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K h u t b a h Month of Tauba The Merit of Tauba The Signification of Tauba Condition of Acceptance of Tauba The Classes of Tauwabiin (Repentants) The medicines for those five course of Sin? Imaan The Biggest Sin: To Associate Somethings with Allah. Tawheed and Tawakkal Belief (Imaan) The Merit of Tauba Week 1,  (21th Zulqaida, 1421H/16th Feb, 2001 AD) Taubatis Wazeb or compulsory. There are different classes of sojourners of religion. (1) One class are short-sighted. they cannot cross their blind faith at every step. so the Qur'an and Sunnah of the Prophet are necessary for then at every step. (2) Another class of sojouners are fortunate. Allah expanded their breast for Islam and theyare upon light from their Lord and cross the impregnable stages of the path with care at the slightest hint. The light of the Qur'an and faith shine upon their hearts. A slight hint is sufficient for them owing to the brilliance of light. They know that repentance is compulsory in order to gain permanent good fortune and security from permanent ruin. The meaning of Tauba is to give up sins and to determine to do good deeds. Allah says: O believer, be repentant to Allah all together that you may get salvation- [al-Qur'aan, an-Nur(24):31] O Believers, repent to Allah with sincere penitance.- [al-Qur'aan, At-Tahrim(66):8] The Prophet said: A penitant man is dearer to Allah. He who return from sin is like one who has got no sin. The Prophet again said: Think that a man went to a vast field with a camel loaded with food and fuel. He slept thereafter leaning his head. When he awoke, he did not find his camel there. Then he began to search for it running to and fro and said after getting tired of hunger and sun: I will go to my former place to sleep such a sleep that it may cause my death. Then he placed his head upon his hands and slept there to meet with death. When he awoke, he found his camel standing before him with food and water. His joy then knew no bounds. Allah become more please with the repentance of a believer than his joy. In another narration, the Prophet said: He was beside himself with joy and said in an ectasy of joy: I am your Lord and you are my servant. Hazrat Hasan Basari said: when Allah accepted the panitance of Adam, the angels blessed him and Gabriel and Michael came to him and said: O Adam, Allah accepted your repentance and cooled your eyes. Adam said: O Gabriel, what will be my rank if after acceptance of this repentance some questions are asked? Allah then revealed to him: O Adam, tehre will come sorrows and difficulties over your followers and repentance will be open to them. Whoever among then will repent, I will accept his repentance as I have accepted yours. Whoever seeks My forgiveness, I will not be miser in accepting his forgiveness as I am near abd Accept invocations. O Adam, when I shall resurrect the repentant men, the will smile and enjoy and their repentance will be accpeted. Tauba is compulsory according to the unanimous opinion of the jurists. It means to have knowledge that sin and disobedience  to Allah are harmful and remove the sinner away from Allah, this appertains to compulasory faith. Tauba is firm determination to give up sin in the present and future and repentance for past sins. This shows that Tauba is compulsory. Waallahu'alamu Bissawab. The Signification of Tauba Week 2, (28th Zulqaida, 1421H/ 22th Feb., 2001 AD) Human nature is mixed up of two elements. Every man has got the nature of angel, nature of man and nature of devil. He who does always sinful act keeps connection with the devil. He who does always good acts keeps connection with angels. Nothing can give salvation to a man except the fire of repentance. So repentance or Tauba has got four cardinal principles. (1) The first principle is form of repentance, it limit and its knowledge. It is the bounden duty of a man to make repentance after sin. If it is sincere, it is accepted. (2) The second principle is to turn away from sins, to know the major and minor sins, to know the duties toward Allah and, to fellow human, to know man's progress and retrogression for virtues and vices and to know the causes of minor sins turning into major sins. (3) The third principles is to know the conditions of Tauba, search into past sins, expiation of sins and the classes of those who repent. 4) the fourth principles is to know the causes of making Tauba and the medicines of persons addicted to vices. Tauba is compulsory with its three ingredients, knowledge of sin, repentance for sin and giving up of sin in future. Tauba is compulsory after commission of sin, as a believer can understand that sin is harmful. He who does not give sin gives up a portion of faith. The following Hadith proves it. When a man commits fornication, he commits when he is not a believer. That fornication is injurious like poison is not known to him. This is said with regard to the faith which returns to spiritual knowledge. At the time of commission of fornication, he loses faith that fornication is injurous and that it keeps him far away from God, just as when a physician says: It is poison and don't take it. If inspire of this warning, a person takes it, it can be said that he has taken it as he disbelieved it. This does not mean that he does not believe in the existence of the physician or that he has got no knowledge of medicine, but it means that he not believe that poison is harmful, as he knows the effect of poison, cannot accept it. Waallahu'alamu Bissawab. Condition of Acceptance of Tauba