There is no clean place to do wudoo’ and pray – should he delay prayer?

 

I work for an american company, I am the only muslim. there is no clean place or feasible place to perform wadu during the day, and there is no private place to perform salat.. Is it haram to wait until I get home to perform Duhr and Asr salat.

Praise be to Allaah.
 

 

The Muslim has to understand the importance
of prayer and the necessity of observing prayer regularly at the appointed times, fulfilling all the conditions and pillars and essential parts of
the prayer. Allaah says (interpretation of the meaning): 

“Verily, As-Salaah (the prayer) is
enjoined on the believers at fixed hours”

[al-Nisa’ 4:103] 

It was narrated that ‘Abd-Allaah ibn Mas’ood said: I asked the Prophet (peace and
blessings of Allaah be upon him), “Which deed is most beloved to Allaah?” He said, “Prayer performed on time.” He said, “Then what?” He said,
“Honouring one’s parents.” He said,  “Then what?” He said, “Jihad for the sake of Allaah.” 

Narrated by al-Bukhaari (504) and Muslim
(85). 

So it is not permissible for the Muslim to
delay his prayer beyond the time it is due. Wudoo’ does not require a clean place. Even if we assume that it does, the questioner could make sure
that he has wudoo’ before coming to work and keep his wudoo’ so that he can pray on time. 

He has to offer prayer on time. Looking for a
clean place where he can perform the prayer is not too difficult. Prayer is valid in any place on earth so long as it is clean and pure. The
Prophet (peace and blessings of Allaah be upon him) said: “The earth has been made for me a place of prayer and purification, so whenever the
time of prayer comes for any man of my ummah, let him pray.” Narrated by al-Bukhaari, 335; Muslim, 521. Sharee’ah only excludes from that specific
places in which prayer is not valid, which include graveyards and bathrooms. The Prophet (peace and blessings of Allaah be upon him) said:
“All the earth is a place of prostration apart from graveyards and bathrooms.” Narrated by Abu Dawood, 492; classed as saheeh by al-Albaani in
Saheeh Abi Dawood. 

So the workplace may be a place of prayer if
it is clean. If it is not easy then he should look for somewhere else. Asking his bosses to allocate a corner where he can pray is not something
that is difficult. 

Shaykh al-Islam Ibn Taymiyah said: 

If he deliberately delays the prayer until the time is too short to meet all the conditions and
do all the essential parts of the prayer, such as if there is some impure substance on him, or he is junub and delays the prayer so that if he
does ghusl the time for prayer will be over, then he has to purify himself first, but he is a sinner because he is doing the prayer at the wrong
time. He should have purified himself before the time became too short and prayed on time. When he delays it, then he has to do what is required
in the right sequence even though he is a sinner because of his delaying it. 

Sharh al-‘Umdah,
4/58. 

If he is unable to fulfil one of the
conditions of prayer being valid – such as tahaarah (purity) – then he should pray on time and he is exempted from this condition. It is not
permissible to delay the prayer until its time is over in order to fulfil that condition. 

Shaykh al-Islam Ibn Taymiyah said: 

Because those who are obliged to pray when the time for prayer comes, but are unable to fulfil
one of its conditions or essential parts at that moment, but will be able to do so after the time for prayer is over, it is not permissible for
them to delay the prayer until its time is over. If this were permissible then the one who is unable to purify himself, cover himself, bow or
prostrate, or do any other condition or essential part of the prayer would be allowed to delay the prayer until he is able to do that, if he knows
or thinks it most likely that he will be able to do it. This is contrary to the Qur’aan, Sunnah and scholarly consensus, because sharee’ah’s
concern that the prayer be performed on time is greater than its concern for any other condition or essential part of prayer that cannot be done.
Hence it is not permissible to delay the prayer until its time is over because of being unable to do some of the essential parts. When the time
for the obligatory prayer is too short and one cannot fulfil the conditions, then doing the prayer on time takes precedence over the conditions.
There is only one time when fulfilling the conditions takes precedence over the act itself, which is when the act becomes obligatory towards the
end of its time, such as when a sleeper wakes up at the end of the time, in which case the prayer becomes obligatory when he wakes up, and he must
fulfil the conditions of prayer. The applies if someone wakes up after the time for prayer is over. 

Sharh al-‘Umdah,
4/347, 348. 

And Allaah knows best.

 

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Online Quran Tutor is the one who comes into mind when someone says to learn Holy Quran online or learning the Quran with the right pronunciation. The Holy Quran is the word of Allah Ta’ala and recitation of the Quran is a sensitive matter. We have to listen quran with full attention and read quran online with the perfection and it is suppose to be read, there are many places in the Quran which have to be recited with care and attention because if someone recites them with the wrong pronunciation, the whole context and meaning of the verse get changed. its the beauty of every Muslim parent to carry on with the teaching of Islam and letting there kids to learn quran 

How to be successful in life

 

How to obtain success and prosperity in this world and hereafter.What kind of success or prosperity that islam want the ummah islam gain in this world.

Praise be to Allaah.
 

 

Peace of mind, contentment, happiness and freedom from
worries and anxiety… these are what everyone wants, and these are the ways
in which people can have a good life and find complete happiness and joy.
There are religious means of achieving that, and natural and practical
means, but no one can combine all of them except the believers; although
other people may achieve some of them, they will miss out on others. 

There follows a summary of the means of achieving this aim
for which everyone is striving. In some cases, those who achieve many of
them will live a joyful life and a good life; in other cases, those who fail
to achieve all of them will live a life of misery and hardship. And there
are others which are in between, according to what the means he is able to
attain. These means include the following: 

1 – Faith and righteous deeds: 

This is the greatest and most fundamental of means. Allaah
says (interpretation of the meaning): 

“Whoever works righteousness — whether male or female — while
he (or she) is a true believer (of Islamic Monotheism) verily, to him We
will give a good life (in this world with respect, contentment and lawful
provision), and We shall pay them certainly a reward in proportion to the
best of what they used to do (i.e. Paradise in the Hereafter)”

[al-Nahl 16:97] 

Allaah tells us and promises us that whoever combines faith
with righteous deeds will have a good life and a good reward in this world
and in the Hereafter. 

