Ruling on missing a person who has died

 

I wanted to know if it is wrong to miss someone who has died?

Praise be to Allaah.
 

 

We do not think there is anything wrong with missing a person
who has died, even though that implies wishing to meet him and be close to
him, although one is alive and the other person is dead, and this feeling
serves no real purpose. But if we say that we wish we could meet the Prophet
(peace and blessings of Allaah be upon him) and the Sahaabah (may
Allaah be pleased with them), and the Taabi’een and the scholars, this
feeling is the hope of meeting them in Paradise, and the person who wishes
that he could meet these great people has to strive hard so that his Lord
will be pleased with him and will admit him to Paradise with them, so that
his longing will be fulfilled and will come to pass. This is the good result
of longing to see the Prophet (peace and blessings of Allaah be upon
him) and the Sahaabah. This is the way in which the Sahaabah missed the
Prophet (peace and blessings of Allaah be upon him) after he died. For
example, Muslim narrated that Anas said: “After the Messenger of Allaah
(peace and blessings of Allaah be upon him) died, Abu Bakr (may Allaah be
pleased with him) said to ‘Umar, ‘Let us go and visit Umm Ayman as the
Messenger of Allaah (peace and blessings of Allaah be upon him) used to
visit her. When they came to her, she wept, and they said, ‘Why are you
crying? What is with Allaah is better for His Messenger (peace and
blessings of Allaah be upon him).’ She said, ‘I am not weeping because I do
not know that what is with Allaah is better for His Messenger (peace
and blessings of Allaah be upon him). Rather I am weeping because the
Revelation from heaven has come to an end.’ That moved them deeply and they
began to weep with her.”

(Muslim, 2454)  

But if this missing a deceased friend or relative makes a
person feel grief and despair – and sometimes distress – and makes him
object to the will and decree of Allaah, then this should not be allowed and
should be denounced and forbidden, because this may lead to the development
of bad characteristics which Islam strives to keep its followers away from.
The Muslim should be happy and content with the will and decree of Allaah and His rule and law.

 And Allaah knows best.

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The Holy Quran is the word of Allah; it has been sent down to guide us and the guidance can online be gained through reading quran online. No other book can be like holy quran. As you come to the learn tajweed quran, Allah speaks to you and reading Arabic Quran is to hear Him, even to converse with Him, and to walk in His ways. So it is must for us as a Muslim to learn and do quran memorization by heart and the Quran tutor should teach the kids from quran qaida and then teaching quran online along with the quran tafseer and let the kids memorize quran so that we as Muslim could learn quran tajweed rules and then understand the quran tafseer  It is the encounter of life with the Life-giver. 'God - there is no god but He, the Ever-living, the Self-subsisting (by whom all subsist)  He has sent down upon you the Book with the Truth ... as a guidance unto mankind ...' (Al 'Imran 3: 2-3 learn quran recitation). So we should always remember the guidance of Allah and we should be listening to quran online along with obeying the commandments of Allah so let us join hands to learn the Koran and let our kids do quran memorization and learn the teaching of quran education online and apply them in there life there is kids quran lesson available online as well

 

Dealing with the fitnah (temptation) of women

 

I have read the words of the Prophet (peace and blessings of Allaah be upon him), “I have not left behind me any fitnah (temptation) more harmful to men than women.” Narrated by al-Bukhaari, 5096; Muslim, 2740. 


My question is: how can I save myself from this temptation, when I see it everywhere – in the street, on TV, on the internet, at work…?.

Praise be to Allaah.
 

 

Allaah has created man in a world of trials
and tests, and He has made Paradise the abode of His friends and beloved ones, who preferred His pleasure over their own and preferred obedience
to Him over their physical comfort. And He has made Hell the abode of those among His slaves who disobey Him and preferred their own whims and
desires to the pleasure of their Lord. Allaah says (interpretation of the meaning): 

“Such is the Paradise which We shall give
as an inheritance to those of Our slaves who have been Al-Muttaqoon (the pious)”

[Maryam 19:63]

“But as for him who feared standing before
his Lord, and restrained himself from impure evil desires and lusts.

Verily, Paradise will be his abode”

[al-Naaz’i’aat 79:40-41] 

And He says concerning the people of Hell
(interpretation of the meaning): 

“Then, there has succeeded them a
posterity who have given up As-Salaat (the prayers) [i.e. made their Salaat (prayers) to be lost, either by not offering them or by not offering
them perfectly or by not offering them in their proper fixed times] and have followed lusts. So they will be thrown in Hell”

[Maryam 19:59]

 And He says (interpretation of the
meaning): 

“That shall be their recompense, Hell;
because they disbelieved and took My Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and My Messengers by way of jest and
mockery”

[al-Kahf 18:106] 

“Then for him who transgressed all bounds,
(in disbelief, oppression and evil deeds of disobedience to Allaah).

And preferred the life of this world (by
following his evil desires and lusts),

Verily, his abode will be Hell-fire”

[al-Naazi’aat 79:37-39] 

So the Muslim must strive to worship Allaah
and keep away from that which angers Allaah, for Allaah will not cause the reward the one who does good to be lost: 

“As for those who strive hard in Us (Our
Cause), We will surely guide them to Our paths (i.e. Allaah’s religion — Islamic Monotheism). And verily, Allaah is with the Muhsinoon
(good-doers)”

[al-‘Ankaboot 29:69 – interpretation of
the meaning] 

One of the fitnahs (temptations) with which
we are tested is the fitnah of women, as the Prophet (peace and blessings of Allaah be upon him) said: “I have not left behind me any fitnah
(temptation) more harmful to men than women.” There follow some of the methods by which we can avoid this temptation. We ask Allaah to set the
affairs of the Muslims straight. 

1 – Faith in Allaah. 

Faith in Allaah and fear of Allaah provide a
safety valve and protect a person against committing haraam actions and following his own whims and desires. 

If the believer becomes aware that Allaah is
always watching and if he ponders the meanings of His names and attributes, such as the All-Knowing, the All-Hearing, the All-Seeing, the
Watchful, the Reckoner, the Preserver, the All-Encompassing, that will generate fear of Him in secret and in public, and will put a stop to
disobedience towards Allaah, and will reduce the strength of desire that leads many people to commit haraam actions.  