Week 3, (28th Zulqaida, 1421H/ 22th Feb., 2001 AD) Every sincere Tauba is accepted. Those who observe with the inner light and whose souls are bright know that every souls has been created pure and clean and every child has been created on natural attribute. But men have been polluting its purity and cleanliness with dirt and making it black with sins. They also know that these impurities on soul can be burnt by the fire of repentance and the light of good deeds can remove the darkness of dirt gathered on soul. The darkness of sins has got no power to live with the light of good deeds as the darkness of night can not live with the light of day or as the dirt can not remain, if a cloth is cleaned with soap. So Allah does not accept a soul polluted with sins. As a cloth being polluted by foul act can be cleansed with soap and warm water, so a pure and clean soul is acceptable, so a pure and clean soul is acceptable to Allah. So your soul should be cleansed and made pure. Allah says: The soul of one gets success, which he has made pure. One soul can recognise another soul. He who does not know his soul, how can he know another soul? He who thinks that Taubah although sincere will not be accepted is like a man thinks that darkness will not go even if the sun rises or dirt will not go even if a cloth is washed by soap. But sop is not alone sufficient to remove dirt if it is gathered, layer over layer, on a thing. Similar is the condition of sin congested in soul. If one says by word of mouth “I repented”, his word is like the word of a wisher man who says by his tongue, I have washed this cloth. Such is the condition of a soul if no sincere repentance is made. This is sufficient for acceptance of Taubah for a man with deep insight. There are proofs of the Quran and Hadis to this effect. Allah says: He is who accepts Taubah from His servants and pardons sins. Allah says: I am Forgiving, Accepter of repentance. The Prophet said: Allah is more satisfied with the repentance of some of you. This satisfaction means acceptance of repentance and this is the proof of acceptance of repentance. The Prophet said: Allah says: Allah extends also His hands of forgiveness towards one who is busy in commission of sins from night till day break and from day break till night. There are much repentance fit for acceptance which are not enquired into and there are many enquirers whose repentance is not accepted. The Prophet said: If you are engaged in the commission of sins which reach even heaven and then repent, Allah will acccept it. He said: A man will enter paradise even after commission of sins. The companions of sins, he thinks how he can return from them. Thus he will enter Paradise. Our Prophet said: Tauba expiates sins. The Prophet said: He who repents after commission of a sin is like one who has not committed it. A Negro slave once said to the Prophet: O Messenger of Allah, I am engaged in obscene deeds, Have I got any repentance? He said: Yes, you have. Then he returned from the sins and said: O Messnger of Allah, when I commit sin does Allah see me? He said: Yes, Then the slave gave such a loud shriek that cost his life. It is related that when Allah curse the devil, he prayed to Allah for time and He granted him time till the Resurrection Day. The devil then said: By the honour of your oath, I will not come out of the heart of a man till there is breath in him. Allah Said: By My honour and glory, I will accept his repentance till there is life in his body. The Prophet said: A good deed removes an evil deed as water removes dirt. It is related that when a Prophet of Banu Israil committed a sin, Allah revealed to him: By My honour, if u commit sin another time, I will give you punishment. The Prophet said: O my Lord, you are you and I am I, Allah then saved him.A certain sage said: If a man commits sins and then repents for his whole life, he shall enter Paradise. The devil will then say: Alas, why have I thrown him into a sinful act? Ibn Masud one day saw a man commiting a sinful act. He asked him: Is there any repentance for this sin? Ibn Masud first turned away from him and then looking towards him saw that he was shedding tears. He said to him: Paradise has got eight doors all of which will not be closed or opened. An angel will be entrusted with its not closing. So act and act and don’t be despaired. Abdul Rahman bin Abul Qasem said: We were discussing with Abdur-Rahman about repentance of the unbelievers and also about the verse of Allah: If they desist, He will forgive their past sins. He said: Hope that the condition of the Muslims will be good near Allah. I heard that the repentance of the Muslims after Islam will be like their acceptance of the Muslims after Islam will be like their acceptance of Islam. Abdullah b. Salam said: You are narrating the following Hadis after hearing it from the Prophet or knowing it from the Book of Allah. When a man commits a sin and then repents for it soon, his sins drop down sooner than the twinkling of an eye. Hazart Omar said: sit with those who repent as their hearts are very soft. Waallahu'alamu Bissawab. The Classes of Tauwabiin [Repentants] Week 3, (28th Zulqaida, 1421H/ 22th Feb., 2001 AD) The Tauwabiin are of four classes. The First Class are those who repent for sins that may be committed upto the end of their lives and those who repent for past sins and take care not to commit sins in future. As a result of habits, some evil thoughts may arise in his mind. For this one should stay on repentance, advance towards good deeds and give up evil ones. The name