The reason for that is clear: those who believe in Allaah –
with sincere faith that motivates them to do righteous deeds that change
hearts and attitudes and guides them to the straight path in this world and
the Hereafter – follow principles and guidelines by means of which they deal
with everything that happens to them, be it the causes of happiness and
excitement or the causes of anxiety, worry and grief. 

They deal with the things
that they like by accepting them and giving thanks for them, and using them
in good ways. When they deal with them in this manner, that creates in them
a sense of excitement and the hope that it will continue and that they will
be rewarded for their gratitude, which is more important than the good
things that happen to them. And they deal with bad things, worries and
distress by resisting those that they can resist, alleviating those that
they can alleviate, and bearing with goodly patience those that they cannot
avoid. Thus as a result of the bad things they gain a lot of benefits,
experience, strength, patience and hope of reward, which are more important
and which diminish the hardships they have undergone and replace them with
happiness and hope for the bounty and reward of Allaah. The Prophet
(peace and blessings of Allaah be upon him) expressed this in a saheeh
hadeeth in which he said: “How wonderful is the situation of the believer,
for all his affairs are good. If something good happens to him, he gives
thanks for it and that is good for him; if something bad happens to him, he
bears it with patience, and that is good for him. This does not apply to
anyone but the believer.” (Narrated by Muslim, no. 2999). 

The Prophet (peace and blessings of Allaah be upon him)
told us that the believer is always gaining and the reward for his deeds is
always multiplying, no matter what happens to him, good or bad. 

2 – Being kind to people in word and deed, and all kinds
of doing good. This is one of the means of
removing worry, distress and anxiety. By this means Allaah wards off worries
and distress from righteous and immoral like, but the believer has the
greater share of that, and is distinguished by the fact that his kindness to
others stems from sincerity and the hope of reward, so Allaah makes it easy
for him to be kind to others because of the hope that this will bring good
things and ward off bad things, by means of his sincerity and hope of
reward. Allaah says (interpretation of the meaning): 

“There is no good in most of their secret talks save (in) him
who orders Sadaqah (charity in Allaah’s Cause), or Ma‘roof (Islamic
Monotheism and all the good and righteous deeds which Allaah has ordained),
or conciliation between mankind; and he who does this, seeking the good
Pleasure of Allaah, We shall give him a great reward”

[al-Nisa’ 4:114] 

Part of that great reward is relief from worry, distress,
troubles, etc. 

3 – Another of the means of warding off anxiety that stems
from nervous tension and being preoccupied with disturbing thoughts is to
occupy oneself with good deeds or seeking beneficial knowledge,
for that will distract one from dwelling on the matters that are causing
anxiety. In this way a person may forget about the things that are making
him worried and distressed, and he may become happy and more energetic. This
is another means that believers and others have in common, but the believer
is distinguished by his faith, sincerity and hope of reward when he occupies
himself with that knowledge which he is learning or teaching, or with the
good deeds that he is doing. 

The work with which he occupies himself should be something
that he likes and enjoys, for that is more likely to produce the desired
results. And Allaah knows best. 

4 – Another thing that may ward off worry and anxiety is
focusing all one’s thoughts of the present day, and not worrying about the
future or grieving about the past. Hence the
Prophet (peace and blessings of Allaah be upon him) sought refuge with
Allaah from worry and regret, from regret for things in the past which one
cannot put right or change, and worry which may come because of fear for the
future. So one should focus only on the present day, and focus one's efforts
on getting things right today. For if a person is focused on that, this
means that he will do things properly and forget about worry and regret.
When the Prophet (peace and blessings of Allaah be upon him) said a
du’aa’ or taught a du’aa’ to his ummah, as well as urging them to seek the
help of Allaah and hope for His bounty, he was also urging them to strive to
attain the thing they were praying for through their own efforts and to
forget about the thing which they were praying would be warded off from
them. Because du’aa’ (supplication) must be accompanied by action. So a
person must strive to attain that which will benefit him in worldly and
spiritual terms, and ask his Lord to make his efforts successful, and he
should seek His help in that, as the Prophet (peace and blessings of
Allaah be upon him) said: “Strive for that which will benefit you and seek
the help of Allaah, and do not be helpless. If anything (bad) happens to
you, do not say, ‘If only I had done such-and-such, then such-and-such would
have happened.’ Rather you should say, ‘Qaddara Allaah wa ma sha’a fa’ala
(Allaah decrees, and what He wills He does),’ for (the words) ‘If only’ open
the door to the Shaytaan.” (Narrated by Muslim). The Prophet (peace and
blessings of Allaah be upon him) connected the matter of striving to achieve
good things with the matter of seeking the help of Allaah and not giving in
to feelings of helplessness which are a harmful kind of laziness, and with
the matter of accepting things in the past which are over and done with, and
acknowledging that the will and decree of Allaah will inevitably come to
pass. He described matters as being of two types: 

1 – Matters which a person may strive to achieve or to
achieve whatever he can of them, or to ward them off or alleviate them. In
such cases a person must strive and make the effort, and also seek the help
of Allaah. 

2 – Matters where such is not possible, so he must have peace
of mind, accept them and submit to Allaah’s will. 

Undoubtedly paying attention to this principle will bring
happiness and relieve worry and distress. 