2 – Lowering the gaze and avoiding looking
at haraam things 

The gaze can generate bad thoughts in the
heart, which then lead to ideas and then to desires, then to will and resolve, and then inevitably to doing haraam things. Think about the meaning
of this verse which makes a connection between the first steps towards haraam and the end result. Allaah says (interpretation of the meaning): 

“Tell the believing men to lower their
gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allaah is
All-Aware of what they do”

[al-Noor 24:30] 

Ibn Katheer said: “This is a command from Allaah to His believing slaves, to lower their gaze
and avoid looking at that which is forbidden to them so that they only look at that which they are permitted to look at.  If it so happens that a
person’s gaze accidentally falls upon something haraam, he should turn his gaze away from it quickly. 

3 – Warding off evil thoughts 

Bad thoughts pose a danger to the heart… If a
person dwells on them and does not push them away, they will develop into an idea, then into will and resolve, then this will inevitably lead to
haraam actions.  Beware of dwelling on passing thoughts; rather what you must do is to ward them off and crowd them out with good thoughts. 

The treatment, then, is to ward off these
passing thoughts and keep yourself busy with beneficial thoughts. 

4 – Marriage 

It was narrated that ‘Abd-Allaah ibn Mas’ood
said: The Prophet (peace and blessings of Allaah be upon him) said: “O young men, whoever among you can afford it, let him get married, and
whoever cannot, let him fast, for it will be a shield for him.” Narrated by al-Bukhaari, 5065. 

5 – Fasting for those who cannot afford to
get married  

– because of the hadeeth quoted above, in
which it says, “…and whoever cannot, let him fast, for it will be a shield for him.” Narrated by al-Bukhaari, 5065. 

Al-Qurtubi said: 

The less a person eats, the weaker his desire
becomes, and the weaker his desire is, the less sins he commits. 

6 – Keeping away from bad companions. 

The Prophet (peace and blessings of
Allaah be upon him) said: “A man will follow the way of his close friends, so let each one of you look at who he takes as a close friend.”
Narrated by Abu Dawood, 8433; classed as hasan by al-Albaani in Saheeh Abi Dawood, 4046. 

7 – Keeping away from places of
temptation. 

It is obvious that we are living in a society
that is filled with temptation – media of all types, magazines, flirting in the marketplaces, satellite TV, the internet, etc… So you have to flee
from all of these in order to keep your religious commitment sound. 

8 – Do not make your houses graves. 

Make your house a reminder of obedience, not
of sin. If a room is connected to sin for example, that will make a person commit sin repeatedly, because every time he enters that room he will
remember the sin and may be provoked to commit the sin again. So he should make his room and his house a reminder of obedience to Allaah, so when
he enters he sees the Mus-haf which he reads, and he remembers praying qiyaam al-layl for Allaah, and the regular Sunnah prayers that he offers in
this room. Doing a lot of acts of worship in your house will make a connection in your mind between the house and doing good deeds, so you will do
more and will think less of sin, and the calls of desire will grow less. 

9 – Trying to make the most of your time in worshipping and obeying Allaah. 

Time is one of the great blessings that
Allaah has bestowed upon His slaves, but there are many who are not making the most of it. It was narrated that Ibn ‘Abbaas (may Allaah be pleased
with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “Two blessings which many people do not make the most of: good
health and spare time.” Narrated by al-Bukhaari, 6412. 

See also question no.
3234. 

10 – Remembering the blessings of the Hereafter. 

Particularly appropriate in this context is
remembering al-hoor al-‘iyn and their attributes, whom Allaah has prepared for those who are patient and steadfast in avoiding sin. This can help
the Muslim to look at these transient haraam pleasures which only lead to regret and loss. 

We ask Allaah to help us to avoid temptation,
both obvious and hidden. Praise be to Allaah the Lord of the Worlds.

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End of the note

Can a Muslim fast and pray for the purpose of supplication?

 

The other question is can one go to the Al Haram to pray for one's needs, e.g to pray for cure from sickness , to pray to have children etc. Still can one fast for some days for the purpose of requesting for one's needs from Allah for the reasons stated above? (i.e. to pray for children etc).

Praise be to Allaah.
 

 

There is no reason why a Muslim should not
pray in al-Masjid al-Haraam for the purpose of supplication, but it is better for him not to restrict his intention in the prayer to supplication.
Rather his intention should be to worship Allaah through this prayer and to hope for its reward in the Hereafter. Moreover, prayer includes dhikr,
reciting Qur’aan, bowing, prostrating and du’aa’, so the du’aa’ should just be a part of the prayer; it is not the primary purpose. Al-Masjid
al-Haraam is one of the blessed and venerated places, so if a person prays and calls upon Allaah whilst prostrating, for example – then he will
have combined the virtue of the place with the virtue of the action. If this is done during the last third of the night, he will also add the
virtue of the time. 

Shaykh al-Islam Ibn Taymiyah said: 

With regard to the words of the Prophet (peace and blessings of Allaah be upon him), “As
for rukoo’, glorify your Lord therein, and as for sujood (prostration) strive in du’aa’ therein, because then it is more likely that you will be
answered” (narrated by Muslim, 479, from the hadeeth of Ibn ‘Abbaas) – this contains the command to glorify Allaah in rukoo’, and the command to
make du’aa’ when prostrating indicates that du’aa’ in sujood is more likely to be answered than in rukoo’. Hence he said, “because then it is more
likely that you will be answered”. And he said, “The closest that the slave is to his Lord is when he is prostrating.” (Narrated by Muslim 482
from the hadeeth of Abu Hurayrah). This is a command that du’aa’ should be made in sujood. 

Majmoo’ al-Fataawa,
22/378 

And he said: 

Du’aa’ is answered when rain is falling, when
battle in joined, when the adhaan and iqaamah are given, following prayers, when prostrating, and when offered by one who is fasting, one who is
travelling and one who is oppressed, and so on. All of this is narrated in well-known ahaadeeth in the books of Saheeh and Sunan.
Du’aa’ is also likely to be answered in the sacred places such as ‘Arafah, Muzdalifah, Mina, the Multazim and other sacred places in Makkah, and
in the mosques in general. The greater the virtue of the mosque – such as the three Sacred Mosques [in Makkah, Madeenah and Jerusalem] – the
better prayers and du’aa’s are in them. 

Majmoo’ al-Fataawa,
27/129-130 

On the other hand it may be said: 

Doing righteous deeds in the hope that du’aa’
will be answered is something that is prescribed in sharee’ah. Hence doing wudoo’ and praying in al-Masjid al-Haraam may be included among the
righteous deeds that may be done before starting du’aa’ in the hope that that the du’aa’ will be answered.   

