه

takes a step towards his Lord the Most High draws closer to him, as is narrated in a (السالم

Hadīth Qudsī. On the authority of Abū Hurayrah (رضي هللا عنه), who said that the Prophet

:said (ملسو هيلع هللا ىلص)

ظية غحسي ب، وأن مؼ حني شهصن. ان ذهصن ف هفس، ذهصث ف هفيس، وان لول هللا غزوجي: أن غيس

ذهصن ف مال ذهصث ف مال م ذري مهنم. وان ثلصب مين صربا، ثلصتت ا ذراػا، وان ثلصب ايل ذراػا

ثلصتت ا ابػا. وان أتن مييش، أثذ صول“Allãh عزوجل said: I am as My servant thinks of Me. And I am with him when he makes

mention of Me. If he makes mention of Me to himself, I make mention of him to Myself; and if

he makes mention of Me in an assembly, I make mention of him in an assemble better than it.

And if he draws near to Me by the span of a palm, I draw near to him by a cubit. If he draws

near to Me by a cubit, I draw near to him by the space covered by two arms. If he walks

towards Me, I hasten towards him.”

(Muslim: 2675)

5. The Importance of Hijrah

It is important to note that the „Ãlim mentioned in this Hadīth instructed the murderer to

“proceed to such and such land, for verily in it there are people who worship Allãh – so

worship Allãh with them. And don‟t return to your land for it is a land of evil.” The murderer

who sought Allãh's forgiveness was thus commanded to perform Hijrah in order to attain the

Mercy of Ar-Rahmãn.

The word “Hijrah”, according to the „Arabic language means “to abandon or to migrate

from one land to another”. However, the meaning according to the Sharī‟ah is the act of

16

“migrating from the land of Shirk and Kufr to the land of Tawhīd and īmãn”. The Muslim is

required to disbelieve in, reject, and disassociate himself from all forms of Kufr and acts of

disobedience to Allãh (تعالي), and this is the essence of Tawbah. Hijrah, therefore, serves as a

vehicle to achieve this noble aim and is a practical demonstration of one's disassociation from

all that which is displeasing to Allãh (تعالي). Hence, the Prophet (ملسو هيلع هللا ىلص) said:

س، واملاجص من جهص ما نىى هللا غي املسل من سل املسمون من ساه و―The Muslim is he from whose tongue and hands the Muslims are safe, and the Muhãjir is

he who abandons that which Allãh has prohibited.‖

(Al-Bukhãrī: 10)

The Muslim who sincerely intends to turn to his Lord

in Tawbah is thus obliged to:

• Reject Kufr (including its system of governance) and

shun all acts of disobedience to Allãh (تعالي)

• Disassociate himself from the Kuffãr and the sinners

• Abandon the lands and places of Kufr and sin

Imãm An-Nawawī (رحمه هللا), in commenting on the Hadīth of the man who killed a hundred

people, said:

)اهعق ال أرض نشا ونشا، فان هبا أنسا ؼحسون هللا فاغحس هللا مؼم. وال حصجع ال أرضم، فانا كوهل

كال اؼامء ف شا اس خححاب مفاركة اخائة املواضع ايت أظاب هبا الهوب وا ذسان أرض سوء(واعالح، واؼامء املساػسن هل ػل ذكل وملاظؼتم ما داموا ػل حاهلم وأن سددسل هبم حصحة أي اخلري

ذفع تعححتم وثخبنس تشكل ثوتخ واملخؼحسن اورػني ومن لذسي هبم و“(Regarding) his statement (proceed to such and such land, for verily in it there are people

who worship Allãh – so worship Allãh with them. And don‘t return to your land for it is a

land of evil) the „Ulamã‟ said: (In this – i.e. the Hadīth – is the recommendation that the one

seeking Tawbah should disassociate himself from the places in which he committed sins, as

well as from the companions who helped him to commit them. He should sever ties with them

as long as they remain in their condition (of sin, etc.) and exchange them for the company of

the people of good and righteousness, and (the company of) the „Ulamã‟ and pious

worshipers – and gain benefit from their company, thereby confirming his Tawbah due to

that)”