5 – One of the greatest means of feeling content and
relaxed and of acquiring peace of mind is to remember Allaah a great deal
(dhikr). That has a great effect in bringing
contentment and peace of mind, and relieving worry and distress. Allaah
says: 

“verily, in the remembrance of Allaah do hearts find rest”

[al-Ra’d 13:28] 

Remembering Allaah (dhikr)
has a great effect in achieving this aim because it has a special influence
and because of the hope that it brings of reward. 

6 – Another of the means
of bringing happiness and relieving worry and distress is striving to
eliminate the things that cause worry and to achieve the things that bring
happiness.
That may be done by forgetting about bad things in the past which cannot be
changed, and  realizing that dwelling on them is a waste of time. So a
person must strive to stop himself from thinking of that, and also strive to
stop himself from feeling anxious about the future and the things that he
may imagine of poverty, fear and other bad things that he thinks may happen
to him in the future. He should realize that the future is something
unknown, he cannot know what good or bad things are going to happen to him.
That is in the hand of the Almighty, the Most Wise, and all that His slaves
can do is to strive to attain the good things and to ward off the bad
things. A person should realize that if he diverts his thoughts from
worrying about his future and puts his trust in his Lord to take care of his
situation, and puts his mind at rest concerning that, if he does that, then
his heart will be at peace and his situation will improve and he will be
relieved of worry and anxiety. 

One of the most effective
ways of dealing with worries about the future is to recite this du’aa’ which
the Prophet (peace and blessings of Allaah be upon him) used to
recite: 

“Allaahumma aslih li deeni
alladhi huwa ‘ismatu amri, wa aslih li dunyaaya allati fiha ma’aashi, wa
aslih li aakhirati allati ilayha ma’aadi, waj’al al-hayaata ziyaadatan li fi
kulli khayr, wa’l-mawta raahatan li min kulli sharr (O Allaah, correct
my religious commitment which is the foundation of my life, and correct my
worldly affairs in which is my livelihood, and grant me good in the
Hereafter to which is my return. Make my life a means of accumulating good,
and make death a respite for me from all evil).” (Narrated by Muslim,
2720). 

And he said, “Allaahumma
rahmataka arju fa la takilni ila nafsi tarfata ‘aynin wa aslih li sha’ni
kullahu, laa ilaaha illa anta (O Allaah, for Your mercy I hope, so do
not abandon me to myself even for a moment. And correct all my affairs.
There is no god but You).” (Narrated by Abu Dawood with a saheeh isnaad, no.
5090; classed as hasan by al-Albaani in Saheeh al-Kalim al-Tayyib, p.
49).  

If a person utters these
du’aa’s, which ask that his spiritual and worldly affairs may be set right
or corrected, with proper presence of mind and sincerity of intention,
whilst striving to achieve that, Allaah will grant him what he has prayed
for, hoped for and striven for, and He will turn his worry into joy and
happiness. 

7 – If a person
experiences anxiety and distress because of a disaster, then one of the most
effective means of relieving himself of that is to think of the worst
scenario to which that may lead, and try to accept that.
When he has done that, then he should try to alleviate it as much as
possible. By means of this acceptance and these efforts, he will relieve
himself of his worries and distress, and instead of worrying he will strive
to bring about good things and to deal with whatever he can of the bad
things. If he is faced with things that cause fear or the possibility of
sickness or poverty, then he should deal with that by striving to make
himself accept that, or something even worse, with contentment, because by
making himself accept the worst-case scenario, he lessens the impact of the
thing and makes it seem less terrible, especially if he occupies himself
with efforts to ward it off as much as he can. Thus as well as striving to
achieve something good which will distract him from his worries about
calamity, he will also renew his strength to resist bad things, and put his
trust and reliance in Allaah. Undoubtedly these matters are of great benefit
in attaining happiness and peace of mind, as well as bringing the hope of
reward in this world and in the Hereafter. This is something which is well
known from the experience of many who have tried it. 

8 – Steadfastness of heart
and not being disturbed about the imaginary things that bad thoughts may
bring to mind.
For when a person gives in to his imagination and lets his mind be disturbed
by these thoughts, such as fear of disease and the like, or anger and
confusion stirred up by some grievous matter, or the expectation of bad
things and the loss of good things, that will fill him with worries,
distress, mental and physical illness and nervous breakdowns, which will
have a bad effect on him and which causes a great deal of harm, as many
people have seen. But when a person depends on Allaah and puts his trust in
Him, and does not give in to his imagination or let bad thoughts overwhelm
him, and he relies on Allaah and has hope of His bounty, that wards off his
worries and distress, and relieves him of a great deal of mental and
physical sickness. It gives indescribable strength, comfort and happiness to
the heart. How many hospitals are filled with the mentally sick victims of
illusions and harmful imagination; how often have these things had an effect
upon the hearts of many strong people, let alone the weak ones; how often
have they led to foolishness and insanity. 

It should be noted that your
life will follow your train of thought. If your thoughts are of things that
will bring you benefit in your spiritual or worldly affairs, then your life
will be good and happy. Otherwise it will be the opposite. 

The person who is safe from
all of that is the one who is protected by Allaah and helped by Him to
strive to achieve that which will benefit and strengthen the heart and ward
off anxiety. Allaah says (interpretation of the meaning): 

“And whosoever puts his
trust in Allaah, then He will suffice him”

[al-Talaaq 65:3] 

i.e., He will be sufficient
for all that is worrying him in his spiritual and worldly affairs. The one
who puts his trust in Allaah will have strength in his heart and will not be
affected by anything he imagines or be disturbed by events, because he knows
that these are the result of vulnerable human nature and of weakness and
fear that have no basis. He also knows that Allaah has guaranteed complete
sufficiency to those who put their trust in Him. So he trusts in Allaah and
finds peace of mind in His promise, and thus his worry and anxiety are
dispelled; hardship is turned to ease, sadness is turned to joy, fear is
turned to peace. We ask Allaah to keep us safe and sound, and to bless us
with strength and steadfastness of heart, and complete trust, for Allaah has
guaranteed all good things to those who put their trust in Him, and has
guaranteed to ward off all bad and harmful things from them. 