It was narrated from ‘Uthmaan ibn Hunayf that
a blind man came to the Prophet (S) and said: Pray to Allaah to heal me. He said, “If you wish, you may delay the reward until the Hereafter, for
that is better, or if you wish, I will make du’aa’ for you.” He said, Make du’aa’. So he told him to do wudoo’ and do it well, and to pray two
rak’ahs, and to say this du’aa’: “Allaahumma inni as’aluka wa atawajjahu ilayka bi Muhammadin Nabi al-rahmah. Yaa Muhammad inni qad tawajjahtu
bika ila rabbiy fi haajati haadhihi li tuqdaa. Allaahumma shaffi’hu fiyya (O Allaah, I ask of You and I turn my face towards You by the virtue
of Muhammad the Prophet of Mercy. O Muhammad, I have turned my face by virtue of you to my Lord concerning this need of mine so that it may be
met. O Allaah, accept his intercession concerning me).”  

Narrated by al-Tirmidhi, 3578; Ibn Maajah,
1385; this hadeeth was classed as saheeh by al-Tirmidhi and by al-Albaani in Saheeh al-Jaami’, 1279 

The Prophet (peace and blessings of
Allaah be upon him) commanded him to do wudoo’ and pray two rak’ahs before he made du’aa’; this indicates that prayer is one of the righteous
deeds by virtue of which a person’s du’aa’ may be more likely to be answered, and that may be one of the causes of the du’aa’ being answered. 

With regard to fasting, what has been said
with regard to prayer may also be said with regard to fasting. The intention behind it should be to worship Allaah by means of this great act of
worship, and to attain the reward for it in the Hereafter, and to fear Allaah and earn His pleasure. Then if he is fasting, it is mustahabb for
the fasting person to make a lot of du’aa’, for the du’aa’ of the fasting person will be answered, especially at the time of breaking the fast. 

And Allaah knows best.

 

Important note to learn and read quran online

 

Reading Quran to seek the light to the right path. The holy Quran is the ultimate source and light for all Muslims. To seek this light of it one needs to read Quran. The importance of the text of Quran cannot be doubted or questions. At the same time, the significance of learning Quran with translation holds a great strength for a holy quran reciter.

There are number of issue in the daily life of Muslims, in which Muslims need to improve according to the Quran. Muslims have been practicing the same conventions from long time, without consulting Quran themselves. Unfortunately, many times Muslims ignore the negative side and only see the positive side of what has been written in the Quran.

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What is the proper way to erase forbidden images?

 

The
Prophet
ordered that all images be destroyed. 

Is it sufficient to erase just the eyes, or the face, or the head ?

Praise be to Allaah. 

The
image is the face, which must be erased so that the image disappears,
because the Prophet
(peace and blessings of Allaah be upon him)
forbade striking the “image”. (Narrated by al-Bukhaari).

 The
meaning is that it is forbidden to strike the face, as was explained in
other ahaadeeth. The fact that “image” means the face means that the
facial features must be erased. And Allaah knows best.

 

Learn Holy Quran because it will be a proof for us muslim on the Day of Judgment.

This is due to the statement of the Messenger: “And the Quran is a proof for you or against you.” [Muslim] so the deputy of every Muslim is to read quran and learn quran with tajweed so one of two things will occur with this proof, the Book of Allah. And this quran education will be in your favor, a proof for us on the Day when we will need every single good deed and learning quran along with doing quran memorization is one of it and to add more spread the quran teaching and spread the kids quran knowledge and listening to quran online and understand the quran tafseer , it will be something standing against us and follow the guidance of or prophet Muhammad peace be upon him, and these good deeds will be a proof against us! Who could be saved from the terrors of that Day if Allah’s own Speech is against him?!?! Think carefully, so reading Arabic Quran and teaching our kids quran qaida with the tafseer of quran  and let the kids memorize quran dear Muslim brother or sister, about your position with the reading Quran! Are you neglecting it, contradicting it, being heedless of its orders and prohibitions, are you thinking deeply over it?! Will it be on your side on the Day of Judgment.? So learn quran recitation! O Allah! We ask you, by Your Glorious Speech and the rest of your beautiful Names and Attributes, to make the Quran a proof for us! So the Quran tutor should let his student know about these facts also,

 

Is video taping a wedding party haraam?

 

Insha Allaah i am getting married soon and i would like to know if video taping the wedding would be haraam. I know that taking pictures via a camera is haraam but i would like to know if video taping falls under the same category as photography. There are people who would like us to video tape the wedding but my intended and i would not like to compromise with picture taking, so we were wondering if we could video tape it instead..

Praise be to Allaah.
 

 

One of the evil actions that takes place during parties and
celebrations is taking pictures of women. It is haraam whether the pictures
are taken with a video camera or a regular camera, but taking pictures with
a video camera is worse. 

The Prophet (peace and blessings of Allaah be upon him)
forbade one woman to describe another to her husband as if he can see her –
as it says in al-Saheehayn – so taking pictures – especially on video
– is undoubtedly worse than simply describing, because the woman can be seen
in a real sense, not just in the imagination. 

This, naturally, applies if the pictures are of women only.
But if the gathering is mixed then there is another sin as well as the sin
of making pictures. Usually in women's gatherings on such occasions they
compete in wearing short and revealing clothes. So taking such pictures and
distributing them leads to the spread of immorality and sin and encourages
such things, and makes people start to take the matter lightly. What should
a woman do if she does not want her picture to be taken at all, then her
picture is taken of her in all her finery? What should a woman do whom
Allaah has guided after she went astray, and pictures of her at parties are
in circulation? 

Shaykh Muhammad ibn Saalih al-‘Uthaymeen said: 

In addition to the reservations about taking pictures at
wedding parties as mentioned above, there is a very serious reservation
which is: 

We have heard that some women bring cameras with them to take
pictures of this celebration, and I do not know what justification these
women have for taking pictures at these parties which are then spread among
the people, intentionally or otherwise. Do those who take the pictures think
that anyone approves of their actions? I do not think that anyone approves
of what they do; I do not think that anyone would like his daughter’s or
wife’s picture to be taken and kept by those misguided women to show to
whomever they want, whenever they want? Would any of you agree for his
mahrams’ pictures to be in the hands of other people, to be a source of
mockery if they are ugly and a provocation of desire if they are beautiful? 