(Sahīh Muslim bi Sharhin-Nawawī: 9/85)

Seeking Allãh’s Pleasure

Verily, the attainment of Allãh‟s Pleasure is a blessing that is greater than Jannah itself and is

thus the aspiration of every sincere believer. The Most high says:

صي من ذات ت مؤمـات ج ني وا مؤم ا ذات ػسن وػس اللذ حة ف ج ن فيا ومسانن ظ تا ا نار ذال ت

ؼظمي فوز ا و ا أنرب ذكل ن اللذ ورضوان م

―Allãh has promised the believers — men and women, — Gardens under which rivers flow

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to dwell therein forever, and beautiful mansions in gardens of `Adn (Eden; Paradise). But

the greatest bliss is the good Pleasure of Allãh. That is the supreme success.‖ (At-Tawbah: 72)

In addition, the Prophet (ملسو هيلع هللا ىلص) said:

رتيا وسؼسم واخلري ف سم. فلول ي رضت؟ ان هللا لول ي اجلية: ي أي اجلية! فلوون، حم

فلوون: وما يا ال ىصىض ي رب! وكس أغعدا ما مل ثؼط أحسا من ذلم؟ فلول: أال أغعك أفضي من

أحي ػك رضوان، فال أخسط ػك تؼس ذكل؟ فلوون: ي رب! وأي يشء أفضي من ذكل؟ فلول: أتسا

―Allãh will say to the people of Paradise, ‗O residents of Paradise!‘ They will say,

‗Labbayka (here we are!), our Lord, and Sa‘dayk (we are happy at your service!) and all

the good is in Your Hand.‘ He will ask them, ‗Are you pleased?‘ They will say, ‗Why would

we not be pleased, O Lord, while You have given us what You have not given any other of

your creation?‘ He will say, ‗Should I give you what is better than all this?‘ They will say,

‗O Lord! What is better than all this?‘ He will say, ‗I will grant you My Pleasure and will

never afterwards be angry with you‘.‖ (Sahīh Muslim: 2829)

O Muslim! If you are sincere in your quest to attain the Pleasure

of Allãh (تعالي), then know that there is nothing more pleasing to

the Most High than the sincere Tawbah of the slave who has

transgressed against his soul. Anas bn Mãlik (رضي هللا عنه)

reported that Allãh‟s Messenger (ملسو هيلع هللا ىلص) said:

تخوتة غحس حني خوب ا من أحسك كن ػل راحخ تبرض فالة فاهفخت م وػيا ظؼام هلل أصس فصحا

ورشات فبس مهنا فبىت جشصة فاضعجع ف ظا كس أس من راحخ فديا و نشكل اذا و هبا كامئة غيس

فبذش خبعاهما ث كال من صسة افصح ام أهت غحسي وأن رتم أدعب من صسة افصح―Allãh is more pleased with the Tawbah of His servant who turns towards Him in

repentance than one amongst you who is on his camel in a waterless desert and then loses

it whilst his (provision of) food and drink is on it. Thereafter, having lost all hope (to get it

back) he approaches a tree and lies down in its shade, distraught about his camel. Then,

whilst in that state, he finds that camel standing before him. He takes hold of its nose-

string and then out of boundless joy says: ‗0 Lord, You are my servant and I am Your

Lord.‘ He commits this mistake out of extreme delight.‖ [Muslim: 2747]

Therefore, hasten towards the Pleasure of Ar-Rahmãn – and delay not – for indeed death is a

reality and nobody knows when his appointed time will arrive. Turn to your Lord before you

return to Him (تعالي) and know that the doors of Tawbah are open until the sun rises from the

west, after which it will no longer be accepted.

All praise is due to Allãh, the Lord of all that exists. And may His Blessings

and Peace be upon the Messengers