If bad things happen or there
is the fear of such, then you should count the many blessings that you are
still enjoying, both spiritual and worldly, and compare them with the bad
things that have happened, for when you compare them you will see the many
blessings that you are enjoying, and this will make the bad things appear
less serious. 

See al-Wasaa’il
al-Mufeedah li’l-Hayaat al-Sa’eedah by Shatkh ‘Abd al-Rahmaan ibn Sa’di 

Ibn al-Qayyim summed fifteen
ways through which Allaah may dispel worries and regret. These are as
follows: 

1-    
Tawheed al-Ruboobiyyah
(belief in the Oneness of Divine Lordship)

2-    
Tawheed al-Uloohiyyah
(belief in the Oneness of the Divine nature)

3-    
Tawheed of knowledge and belief
(i.e., Tawheed al-Asma’ wa’l_Sifaat, belief in the Oneness of the
Divine names and attributes)

4-    
Thinking of Allaah as being
above doing any injustice to His slaves, and above punishing anyone for no
cause on the part of the slave that would require such punishment.

5-    
The person’s acknowledging that
he is the one who has done wrong.

6-    
Beseeching Allaah by means of
the things that are most beloved to Him, which are His names and attributes.
Two of His names that encompass the meanings of all other names and
attributes are al-Hayy (the Ever-Living) and al-Qayyoom (the Eternal).

7-    
Seeking the help of Allaah
Alone.

8-    
Affirming one's hope in Him.

9-    
Truly putting one’s trust in
Him and leaving matters to Him, acknowledging that one's forelock is in His
hand and that He does as He wills, that His will is forever executed and
that He is just in all that He decrees.

10-Letting one's heart
wander in the garden of the Qur’aan, seeking consolation in it from every
calamity, seeking healing in it from all diseases of the heart, so that it
will bring comfort to his grief and healing for his worries and distress.

11-Seeking forgiveness.

12-Repentance.

13-Jihad.

14-Salaah (prayer).

15-Declaring that he
has no power and no strength, and leaving matters to the One in Whose hand
they are.

 We ask Allaah to keep us
safe and sound from worries and to relieve us of distress and anxiety, for
He is the All-Hearing, Ever-Responsive, and He is the Ever-Living, Eternal.

 See Alhomoom – Dealing
with Worries and Stress, in the Books section of this site.

 And Allaah knows best. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.

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

 

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

Praise be to Allaah.

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

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

It should be noted that
intentions are of two types: 

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

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

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

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

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

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

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

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

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

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

And Allaah knows best.

The things Muslim should do. We as Muslim should give our first priority in learning quran and do quran reading to seek the right path of Islam and through the quran teaching we can achieve the goal of our life and the deputy to guiding our kids to learn Koran that we should fulfill with perfecting kids quran recitation power and knowledge in Islam and also motivate our children’s to do quran memorization and then guide them to learn holy Quran tafseer  so they could understand the quran in Arabic and the quranic translation and also let or kids to listen quran from top quran reciters to get them inspired. at last I would pray for all my Muslim brothers and sisters that may Allah accept there Dwas and prayers and inspire you with the teachings of our holy prophet Mohammed (peace be upon him) so let us join hands and spread the knowledge that every Muslim is born to spread the knowledge of Islam now a day many online quran tutor are available for kids and elders to learn tajweed quran and with exact pronunciation and perfect the quran recitation online with qualified teaching staff  who can guide then with there experience and knowledge and the write teachings to help us in achieving the path of Jannah so learn quran and its teaching and spread the word of Allah

The things Muslim should do. We as Muslim should give our first priority in learning quran and do quran reading to seek the right path of Islam and through the quran teaching we can achieve the goal of our life and the deputy to guiding our kids to learn Koran that we should fulfill with perfecting kids quran recitation power and knowledge in Islam and also motivate our children’s to do quran memorization and then guide them to learn holy Quran tafseer  so they could understand the quran in Arabic and the quranic translation and also let or kids to listen quran from top quran reciters to get them inspired. at last I would pray for all my Muslim brothers and sisters that may Allah accept there Dwas and prayers and inspire you with the teachings of our holy prophet Mohammed (peace be upon him) so let us join hands and spread the knowledge that every Muslim is born to spread the knowledge of Islam now a day many online quran tutor are available for kids and elders to learn tajweed quran and with exact pronunciation and perfect the quran recitation online with qualified teaching staff  who can guide then with there experience and knowledge and the write teachings to help us in achieving the path of Jannah so learn quran and its teaching and spread the word of Allah

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

 

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

Praise be to Allaah.

Firstly:

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

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

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

Tareeq al-Hijratayn (p. 604) 

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

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

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

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

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

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

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

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

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

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

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

Pay attention to two important matters: 

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

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

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

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

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

End quote. 

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

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

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

[al-Saff 61:5] 

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

[al-An’aam 6:110] 

Fath al-Baari by Ibn Rajab
(1/179). 

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

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

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

Narrated by Muslim (2750). 

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

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

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

“businesses” refers how a man earns a living. 

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

Sharh Muslim (17/66, 67) 

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

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

Fath al-Baari by Ibn Rajab
(1/111). 

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

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

And he ended this chapter by saying: 

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

End quote. 

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

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

Fath al-Baari by Ibn Rajab
(1/181). 

Secondly: 

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

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

And Allaah knows best.