We have even heard of something that is worse than that: that
some people bring a video camera to these parties to take moving pictures,
and they watch it themselves or show it to others every time they want to
enjoy looking at these scenes. 

We have also heard that some those who go to these parties
and videotape them are young men, who mix with women at these parties or
they sit alone with them, and no wise person who has any knowledge of the
sources of sharee’ah will doubt that this is evil and is haraam, and that it
is stooping to the lowest level of imitating the kuffaar. 

Friday Khutbah in the Jami’ Mosque of ‘Unayzah, entitled
Munkaraat al-Afraah Mahaadhir Laylat al-Zafaaf. 

And the Shaykh also said: 

With regard to taking
pictures of events, no wise person will doubt that this is reprehensible,
and no wise person – let alone a believer – would agree to let his mahrams’
pictures be taken – mothers, daughters, sisters, wives – to be a product to
be shown to everyone or be viewed for the enjoyment of any immoral person. 

Even worse than that is
videotaping events, because this is like a living picture with sound. This
is something that will be denounced by every person of sound mind and proper
religious commitment, and we cannot imagine that anyone who has a sense of
modesty and faith would allow it. 

Fataawa ‘Ulama’ al-Balad al-Haraam,
p. 439. 

And Allaah knows best.

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Learn Quran it brings happiness in this world and the Here after. Reading quran online inspires a man to explore the Arabic quran teachings in a new manner and see the world in a different way the way of truth and guidance. Learn holy Quran it brings happiness in this world and the world after death. The Prophet (Peace be upon him) said: If you desire the life of the fortunate, the death of a martyr, the salvation on the Day of Regret and the shade on the Day of Extreme Heat, then you should study the Quranic education because it is the word of the Merciful, a sanctuary from Shaytaan and a causes the tilting of the Balance. It is the deputy of every Muslim to spread the word of justice let teach kids quran from the beginning the quran quida  and ask then for listening to quran online from different reciter’s and learn quran tafsir and the quranic tafseer with translation and let the do quran memorization   and learn tajweed quran rules from quran tutor and guide them to spread the word of peace 

Hanging up images if they are small and indistinct and not clear at all

 

What is the correct opinion about pictures that we can sell in Mekka or Madina or anywhere with the mosqué of the prophet (
) or the ka'ba and we can see people around the mosque in soudjoud or walking but in small size. Can we put it on the wall or not ?

Praise be to Allaah.

We put this question to Shaykh Muhammad ibn Saalih
al-‘Uthaymeen, may Allaah preserve him, who answered as follows:

There is nothing wrong with it. And Allaah knows best.

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Read quran and it will guided us to the true teaching of The Prophet Muhammad (Peace be upon him) he summarized the religion of Islam with this statement: “The Religion is naseehah (sincerity)!” So then Tameem ibn Aws, may Allah be pleased with him, then said, “We asked, ‘To whom?’” He said: “To Allah, HIS BOOK holy quran, His Messenger, the leaders of the people, and their common folk.” [Muslim] so to study the religion people should go to the source of and source of Islam is the quran so learning quran and reading quran with the meaning the quran tafsir and then explore the words of wisdom. And for the Muslims the sincerity that is due to the Book of Allah includes doing the quran recitation, listening to quran along with learning the tajweed rules and reciting it beautifully, letting our kids learn quran learning holy quran tafseer and the reasons for its revelation, affirming that it is the Truth, the perfect Speech of Allah and not part of the creation, honoring it and defending it, abiding by the orders and prohibitions found in it and teaching quran to spread the word or truth and calling to it. So by learning quran education online and reflecting over the Quran online, one fulfills an obligation and is rewarded for that. Upon fulfilling this obligation, the Quran then becomes a proof for him on the Day of Judgment! And that is our second benefit we will take by embracing this Noble Book...

 

Exemption of (baby) dolls from the ruling on haraam images

 

I have read all your answers regarding pictures for children.  In my home, we have no pictures or animate (2-D and 3-D) figures, apart from these for children. In answering a question about photos, you stated no 3-dimensional images were allowed.  Can you please explain the tradition where Aisha (May Allah be pleased with her) had a small toy unicorn (or similar) that she played with as a child, and the Prophet did not stop her. 


Please answer this question, as all practising muslims I know have toys for their children.  We all seek the right path of Islam. 

Praise be to Allaah. 

Those toys which are made
of wool are not considered to be images, because they do not have a
head apart from a piece of wool, and it does not have the features of
the face such as eyes, nose, mouth or ears. If an image does not have
a head or any facial features, it is exempt from the ruling prohibiting
images. 

Even if we assume that it
is an image, this does not mean that all images are permitted. Rather
it is an exemption from the prohibition for a legitimate shar’i purpose,
which is to teach girls how to care for babies and to develop maternal
feelings in their hearts, in order to prepare them for the future. 

Most of the scholars have
exempted the making of girls’ toys from the prohibition on making images
and statues. This is the view of the Maalikis, Shaafa’is and Hanbalis.
Al-Qaadi ‘Iyaad narrated that most of the scholars said that this is
permissible, and he was followed in that by al-Nawawi in his commentary
on Muslim. He said: “Exempted from the prohibition on making images
that have a shadow are things that are used as toys for girls, because
of the exemption that was narrated concerning that. This means that
it is permissible, whether they are toys in the shape of people or animals,
three-dimensional or otherwise, and whether they are supposed to represent
real animals or not, such as a horse with wings… 

The majority of scholars quote
as evidence for this exemption the hadeeth of ‘Aa’ishah (may Allaah
be pleased with her) in which she says:

“I used to play with dolls in the house
of the Prophet (peace and blessings
of Allaah be upon him). I had friends who used to play with me. When
the Messenger of Allaah (peace
and blessings of Allaah be upon him) came in, they would hide themselves,
then he would call them to join me and play with me.”

 According to
another report, she said that the Messenger
(peace and blessings of Allaah be upon him) came back from the battle
of Tabook or Khaybar, and there was a curtain in her alcove. The wind
blew and lifted the curtain, showing some dolls with which ‘Aa’ishah
was playing. He said, “What is this, O ‘Aa’ishah?” She said, “My daughters.”
Among them he saw a mare with wings made of leather.” He said, ‘And
what is this that I see in the midst of them?” She said, “A mare.” He
said, “What is this on it?” She said, “Wings.” He said, “A mare with
wings?” She said, “Have you not heard that Sulaymaan had a horse with
wings?” She said, the Messenger of Allaah
(peace and blessings of Allaah be upon him) smiled so broadly that I
could see his eyeteeth. 