of this Tauba is Taub Nasuha sincere repentance. The mind of such a repentant is cattle Nafse Mutmainna [Tranquil mind]. It return to its Lord well plessed with Him and well pleasing Him. [Al-Quran: 89:26] The Prophet (PBUH) said with regard to these persons "Mufarredun went in advanced." They are desirous of Allah's remembrance. Zikr has relieved them from their burdens, and they will come with convenience on the Resurrection Day. It is seen that there is the burden of Zikr on them, but actually it is Zikr which has taken away their burdens. They have different ranks. Tehre are some repentants whose desiresfall under the flow of divine knowledge and become quiet. Another class of repantants can not save themselves from clash with their low desires and they take delay to turn them back with efforts. Some people meet death after repentance. Some make hihad with their passion after Tauba, keep patience and remain upon Tauba. These are people ranked highest as their good deeds destroy their evil deeds. The Second Class of Tauwabiin Such a person after repentance keeps himself firm for some days, gives up major sins and does divine service, but he is not free from such sins owing to preasure of circumstances although he has got no such object. He does not have a firm will to do that sins but if he commits it, he becoms repentant and sorrowful. Then he resolves that he will not do it again. The mind which has got such a state is call Nafse Lawwamah or The Self-reproaching soul. This Tauba is less than that of the first class. evil is mixed with the blood of man and he can hardly release him self from it. Allah Says: "Allah is open handed in pardoning those who give up major sins and indecencies except passing thought of sins." An evil thought suddenly crops up in mind along with the minor sins. He had no previous thought about it. So this kind of evil thought is pandonable. Allah Says: "When they do indecent acts or oppress themselves and then remember Allah and seek forgiveness for their sins." It is seen that Allah praised them for their repentance inspite of oppression on their soul. For this rank, the Prophet (PBUH) said: "Those who repent after commission of a sin are the best among you. [in another narration, A believer is like a stalk of corn. Sometime its head rises up straight and sometimes bends down; the Prophet (PBUH) said: A believer is not free from sin." This shows that Tauba is not called for these sins. Such a quilty person does not reach the stage of sinner. The prophet (PBUH) saidevery son of Adam is a sinner. Among the sinners, those persons are good who repent and seek forgiveness. He said further: A believer may commit many sins but is busy in repentance. Allah Says: "The will be given double rewards on accounts of their patience, and thereby remove the evils by good deeds." Meaning that they do good deeds after committing sins and they are given reward for that good deeds." Third Class of Tauwabiin Such a repantant keeps himself alright for some time and then his passion becomes strong for for commission of sins. As a result, he advances towards sin, being unable to control his passion. Inspite of this he does divine service always, but cannot give up one or two sinful actions. He loves that it would have been better if Allah gave him power to vomtrol them. After the sin, he becomes repentant and say, 'Alas, had I not done it'. This soul as called Nafse Mosawaalah [The doubtful Soul]. Allah Says: "And about ohers, they recognize their sins and they mix good works with them and others mix evil deeds." These persons continue to do good deeds and exprct forgiveness for their sins and faults. Often such a man die before repentance. the reign of the next world and its emjoyment falls on that person whose soul is saved and who purifies his soul for a longtime as decreed by Allah in his destiny. Therefore, Allah Says: "By the oath of soul and what it purifies, He informs it of its evil deeds and its Allah-fear. He gets salvation, who purifies it and he is ruined who polluted it." [Al-Quran, 91:7] The Prophet (PBUH) said: A man may continue to do good deeds upto seventy years. Even the people then say he is one of the inmates of paradise. there is then the distance of half a cabit between him and paradise. Then suddenly his fate comes forward and he begin to work the deeds of the immates of Hell and then he enter hell. There is the fear of death before his Tauba. Man's every breath may be his last breath and death may be linked up with that breath. The Fourth Class of Tauwabiin These persons repent and remain in that condition for some days and then again return to sin. They feel no sorrow for their sins nad do not mind to repent. These persons are included within the habitualsinners. Such a soul is called Nafse Ammarah or the soul that prone the evils. such a soul runs towards evil after returning from good deeds. There is fear for such a man in the end. If he dies upon evils, he will be an unfortunate person. If he dies upon good and upon Tauba, he will await his release from the Hell, Thought it will occure after some time. To seek forgiveness by divine service is like acquiring education by efforts and like seeking wealth by trade by crossing the big and vast seas. All the people, except the learned are deprived of fortune. All the learned men except those who do good deeds are deprived of fortune. All the doers of good deeds are deprived of fortune except those who sincerely do good for the sake of Allah. They also remain in anxieties. Those who hope for Allah's forgiveness