Now days we as Muslims have to spread the voice to learn quran and so we could gain the true knowledge and the quran teaching that is give to us by our beloved prophet Muhammad peace be upon him and do quran reading. Do we as Muslim ask our self that why we are at the peak of destruction? The answer will be simple that we have left our roots the holy quran we should guide promote Islam from in our homes first and let learn our kids quran  and encourage them in doing quran memorization this should be our first goal for it we can do different stuff like let then participate in different online quran recitation competition to let them listen quran from different online quran reciters and along with it we elders should learn quran also and improve our knowledge of quran and Islam and learn holy quran tafseer because to understand and learn quran Arabic and for this now a days there are many online quran tutor available who teach tajweed quran and its translation and tafseer so let us join our hands to be the voice of Islam and let improve the image of it as well and full fill our duty .

Ruling on putting pictures of people or children on chat or e-mail

 

What is the ruling on putting pictures of people or children on chat or e-mail?.

Praise be to Allaah.

Images of animate beings that have been drawn by hand or
three-dimensional images are haraam and are included in the texts which
contain a warning of punishment for the image makers. 

For more details on that please see the answers to questions
no. 34839,
10668,
39806. 

With regard to images made by machines, which are called
photographic images, there is a difference of opinion among the scholars
concerning them. What seems to us to be the correct ruling is that they come
under the ruling on images that is mentioned above. 

For more information please see the answers to questions no.
22660 and
8954. 

From the above, it may be known that it is not permissible to
put the image of a child or any other animate being in e-mail or on chat
rooms and the like. The prohibition is even more emphatic if the picture is
of a female or if the picture is of a handsome man who is aiming to put it
there to attract girls and women. Such actions are not permissible even
according to those who allow photographs, because this usage causes obvious
evil and corruption. 

And Allah 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 .

His father took pictures of him when he was small relieving himself and taking a bath, and his siblings can see them now!

 

My father took pictures of me when I was small in the bathroom, when I was relieving myself and taking a bath. Now that I am older, my siblings watch the video and laugh at me, and in fact it is offensive. What is the ruling on that?.

Praise be to Allaah.

Firstly: 

Contemporary scholars
differed concerning the ruling on making photographic and video images. In
the answers to questions no 10326
and 12786 we stated that the correct view is that both are haraam, if the
images are of animate beings. 

In the answer to question
no. 10668 we stated that it is
haraam to take pictures even if it is for the sake of memories. 

If this is the view of
scholars concerning pictures even if they are of children who are praying,
then it is more likely to be haraam if they are pictures of children
relieving themselves or taking a bath naked! 

Many people are heedless
about this issue, and they take pictures of their daughters when they are
small, then when they grow up and get married, those pictures are passed
around, and people look at them. Would that this was limited only to
mahrams, but they are even passed to non-mahrams! And it becomes difficult
to collect these pictures and video tapes to destroy them. The same may be
said with regard to taking pictures of boys when they are naked and taking a
bath. As for taking pictures of them when they are relieving themselves,
then this combines the prohibition on taking pictures and uncovering the
‘awrah at one time, and no one should look at them. This is an action which
is contrary to modesty and chastity, and sound fitrah (human nature). 

What parents must do is
immediately hasten to destroy the pictures that they are keeping of their
children – male and female – and especially those in which they are in a
state in which it is not appropriate for anyone to see them. This is what we
advise your father to do. He has to respect the prohibition on seeing
‘awrahs and pay attention to your feelings about showing these pictures and
films to your brothers and other people. 

Even if we assume that
making pictures is permissible in principle, and that making images of such
scenes is halal, the parents have no right to keep such pictures and show
them to others now that you have reached this age and are upset by that, or
it causes others to make fun of you. 

If he does not respond,
then ask your brothers not to look at these pictures and films; may Allaah
rid you of this problem and relieve you of this worry and distress. 

And Allaah knows best.

learn holy quran to bring purity to your life. And see Learning Quran blog more quranic article Important note to learn and read quran online

There are many ways to improve the Quran recitation, here are some of them:

listen quran online with tajweed , Quran Recitation Online

When a Holy Quran Reciter or Learn Quran with proper understanding it helps you in understanding the complexities of the world and its daily life It helps you in making your life simpler to understand and easier to cope with. Recitation of Quran gives your strength and knowledge to deal with different patterns of life. Reading Quran or Recitation of Quran doesn’t even gives you mental peace and calmness but if you recite it with complete understanding of what each verse is saying to you, you would find those verses a complete guideline for you to deal with your daily life problems and confusions. Prophet Muhammad said, so join the true path of knowledge.

The zina which incurs the hadd punishment

 

I read on a fatwa site about a young man who engaged in all kinds of sexual actions with a girl apart from penetration. What is the ruling on this in Islam? Is he subject to the hadd punishment for zina? Is he regarded as having committed zina with her? If he marries her, will that be regarded as expiation for him? What does he have to do in order to repent? The reply on that site, or as I understood it, was that he is regarded as a zaani (fornicator, adulterer) because the one who approaches a haraam deed is like the one who does it.

Praise be to Allaah.

Firstly: 

In the case
of zina, the hadd punishment is conditional upon penetration, which means
that the head of the penis disappears into the vagina. If it does not
penetrate it or only part of it penetrates it, then he is not subject to the
hadd punishment.  

It says in
al-Mawsoo’ah al-Fiqhiyyah (24/23), explaining the conditions of the
hadd punishment for zina on which the fuqaha’ are agreed: There is no
difference of opinion among the fuqaha’ that in order for the hadd
punishment to be incurred, the head of the penis has to disappear into the
vagina. If it does not enter it at all or only part of it enters, then there
is no hadd punishment because that is not intercourse. There is no
stipulation that ejaculation must take place or that the penis must be erect
at the time of penetration. The hadd punishment must be carried out whether
he ejaculated or not, and whether his penis was erect or not. End quote. 