The Maalikis,
Shaafa’is and Hanbalis interpreted this as an exemption for making toys
because of the necessity of educating girls in how to bring up children.
This interpretation is obvious if the toy is in the form of a human,
but it is not obvious if it is in the form of a horse with wings. Hence
al-Haleemi used this report and others to support his argument. He said:
“There are two benefits of that in the case of girls, one immediate
and one which comes later. The immediate benefit is that they have fun,
which is one of the most effective means of child development. If a
child is well taken care of and feels happy and content, his development
will be stronger and better. That is because joy energizes the mind,
which in turn energizes the soul, and that has an effect on the body
and produces physical strength. The benefit which is seen later on is
that through that (play), the girls learn how to deal with children,
love them and feel compassion for them, and that becomes second nature
to them, so that when they grow up and see for themselves the things
they used to play at, they will find that the compassion they used to
play at is something very real indeed. Ibn Hajar quoted in al-Fath
from someone who thought that making toys was haraam, and that it had
been permitted at first but was then abrogated by the general prohibition
on making images. He responded by noting that the abrogation could have
been the other way round and that the permission to make toys came later,
on the grounds that in the hadeeth of ‘Aa’ishah (may Allaah be pleased
with her) about her toys, there is the indication that this happened
at a later date, because it mentions that this happened when the Prophet
(peace and blessings of Allaah
be upon him) came back from Tabook. So the apparent meaning is that
it happened later on. (al-Mawsoo’ah
al-Fiqhiyyah – Maaddat al-Tasweer)

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Ruling on keeping pictures and children’s toys

 

We know from Hadith that the Angels do not enter into a house where pictures/phograhps of living things (humans or animals )are displased.


What is the ruling for keeping the photographs of family relatives and pictures appearing in magazines/news papers etc. and toys like dolls and sruptures of animals.


Your kind reply based on teaching of Quran and Hadith is most kindly requested.
May Allah bless you for this act of kindness.

Praise be to Allaah.
 

 

Firstly: 

Image-making is of two types: one by hand and
the other by means of machines. 

Image-making by hand is haraam, and is in
fact a major sin, because the Prophet (peace and blessings of Allaah be upon him) cursed the one who does it. He did not differentiate
between images that have a shadow (i.e., three-dimensional) or those that are simply drawn (two-dimensional), according to the more correct
scholarly opinion, because of the general meaning of the hadeeth.  

With regard to image-making by means of
machines, i.e. cameras, there is a difference of opinion among the later scholars on this matter. Some of them forbid it and some of them allow
it. 

In order to be on the safe side, it is better
to avoid that, because it is one of the doubtful areas. And whoever is careful with regard to doubtful matters will protect his religious
commitment and his honour. But if he needs to do that for a specific purpose such as proving his identity, there is nothing wrong with that
because if there is a need, the matter is no longer doubtful.

 Secondly: 

With regard to keeping pictures, this is also
of two types: 

The first type is keeping images that are
three-dimensional. Keeping them is haraam. Ibn al-‘Arabi narrated that there is consensus on this point. See Fath al-Baari, p. 388, vol.
10). He said: This consensus has to do with things other than girls’ dolls. 

It was narrated that ‘Aa’ishah (may Allaah be
pleased with her) said: “I used to play with dolls in the presence of the Prophet (peace and blessings of Allaah be upon him) and I had
friends who would play with me. When the Messenger of Allaah (peace and blessings of Allaah be upon him) entered they would hide themselves
and he would call them to come and play with me. Narrated by al-Bukhaari, no. 5779; Muslim, no. 2440. 

The second type is images that are not
three-dimensional. These are of different types: 

1-    
Those that are hung up to be venerated and respected, as in the case of pictures of kings,
presidents, ministers, scholars etc. This is haraam because it involves exaggeration about a created being.

2-    
Those that are hung up for the sake of memory, such as hanging up pictures of one's friends. This is
also haraam, because of the hadeeth narrated in Saheeh al-Bukhaari from Abu Talhah (may Allaah be pleased with him), who said: “I heard the
Prophet (peace and blessings of Allaah be upon him) say: ‘The angels do not enter any house in which there is a dog or an image.’” Narrated
by Muslim, no. 2104).

3-    
Those that are hung up for the purpose of adornment. These are also haraam because of the hadeeth of
‘Aa’ishah who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) came back from a journey and I had hung a patterned
curtain on which there were images over (the door of) a room of mine. When the Messenger of Allaah (peace and blessings of Allaah be upon
him) saw it, he tore it and said, ‘The most severely punished of the people on the Day of Resurrection will be those who tried to imitate the
creation of Allaah.’” She said: “So I made it into one or two cushions.” Narrated by al-Bukhaari, no. 5610; Muslim, no. 2107.

4-    
Those that are treated with disrespect, such as images in carpets and pillows. Al-Nawawi narrated
from the majority of scholars among the Sahaabah and Taabi’een that these are permissible.

5-    
Those that have unfortunately become widespread and are difficult to avoid, such as images engraved
on coins etc which have become a problem for the Muslim ummah. It seems to me that there is no sin on the one who acquires these without wanting
to acquire images. 

Thirdly: 

With regard to dolls that children play
with: 

An exception is made in the case of
children’s toys, which are not regarded as haraam or makrooh. But what are the toys which are exempted? We know that the toys of the past did not
have eyes and lips and noses as they do nowadays. I think it is better to avoid these toys and limit oneself to those the kind of toys that were
known previously. 

See Fataawa al-‘Aqeedah by Shaykh Ibn
‘Uthaymeen, p. 66, 663, 679 

And Allaah knows best.

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He committed zina with a woman; is he allowed to marry her daughter?

 

I am a thirty year old man. The shaytaan tempted me and I committed zina with a woman, then Allaah blessed me and had mercy on me, and I repented sincerely to Allaah, may Allaah accept it from me. Until now I have not gotten married. I have decided to get married and my mother has suggested a girl, but this girl is the daughter of the woman with whom I committed zina before (please note that the zina occurred two years ago, and her daughter is now twenty years old). Hence I hope that you can advise me whether this marriage is haraam or not? I hope that you can explain fully.