without any good deed at their credit are fools. Allah Says: "There is nothing for man except what he strives for." If the wealth of the world is short lived, still it is subject to hard labour, then how can you expect rewards without hard labour and sincere efforts in the next world? Waallahu'alamu Bissawab. The medicines for those five course of Sin? The medicine for the first course is to think of the delay of punishment in this way. What will occur in future must happen. The future is near thoughtful men, but death is nearer to a man than the lace of his shoe. What will inform him that the hour is near. Then the affair of the future happiness will become the matters of the present. Great afford are under taken to ward off future danger in the world. For earning profits in business, merchant embark on deep seas ad ocean and bear all sort of hardships on journey. If one falls ill and if a physician inform him that if he drink cold water it will injured him and may lead him to death ,he should give it up at once for fear of death even though cold water is agreeable to him and even though the pangs of death is short lived. He does not fear however what will occur after death. He shall have to live the world and there is no escape from it. This world life is temporary, not everlasting. Now it is An object of thought that he gives up an agreeable thing of his world relying on the word of a Christian physician, while he cannot give up the temporary pleasure of the world in the expectation of future happiness relying on the words of the prophets support by miracles. The punishment by hell is very much greater that that diseases. (2) The medicine for the second course is that he shall give up the taste which is strong with effort and say: If I cannot give up this temporary happiness of this world's life. How can I get the everlasting happiness of the next world? When I cannot bear the pangs of patience, how shall I bear the punishment of fire in hell? (3) Disease of delay in repentance may be removed in this way. Most of inmates of hell will shriek for long suffering in hell. He who makes delay in repentance, wishes to live long while he may die soon. If he lives long, he may not give up sin in future as he cannot give it up at present. It is not known how he will give up greed in future when he cannot give it up at present. Rather it may increase manifold owing to habits. The greed which man makes firm as greed has a result of habits is not like that greed which has not become firmly rooted. For this reason, those who makes delay in repentance are destroyed. They don't know that the more times passes, the more it become difficult to be eradicated. The man of procrastination is like a man who seeing a firmly rooted tree, leaves it to be uprooted in future. But he knows that it will be more firmly rooted in future. The more you grow old, the more you will become weak and there will be less chance of your uprooting the tree. (4) Medicine of waiting for Allah's forgiveness. He is like a person who spends all his wealth and makes himself and his family members poor in expectation of his mercy. He hopes that Allah will bring out a hidden treasure for him out of uncultivated land. His waiting for seeking Allah's forgiveness for his sins is likewise. (5) Medicines for the fifth cause. To doubt the prophethood of the prophet in infidelity. Its medicine is the proofs of his being a true prophet. He must said: Is the affair in the next world impossible, as the staying of a man in two different places at the same time is impossible? If he says: I have doubt in the next worldly affairs, he must be told: Eat the food which you have just left and into someone has thrown poisons. He shall not eat it believing a stranger's words. If he is a liar, you will still not eat the food, saying: I shall not eat it as it is better for me to remain on the good side and to have patience. But if it is true I shall meet with death if I eat it. So to have patience is better than the pangs of death. Hazrat Ali (Karramallah Wajahu) said to a man who had no faith in the next world: If what you said is true, we will get salvation. If it does not come out true, we shall get salvation but u will perish. In other words, the wise man adopts always the path of safety Such a disbelieve should be told: You give up food believing in stranger. How can you neglect the saying of the Prophet, saint and wise man backed in miracles? There is no good in arguing with the illiterate. If there is different of opinion among the wise regarding the next world, the deniers will suffer endless suffering if it is true. If it is false, then only you temporary pleasure will suffer for some time. If anybody is wise, he must not doubt in this argument as there can be no comparison of these few days in this world with the everlasting nature of the next world. How can a wise man able to earn everlasting happiness of the next world as he is engaged in the pleasure of the world? Waallahu'alamu Bissawab. Month of Tauba The Merit of Tauba The Signification of Tauba Condition of Acceptance of Tauba The Classes of Tauwabiin (Repentants) The medicines for those five course of Sin? Imaan The Biggest Sin: To Associate Somethings with Allah. Tawheed and Tawakkal Belief (Imaan) Other Sections: ---------------- H O M E Our Plan Our Policy Our Papers ---------------- Parenting Sister's Page Muslim Youth Children's Page Shahadah Da'wah Khalifah Asphorism Islamic Books Islamic News Multimedia Countries ---------------- Links Index Ask Scholar Search Engines Contact Us H O M E