Secondly: 

The things
that lead to zina such as touching, kissing, and rubbing the private parts
together without penetrating do not come under the ruling on zina, and the
one who does them is not subject to the hadd punishment, rather he is to be
punished and disciplined because he has done something that is haraam and
plainly evil, and because these actions may lead him to commit true zina.
Islam calls these actions zina, as in the hadeeth which was narrated by
al-Bukhaari (6243) and Muslim (2657) from Abu Hurayrah (may Allaah be
pleased with him) from the Prophet (peace and blessings of Allaah be
upon him)  who said: “Allaah has decreed for the son of Adam his share of
zina which will inevitably catch up with him. The zina of the eye is looking
and the zina of the tongue is speaking. The heart wishes and longs and the
private part confirms that or denies it.” 

Ibn Battaal
(may Allaah have mercy on him) said: Looking and speaking are called zina
because they invite one to true zina. Hence he said: “the private part
confirms that or denies it.” End quote from Fath al-Baari. 

See also
question no. 81995. 

Thirdly: 

The one who
has done such actions must repent to Allaah sincerely, by giving it up,
regretting what he has done, resolving not to go back to it, and avoiding
the causes and things that lead to that such as being alone with a woman,
looking and shaking hands.

As for
marrying that girl, if she is chaste and did not commit zina, or she did
that but then repented to Allaah, then there is nothing wrong with marrying
her. We do not find any evidence to suggest that this marriage will expiate
this sin. Rather what will expiate it is repenting to Allaah and mending
one's ways. Allaah says (interpretation of the meaning): 

“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] 

Fourthly: 

It is not
correct to say that approaching a haraam deed is like doing it. Rather this
is subject to further discussion. 

If a person
thinks of doing an evil deed then refrains from it, he will be rewarded, as
it says in the hadeeth narrated from Ibn ‘Abbaas (may Allaah be pleased with
him) that the Prophet (peace and blessings of Allaah be upon him) said,
relating from his Lord, may He be glorified and exalted: “Allaah decreed
good deeds and bad deeds, then He explained that. Whoever thinks of doing a
good deed then does not do it, Allaah will write it down as one complete
good deed. If he thinks of doing a good deed and then does it, Allaah [may
He be glorified and exalted] will write it down between ten and seven
hundred fold, or many more. If he thinks of doing a bad deed then he does
not do it, Allaah will write it down as one complete good deed, and if he
thinks of it then does it, Allaah will write it down as one bad deed.”

Narrated by
al-Bukhaari (6491), Muslim (131) 

If he thinks
of doing an evil deed and resolves to do it, and starts to do it, or tries
to do it, but is not able to complete it due to external factors, then he is
sinning and is not rewarded, as is indicated by the hadeeth: “If two Muslims
confront one another with their swords then the killer and the victim will
be in Hell.” I said: “O Messenger of Allaah, the killer’s (case is clear),
but what about the one who is killed?” He said: “He was keen to kill his
companion.” Narrated by al-Bukhaari (31), Muslim (2888). 

Shaykh
al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: This hadeeth
gives the answer to the question of whether a person will be accountable for
what he intends to do. Some people say he will be accountable for it if his
intention reached the level of resolve. Some say that he is not accountable.
The answer is that if the intention reaches the level of resolve, then it
must be accompanied by some words or deeds (in order for a person to be
accountable for his intention). End quote.  

Those who
said that he would be accountable for his intention quoted as evidence the
words of the Prophet (peace and blessings of Allaah be upon him), “If
two Muslims confront one another with their swords then the killer and the
victim will be in Hell.” But this is not evidence that one will be
accountable merely for thinking of it, for he said that about two men who
each fought with the intention of killing the other, but this is not merely
resolve, rather this is resolve accompanied by action, but he was unable to
complete his goal. This person will be accountable according to the
consensus of the Muslims. If a person strives to drink alcohol and tries by
his words and deeds to do that but fails, he is a sinner according to the
consensus of the Muslims. He is like one who drinks even if he does not
drink. Similarly if a person strives to commit zina or steal and so on, in
his words and deeds, but fails to do it, then he is a sinner like the one
who does it. The same applies to murder, and so on. End quote from
Majmoo’ al-Fataawa (14/122). 

This applies
if the sin is committed and incurs punishment in the Hereafter. As for the
punishment that results from committing sins in this world, such as the hadd
punishment for zina, he is not to be punished in this manner except if he
commits true zina, not if he tries to commit zina but fails. 

And Allaah
knows best.

Reading Quran and reflecting over the Quran Is our Duty

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...

How sound is the hadeeth, “Give the adulterer the tidings of poverty”?

 

How sound is the hadeeth which says, “Give the adulterer the tidings of poverty, even if it is after a while”? If it is a saheeh hadeeth, can you explain it to me?.

Praise be to Allaah.

Firstly: 

The hadeeth with the wording mentioned has no basis, as it
was not narrated by any of the scholars of hadeeth and it is not to be found
in any of the reliable books of Sunnah. 

Al-‘Ajlooni says in Kashf al-Khafa’ (1/286): 

“Give the killer the tidings of killing”. It says in
al-Maqaasid: I do not know it, and the well known addition that many
people say, “Give the adulterer the tidings of poverty, even if it is after
a while”, is also not saheeh, even though reality bears witness to that. End
quote. 

Shaykh Ahmad al-‘Aamiri said in al-Jadd al-Hatheeth
(73) that it is not a hadeeth. End quote. 

It says in al-Nukhbah al-Bahiyyah fi Bayaan al-Ahaadeeth
al-Makdhoobah ‘ala Khayr al-Bariyyah, by Muhammad al-Ameer
al-Kabeer al-Maaliki (d. 1228 AH) (p. 43): It is not known. End quote. 

There are other ahaadeeth which point to the same meaning,
but they are also not saheeh, such as the hadeeth of Ibn ‘Umar (may Allaah
be pleased with him), according to which the Prophet (peace and
blessings of Allaah be upon him) said: “Zina leads to poverty.” 