Praise be to Allaah.

We ask
Allaah to accept your repentance. Strive to make it a sincere repentance,
because the crime of zina is a grave sin which results in many evils. The
married man who commits zina deserves to be stoned to death, and there is no
greater punishment than that among the hudood punishments, because of the
abhorrent and repugnant nature of this crime. 

Our advice
to you is not to marry this girl, not because marrying her is haraam, but
because through this marriage you will become closer to her mother with whom
you committed zina, and getting close to her will remind you of that evil
sin, and the shaytaan may whisper to you again, and make sin appear
attractive to you, so you fall into it. Keeping away from reminders of evil
and sin is part of repentance. This is indicated by the hadeeth about the
one who killed one hundred people; the scholar told him to leave his village
because its people were evil and immoral people. This is part of repenting
fully. 

With regard
to whether it is permissible to marry this girl, there was a difference of
opinion among the scholars regarding such cases. Al-Shaafa’i and Maalik –
according to one of the two reports narrated from him – said that it is
permissible, but Abu Haneefah, Ahmad and Maalik – according to the other
report – said that such a marriage is haraam. The more correct is the first
view. 

Ibn ‘Abd
al-Barr said: 

They
differed concerning a man who commits zina with a woman; is it permissible
for him to marry her daughter or mother? Similarly, if he committed zina
with a woman, can his son or father marry her? In all these cases, does zina
make haraam what a valid marriage or an invalid marriage makes haraam (i.e.,
makes certain relatives mahrams to whom marriage is forbidden)? 

Maalik said
in his Muwatta’: Zina with a woman does not make it haraam for the
one who commits zina with her to marry her daughter or mother. If a man
commits zina with the mother of his wife, his wife does not become haraam to
him, rather he should be killed. Zina does not make haraam anything that a
permissible marriage makes haraam. 

This is the
view of Ibn Shihaab al-Zuhri and Rabee’ah; it was also the view of al-Layth
ibn Sa’d, al-Shaafa’i, Abu Thawr and Dawood. It was also narrated from Ibn
‘Abbaas, who said concerning that: A haraam deed does not make something
permissible haraam. 

Ibn
al-Qaasim narrated from Maalik something other than what is said in
al-Muwatta’. He said: If a man commits zina with the mother of his wife,
he must be separated from his wife, and in his view he comes under the
ruling of one who has married his wife’s mother and consummated the marriage
with her. This is also the view of Abu Haneefah and his companions, and of
al-Thawri and al-Awzaa’i, all of whom said that if a man commits zina with
his wife’s mother, then his wife becomes haraam for him. 

Sahnoon
said: The companions of Maalik all disagreed with Ibn al-Qaasim on this
matter and they agreed with what it says in al-Muwatta’. Allaah has
forbidden the Muslim to marry his wife’s mother or daughter. If a man owns a
slave woman and he has intercourse with her, then her mother and daughter
also become haraam for him. 

Similarly,
if his father has intercourse with a woman whom he marries or owns as a
slave, they become haraam for the son, and vice versa. This has to do with
permissible types of intercourse. And Allaah is the One Whose help we seek.

These
fuqaha’ – the ones who were qualified to issue fatwas in the Islamic regions
– were unanimously agreed that it is not haraam for a man to marry a woman
with whom he committed zina, if it is established that she is not pregnant,
so it is more likely that he is permitted to marry her mother or daughter.
And Allaah is the source of strength.

 Al-Istidhkaar
(5/463, 464). 

Shaykh
Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said: 

The correct
view is that the mother of a woman with whom a man has committed zina is not
haraam for the one who did that, and the daughter of the woman with whom he
committed zina is not haraam for the one who did that, because Allaah says
(interpretation of the meaning): 

“All
others are lawful”

[al-Nisa’
4:24] 

Allaah did
not mention the mother or daughter of a woman with whom zina has been
committed as being among those to whom marriage is forbidden, rather He
said:  

“your
wives’ mothers, your stepdaughters under your guardianship, born of your
wives to whom you have gone in — but there is no sin on you if you have not
gone in them (to marry their daughters),”

[al-Nisa’
4:23] 

It is well
known that the woman with whom a man has committed zina is not one of his
wives at all. As she is not one of his wives, it is not valid to compare
fornication to valid marriage. If he has repented from zina it is
permissible for him to marry the mother or daughter of a woman with whom he
committed zina. End quote. 

Al-Sharh
al-Mumti’ (7/38, 39) 

Conclusion: 

This is a
matter concerning which the scholars differed. The correct view is that it
is permissible to marry the daughter of a woman with whom one has committed
zina so long as she is not one’s own daughter, but our advice to you is
not to marry her for two reasons: to be on the safe side, because she is
haraam for you according to many of the scholars, and so that your marriage
to her will not be a cause of your getting close to her mother and getting
in touch with her, which may lead to you going back to that sin from which
you have repented. And Allaah knows best.

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The Holy Quran is the word of Allah; it has been sent down to guide us and the guidance can online be gained through reading quran online. No other book can be like holy quran. As you come to the learn tajweed quran, Allah speaks to you and reading Arabic Quran is to hear Him, even to converse with Him, and to walk in His ways. So it is must for us as a Muslim to learn and do quran memorization by heart and the Quran tutor should teach the kids from quran qaida and then teaching quran online along with the quran tafseer and let the kids memorize quran so that we as Muslim could learn quran tajweed rules and then understand the quran tafseer  It is the encounter of life with the Life-giver. 'God - there is no god but He, the Ever-living, the Self-subsisting (by whom all subsist)  He has sent down upon you the Book with the Truth ... as a guidance unto mankind ...' (Al 'Imran 3: 2-3 learn quran recitation). So we should always remember the guidance of Allah and we should be listening to quran online along with obeying the commandments of Allah so let us join hands to learn the Koran and let our kids do quran memorization and learn the teaching of quran education online and apply them in there life there is kids quran lesson available online as well

Attribution of an illegitimate child and rulings that result from that

 

Thirty-two years ago an illegitimate child was born to a foreign kitaabi woman (i.e. Jewish or Christian woman). He is a young man of very good character and with a good heart. When he reached the age of 25, he started to look for his parents. He found his mother, and he found me, the father, a week ago. It has been proven by DNA testing that I am the father. I got married 31 years ago to a Muslim woman, and I have a daughter and two sons from her, and I have 4 grandchildren. Praise be to Allaah Who guided me, I came back to fear of Allaah and I am religiously-committed: I pray and give zakaah, and I did Hajj and ‘Umrah 3 years ago, my wife and I. I ask Allaah to guide me always and help me to repent. 