This was narrated by Abu Haatim, as it says in al-‘Ilal
(1/410-411), and by al-Qadaa’i in Musnad al-Shihaab (1/73), Ibn
‘Adiyy in al-Kaamil (6/432) and al-Bayhaqi in Shu’ab al-Eemaan
(4/363) via al-Maadi ibn Muhammad from Layth ibn Abi Sulaym, from Mujaahid,
from Ibn ‘Umar. 

Abu Haatim said, after narrating the hadeeth: This is a false
(baatil) hadeeth. I do not know Maadi. End quote. 

It was mentioned by Ibn Hibbaan in al-Majrooheen
(2/237) among the munkar hadeeth of Layth ibn Abi Sulaym. 

Ibn ‘Adiyy said in al-Kaamil (8/183): It is not known.
Al-Dhahabi said in al-Meezaan (3/423): It is munkar. Al-Albaani said
in al-Silsilah al-Da’eefah (140): It is baatil. 

See in al-Silsilah al-Da’eefah (1/270-274) other
ahaadeeth which describe the evils and negative consequences that result
from zina, all of which are mawdoo’ (fabricated) or munkar. 

Secondly: 

It is well known that sins bring nothing but evil and
calamities, as Allaah says (interpretation of the meaning): 

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

[al-Room 30:41] 

“And whatever of misfortune befalls you, it is because of
what your hands have earned. And He pardons much”

[al-Shoora 42:30] 

Because of sins a person is deprived of provision and
goodness, and because of sins the earth is deprived of rain, even if they
are minor sins, so how about if they are major sins? 

It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be
pleased with him)said: The Messenger of Allaah (peace and blessings of
Allaah be upon him) turned to us and said: “O Muhaajireen, there are five
things with which you will be tested, and I seek refuge with Allaah lest you
live to see them: Immorality never appears among a people to such an extent
that they commit it openly, but plagues and diseases that were never known
among the predecessors will spread among them. They do not cheat in weights
and measures but they will be stricken with famine, severe calamity and the
oppression of their rulers. They do not withhold the zakaah of their wealth,
but rain will be withheld from the sky and were it not for the animals no
rain would fall on them. They do not break their covenant with Allaah and
His Messenger, but Allaah will enable their enemies to overpower them and
take some of what is in their hands. Unless their leaders rule according to
the Book of Allaah and follow the guidance of Allaah, Allaah will cause them
to fight one another.” Narrated by Ibn Majaah (4019) and classed as hasan by
al-Albaani. 

So it is not unlikely that Allaah may afflict the zaani with
poverty, as a punishment for his sin, as he enjoyed pleasure in a manner
that was not permissible, so Allaah punishes him by depriving him of wealth
and independence of means, and sends poverty and hardship upon him, as a
punishment that fits his crime. 

Ibn Hibbaan narrated in al-Thiqaat (7/574) via
Mak-hool al-Shaami that Ibn ‘Umar said to him: O Mak-hool, beware of zina,
for it leads to poverty. 

And it was narrated that Asma’ (may Allaah be pleased with
her) said: I saw Zayd ibn ‘Amr as an old man, leaning back against the
Ka’bah and saying: Woe to you, O Quraysh, beware of zina for it leads to
poverty. 

This was narrated by Abu Na’eem in Ma’rifat al-Sahaabah
(8/120 2) and by Ibn ‘Asaakir in Tareekh Dimashq (19/512-513). It was
also quoted by Ibn Katheer in al-Bidaayah wa’l-Nihaayah (2/241). 

Al-Munaawi said in Fayd al-Qadeer (4/72): 

“Zina leads to poverty” means it is inevitable, because
wealth (or independence of means) comes from the bounty of Allaah, and His
bounty is bestowed upon those who are content with Allaah and what He gives
them. Allaah has made His slaves free of any need to commit zina through
that which He has permitted to them of marriage by His bounty. So the one
who prefers zina to that has preferred to follow the accursed shaytaan
rather than being content with the bounty of Allaah, and if the bounty is
lost then independence of means is lost and there comes hardship. So zina
leads to loss of blessing. If a person is tested with it and does not give
it up and return (to the right way), then let him bid farewell to the
blessings of Allaah, for that is a guest that soon departs. 

“That is so because Allaah will never change a grace which
He has bestowed on a people until they change what is in their ownselves.
And verily, Allaah is All-Hearer, All‑Knower”

[al-Anfaal 8:53] 

It says in Sharh al-Shihaab: Poverty is of two types:
poverty of hand and poverty of heart. The sin of zina takes away and erases
the blessing of wealth, because it is ingratitude for the blessing and using
it to disobey the One Who granted the blessing, so it takes it away. Then he
is tested with poverty of heart because of his weakness of faith, so his
heart starts to seek that which it does not have and he is not given
patience to bear it, and this is an ongoing punishment. End quote. 

Ibn al-Qayyim said in Rawdat al-Muhibbeen (360): 

Zina includes all kinds of evil: lack of religious
commitment, loss of piety, corruption of chivalry, lack of protective
jealousy. You will not find any zaani who is pious, or fulfils covenants, or
is sincere in speech, or maintains friendships, or has a proper sense of
protective jealousy concerning his family. 

Treachery, lying, betrayal, lack of modesty, lack of
awareness that Allaah is watching, failure to refrain from indulging in
haraam, and loss of protective jealousy are all results of zina. 

Another result of zina is the wrath of the Lord due to His
sacred limits being transgressed and the sanctity of the family being
violated. If a man were to do that to some king, he would punish him in the
worst manner. 

Another result is darkness of the face, and depression and
self-hatred, which are obvious to all onlookers. 

Another result is darkness of the heart and extinguishing of
light from it, which leads to extinguishing of light in the face and
darkness therein. 

Another result is inevitable poverty. According to a report,
Allaah says: “I am Allaah, Who destroys tyrants and make adulterers poor.” 