I hope that you can advise me: is he a mahram for my wife and daughter? Is he a brother to my children? Should I regard him as one of the family? I hope that you can explain everything that has to do with the matter.

Praise be to Allaah.

Firstly: 

We ask Allaah to pardon us and you, and to help us to repent
properly and turn to Him, and to bless us with good and righteous offspring
by His grace and bounty. 

Remember that repentance and guidance are the best things
that a person may be blessed with in this world; they are the greatest
blessings that Allaah can bestow upon us. So we must be grateful to Allaah
for them, and strive to renew them. The Prophet (peace and blessings of
Allaah be upon him) used to pray to Allaah for forgiveness and repent to him
one hundred times every day, as was narrated by Muslim (2702). 

Secondly: 

With regard to the attribution of illegitimate children, the
fuqaha’ have discussed this issue in detail and they said that one of two
scenarios must apply to the woman with whom zina is committed: 

1 – Either she is married, in which case any child who is
born to her is to be attributed to the husband and not to anyone else, even
if she is certain that he is the child of the one with whom she committed
zina, unless the husband disowns the child by means of li’aan, in which case
the child is not attributed to the husband, rather he is to be attributed to
his mother and not to the zaani (adulterer). 

2 – Or she is not married. If an unmarried woman has a child,
the scholars differed as to whether the child should be attributed to his
father, the zaani, or to his mother. There are two opinions, which have been
discussed and the evidence for them quoted, in the answer to question no.
33591. See also the answers to questions no.
117,
2103 and
3625. There it
says that the correct view is that this attribution is not valid, so it is
not permissible to attribute the illegitimate child to the zaani, rather he
should be attributed to his mother, even if there is certainty that this
child was fathered by this zaani. 

It says in Fataawa al-Lajnah al-Daa’imah (20/387): 

The correct scholarly view is that the child is not to be
attributed to the man who had intercourse with the woman, unless intercourse
took place within the framework of a valid or invalid marriage or something
that may be taken as a marriage contract or concubinage or something that
may be taken as concubinage. In such cases, the child may be attributed to
the man who had intercourse with the woman, and they may inherit from one
another. But if it was a case of zina then the child cannot be attributed to
the zaani. Based on that, he cannot inherit from him. End quote. 

It also says in Fataawa al-Lajnah al-Daa’imah
(22/34): 

With regard to the illegitimate child, he is to be attributed
to his mother, and he comes under the same rulings as any other Muslim if
his mother is a Muslim. He is not to be blamed or put to shame for his
mother’s crime or the crime of the one who committed zina with her, because
Allaah says (interpretation of the meaning): 

“And no bearer of burdens shall bear another’s burden”

[Faatir 35:18] 

End quote. 

Thirdly: 

It is well known that attribution of lineage affects many
rulings such as rulings on breastfeeding, custody, guardianship,
maintenance, inheritance, qasaas, the hadd punishment for stealing, slander,
testimony etc. Because the more correct view is that the illegitimate child
cannot be attributed to the zaani, none of the rulings mentioned above can
be proven to apply to the father of the illegitimate child, rather many of
them apply to the mother. 

But the illegitimate father (the zaani) is still affected by
the rulings forbidding marriage. According to the majority of scholars, the
rulings forbidding marriage still apply between the illegitimate child and
his father and his father’s relatives. 

Ibn Qudaamah (may Allaah have mercy on him) said: 

It is haraam for a man to marry his illegitimate daughter, or
his illegitimate sister, or his (illegitimate) son’s daughter, or his
daughter’s daughter, or his brother’s daughter, or his sister who is
illegitimate. This is the view of most of the fuqaha’. End quote. 

Al-Mughni (7/485). 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him)
was asked about an illegitimate daughter –can she marry her father? 

He replied:  

Praise be to Allaah. The view of the majority of scholars is
that it is not permissible to marry her. This is definitely the correct
view. End quote. 

Majmoo’ al-Fataawa (32/134). 

It says in al-Mawsoo’ah al-Fiqhiyyah (36/210): 

It is haraam for a man to marry his illegitimate daughter,
because of the clear meaning of the verse (interpretation of the meaning): 

“Forbidden to you (for marriage) are: your mothers, your
daughters…”

[al-Nisa’ 4:23] 

because she is his daughter in a real sense and in linguistic
terms and she was created from his water (i.e. sperm), so the illegitimate
son is forbidden (in marriage) to his mother. 

This is the view of the Hanafis and of the Maalikis and
Hanbalis. End quote. 

Fourthly: 

Based on the above, it is not permissible for this
illegitimate son of yours to marry your daughters, so they are his like
sisters. The same applies to your wife. 

But that does not mean that he is a mahram for them in the
sense that they may be alone with him and take off their hijab in his
presence. Prohibition of marriage does not always mean that one is a mahram
in the sense that it is permissible to be alone with the person etc. This is
an additional ruling which applies only to the shar’i mahrams, so attention
must be paid to that. 

Ibn Qudaamah (may Allaah have mercy on him) said: 

Zina means that a person is forbidden in marriage, but it
does not make the person a mahram or make it permissible to look (at a
member of the opposite sex). End quote. 

Al-Mughni (7/482). 

This does not mean that you should not treat this young man
kindly and strive to bring him to Islam and make him a member of the family,
but he should not be attributed to his illegitimate father, and the issue of
the daughters of the family observing hijab in front of him should not be
taken lightly. We ask Allaah to bless you and guide you. 

And Allaah knows best.

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Incest is a worse and more serious sin

 

What is the hadd punishment for incest? Can there be any repentance from that?.

Praise be to Allaah.

Firstly: 

Zina with a mahram relative is a graven sin that zina with a
non-mahram, because it is severing the ties of kinship, and an act of
aggression against those with whom we are enjoined to uphold ties of
kinship. Hence some of the scholars are of the view that the one who commits
zina with a mahram should be executed in all cases, whether he was married
or unmarried. This was narrated from Ahmad (may Allaah have mercy on him).
The majority are of the view that he should be subjected to the hadd
punishment; so if he was married he should be stoned and if he was not
married he should be given one hundred lashes, even though his sin is
greater. 