Another result is loss of respect for the one who does it, so
that he becomes insignificant before Allaah and before His slaves. 

Another result is that he loses the best of qualities, such
as chastity, righteousness and good character, and he acquires the opposite,
so that he becomes known as an immoral person, evildoer, adulterer and
betrayer. 

Another result is that he is no longer regarded as a
believer, as it was narrated in al-Saheehayn that the Prophet
(peace and blessings of Allaah be upon him) said: “The adulterer at the time
when he is committing adultery is not a believer.”  So he loses his faith in
a general sense, although he does not lose it altogether. Ja’far ibn
Muhammad was asked about this hadeeth and he draw a circle on the ground and
said: This is the circle of faith. Then he drew another circle outside it
and said: This is the circle of Islam. When a person commits zina he goes
out of (the former) but he does not go out of (the latter).  

Just because a man has a portion of faith, it does not mean
that he can be called a believer, just as if a man has a portion of
knowledge and fiqh, he cannot be called a scholar or faqeeh, or if he has a
portion of courage or generosity he cannot be called courageous or generous.
Similarly, he may have a portion of piety but he cannot be called pious, and
so on. The correct view is to take this hadeeth as it appears to be and not
try to interpret it otherwise. And Allaah knows best. 

Another result is that he exposes himself to becoming one of
the inhabitants of the oven in which the Prophet (peace and blessings
of Allaah be upon him) saw adulterers and adulteresses.  

Another result is that he ceases to be tayyib (good), as
Allaah described those who are chaste, and instead becomes khabeeth (bad),
as Allaah describes those who commit zina, as Allaah says (interpretation of
the meaning): “Bad statements are for bad people (or bad women for bad
men) and bad people for bad statements (or bad men for bad women). Good
statements are for good people (or good women for good men) and good people
for good statements (or good men for good women)” [al-Noor 24:26]. 

Allaah has forbidden Paradise to everyone who is khabeeth
(bad, evil); rather He has made it an abode for the good, and no one but
good people will enter it. Allaah says (interpretation of the meaning): 

“Those whose lives the angels take while they are in a
pious state (i.e. pure from all evil, and worshipping none but Allaah Alone)
saying (to them): Salaamun ‘Alaikum (peace be on you) enter you Paradise,
because of that (the good) which you used to do (in the world)”

[al-Nahl 16:32] 

“and its keepers will say: Salaamun ‘Alaykum (peace be
upon you)! You have done well, so enter here to abide therein”

[al-Zumar 39:73] 

They only deserve the greeting of the angels and admission to
Paradise because of their goodness, but zina is one of the most evil of
actions, and Allaah has made Hell the abode of evil and evil people. When
the Day of Resurrection comes, He will separate evil from good, and He will
put evil all together, then throw it and its people into Hell. No good
person will enter Hell and no evil person will enter Paradise. 

Another result is the sense of alienation which Allaah casts
into the heart of the zaani, and it is akin to the alienation that appears
in his face. The chaste person has sweetness in his face and comfort in his
heart, and the one who sits with him feels comfortable with him. But the
zaani has alienation in his face and the one who sits with him feels
uncomfortable with him. 

Another result is lack of respect from his family, companions
and others. He is the least significant of things in their eyes, unlike the
chaste man, who is respected and liked.  

Another result is that people regard him as treacherous, and
no one will trust him with regard to his womenfolk or children. 

Another result is the odour that emanates from him and is
smelled by everyone who has a sound heart; it comes from his mouth and body.

Another result is anxiety, because adulterers get the
opposite of what they seek. The one who seeks the pleasures and good things
of life by doing that which Allaah has forbidden will be punished with the
opposite of what he sought, because that which is with Allaah can only be
attained by obeying Him. Allaah never makes disobedience to Him the means of
attaining goodness. If the evildoer understood what pleasure, joy, delight
and good living there is in chastity, he would think that what he has missed
out on of pleasure is many times greater than that which he has attained,
let alone the ultimate achievement of attaining the reward and honour of
Allaah. 

Another result is that he exposes himself to missing out on
the enjoyment of al-hoor al-‘iyn in delightful abodes in the Paradise of
‘Adn (Garden of Eden). We have stated above that Allaah will punish the one
who wears silk in this world by depriving him of wearing it on the Day of
Resurrection, and He will punish the one who drinks wine in this world by
depriving him of it on the Day of Resurrection. Similarly, in the case of
the one who seeks haraam forms of pleasure in this world, for everything
that he got in this world, if it was available in a permissible form, his
share of it on the Day of Resurrection will be reduced, and whatever he got
in haraam ways will be reduced on the Day of Resurrection.  

Another result is that zina leads to severing of family ties,
disobedience towards parents, haraam earnings, wronging people and loss of
one’s wife and family, and it may led to shedding of blood that it is not
permissible to shed, or seeking help by means of witchcraft and shirk,
whether he realizes it or not. This sin can only be committed if it is
accompanied by other sins, beforehand or alongside it, and it generates
other sins that come after it. It is surrounded by a legion of sins that
come before it and after it, and it is the action that brings the most evil
in this world and in the Hereafter and prevents the most goodness in this
world and in the Hereafter. Once a person falls into the trap of this sin,
no advice will benefit him and no one can save him from it, and the
blessings of Allaah will soon depart from him. Anyone who commits this sin
may bid farewell to the blessings of Allaah.  

Allaah says: 

“That is so because Allaah will never change a grace which
He has bestowed on a people until they change what is in their ownselves.
And verily, Allaah is All-Hearer, All‑Knower”

[al-Anfaal 8:53] 

“But when Allaah wills a people’s punishment, there can be
no turning back of it, and they will find besides Him no protector”

[al-Ra’d 13:11] 

End quote. 

And Allaah knows best.

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