It says in Mataalib Ooli al-Nuha (6/18): The one who
commits zina with his sister is like one who commits zina with anyone else
(with regard to hadd punishment), because of the general meaning of the
reports. It was narrated from him (i.e., Imam Ahmad) that the one who
commits zina with a mahram should be killed whatever the case, whether he
was married or not. It was said to him: What about the woman? He said: It
applies to both of them. But out view is what was stated above, i.e., that
zina with a mahram is like zina with anyone else. End quote. 

Ibn al-Qayyim (may Allaah have mercy on him) said concerning
intercourse with one’s mother, daughter or sister: There is a totally
natural repulsion towards that, and the hadd punishment for that is one of
the most severe of punishments according to one of the two opinions, which
is execution in all cases, whether he was married or not. This is one of the
two views narrated from Imam Ahmad, and it is also the view of Ishaaq ibn
Raahawayh and a number of the scholars of hadeeth. Abu Dawood narrated that
al-Bara’ ibn ‘Aazib said: I met my paternal uncle and he was carrying the
banner. I said to him: Where are you going? He said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) has sent me to a man who
married his father’s wife after he died, to strike his neck and confiscate
his wealth. [Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel
(2351).] 

In Sunan Abi Dawood and Sunan Ibn Majaah it is
narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and
blessings of Allaah be upon him) said: “Whoever has intercourse with a
mahram relative, kill him.” [Classed as da’eef by al-Albaani in Da’eef
al-Jaami’ (5524).] 

The Muslims are unanimously agreed that the one who commits
zina with a mahram deserves the hadd punishment; they only differed with
regard to the nature of hadd punishment: should it be execution in all
cases, or is it the hadd punishment of the (ordinary) zaani? There are two
points of view. Al-Shaafa’i, Maalik and Ahmad, according to one of the
reports from him, were of the view that he should be subjected to the hadd
punishment for zina. Ahmad, Ishaaq and a number of the scholars of hadeeth
were of the view that his punishment is execution whatever the case. End
quote from al-Jawaab al-Kaafi, p. 270. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) favoured
the view that the one who commits zina with a mahram should be executed in
all cases. He said: The apparent meaning of the author’s words is that there
is no difference between zina with a mahram relative and zina with anyone
else, but zina with a mahram is punishable by execution in all cases,
because of a saheeh hadeeth that speaks of that. This view was favoured by
Ibn al-Qayyim in al-Jawaab al-Kaafi , where he said that the one who
commits zina with a mahram should be executed whatever the case. 

For example, if a man committed zina – Allaah forbid – with
his sister or his paternal aunt or his maternal aunt or his wife’s mother or
the daughter of a wife with whom he had consummated the marriage and so on,
then he is to be executed whatever the case, because this intimacy is not
permissible to him under any circumstances whatsoever, because the woman is
one of his mahrams, and because this is a grave immoral action. There is
also a hadeeth which was narrated from the Messenger (peace and
blessings of Allaah be upon him) about executing the one who has intercourse
with one of his mahrams. This was narrated from Ahmad, and it is the correct
view, that the one who commits zina with one of his mahrams should be
executed even if he was not married. End quote from al-Sharh al-Mumti’
(6/132). 

It says in al-Mawsoo’ah al-Fiqhiyyah (24/20): The sin
of zina varies in severity. Zina with a mahram or married woman is worse
than zina with a stranger (non-mahram) or unmarried woman, because it is a
transgression against the sacred rights of the husband and corrupting his
lineage, and it may involve attributing offspring to him who are not his,
and other kinds of damage. So it is a worse sin than zina with a woman who
does not have a husband or who is a stranger (non-mahram). If her husband is
a neighbour then it also involves bad treatment of neighbours, and
mistreating neighbours is one of the worst kinds of mistreatment and one of
the worst sins that may doom a person to Hell. If the neighbour was a
brother or one of his relatives, it also involves severing ties of kinship,
so the sin is compounded. It was proven that the Prophet (peace and
blessings of Allaah be upon him) said: “He will not enter Paradise from
whose harm his neighbour is not safe.” There is no harm greater than zina
with one’s neighbour’s wife. If the neighbour is absent doing something in
obedience to Allaah, such as worship, seeking knowledge or jihad, then the
sin is compounded. The one who commits zina with the wife of one who is
fighting for the sake of Allaah will be made to stand before him on the Day
of Resurrection, and he will take as much of his good deeds as he wants. The
Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“The sanctity of the wives of the mujaahideen for those who stay behind is
like the sanctity of their own mothers. There is no man among those who stay
behind who looks after the family of one of the mujaahideen and then betrays
him with regard to them, but he will be made to stand on the Day of
Resurrection, and he (the mujaahid) will take as much of his good deeds as
he wishes, so what do you think?” Narrated by Muslim (1897). i.e., do you
think he will leave him any of his hasanaat (good deeds)? It has already
been ruled that he has the right to take whatever he wants at the time when
all people will be desperate for even a single hasanah. If it so happens
that the woman was also his relative, the sin of severing ties of kinship
will be added to that. If it so happens that the zaani was also married,
then the sin is even greater. If he was an old man, the sin and punishment
will be greater. If that also occurred during a sacred month or in a sacred
place, or at a time that is held in high regard by Allaah, such as the time
of prayer or times when du’aa’s are answered, the sin is further compounded.
End quote.

 Secondly: 

The one who has done any such thing should hasten to repent
to Allaah, may He be exalted. Repentance may be valid for any sin, no matter
how great. 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

71. And whosoever
repents and does righteous good deeds; then verily, he repents towards
Allaah with true repentance”

[al-Furqaan 25:68-70] 

“And verily, I am indeed
forgiving to him who repents, believes (in My Oneness, and associates none
in worship with Me) and does righteous good deeds, and then remains constant
in doing them (till his death)”

[Ta-Ha 20:82] 

These verses indicate that the one who repents must do a lot
of good deeds and follow the path of guidance, and keep away from the causes
of temptation. 

And Allaah knows best.

Important note to learn and online quran recitation

 

The true knowledge of Islam is in reading quran online  and bring the true succeed in to our daily life we should learn holy quran online as much as we could and not just in Arabic but try to understand the meaning of it so when ever we listen to quran online we can understand the Koran and learn how to read quran online it gives us the guidance to bring the purity in to our life with the true way and also spread the word of Islam and its knowledge to all over the world find  holy quran reciter and more Islamic articles in this learning quran blog and feel free to spread it further as much as you could