Signs of Weak Iman and How to Increase It

Signs of weak Faith: 

• Committing sins and not feeling any guilt.
• Having a hard heart and no desire to read the Quran.
• Feeling too lazy to do good deeds, e.g. being late for salat
• Neglecting the Sunnah. 
• Having mood swings, for instance being upset about petty things and bothered and irritated most of the time.
• Not feeling anything when hearing verses from the Quran, for example when Allah warns us of punishments and His promise of glad tidings.
• Finding difficulty in remembering Allah and making dhikr. 
• Not feeling bad when things are done against the Shariah.
• Desiring status and wealth.
• Being mean and miserly, i.e. not wanting to part with wealth.
• Ordering others to do good deeds when not practising them ourselves.
• Feeling pleased when things are not progressing for others.
• Being concerned with whether something is haram or halal only; and not avoiding makroo (not recommended) things.
• Making fun of people who do simple good deeds, like cleaning the mosque.
• Not feeling concerned about the situation of Muslims.
• Not feeling the responsibility to do something to promote Islam.
• Liking to argue just for the sake of arguing without any proof.
• Becoming engrossed and very involved with dunya, worldly things, i.e. feeling bad only when losing something in terms of material wealth.
• Becoming engrossed and obsessive about ourselves. 
  
  

  

   

Okay, how to increase our faith then ? 

• Recite and ponder on the meanings of the Quran. Tranquility then descends and our hearts become soft. To get optimum benefit, remind yourself that Allah is speaking to you. People are described in different categories in the Quran; think of which one you find yourself in.   
• Realize the greatness of Allah. Everything is under His control. There are signs in everything we see that points us to His greatness. Everything happens according to His permission. Allah keeps track and looks after everything, even a black ant on a black rock on a black moonless night.   
• Make an effort to gain knowledge, for at least the basic things in daily life e.g. how to make wudu properly. Know the meanings behind Allah's names and attributes. People who have taqwa are those who have knowledge.   
• Attend gatherings where Allah is remembered. In such gatherings we are surrounded by angels.  
• We have to increase our good deeds. One good deed leads to another good deed. Allah will make the way easy for someone who gives charity and also make it easy for him or her to do good deeds. Good deeds must be done continuously, not in spurts.   
• We must fear the miserable end to our lives; the remembrance of death is the destroyer of pleasures.   
• Remember the different levels of akhirah, for instance when we are put in our graves, when we are judged, whether we will be in paradise or hell.   
• Make dua, realize that we need Allah. Be humble. Don't covet material things in this life.   
• Our love for Subhana Wa Ta'Ala must be shown in actions. We must hope Allah will accept our prayers, and be in constant fear that we do wrong. At night before going to sleep, we must think about what good we did during that day.   
• Realize the effects of sins and disobedience- one's faith is increased with good deeds and our faith is decreased by bad deeds. Everything that happens is because Allah wanted it. When calamity befalls us- it is also from Allah. It is a direct result of our disobedience to Allah. 

text by: Abu Banan

Stages to do Jihad

Secondly: 

The idea of waging physical jihad against the kaafirs went through a number of stages, depending on the state in which the Muslim ummah was.

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

“The first thing which his Lord revealed to him was to read in the name of his Lord who had created. That was the beginning of his Prophethood, where Allaah commanded him to recite to himself but He did not yet command him to convey that. Then He revealed the words (interpretation of the meaning: 

‘O you (Muhammad) enveloped in garments!
Arise and warn!’

[al-Muddaththir 74:1-2]

So he became a Prophet with the word ‘Iqra (Read!) and he became a Messenger with the words, ‘O you (Muhammad) enveloped in garments…’ Then Allaah commanded him to warn his closest kinsmen, then to warn his people, then to warn the Arabs around them, then to warn all the Arabs, then to warn all of mankind. He continued to call them for over ten years from the beginning of his Prophethood, without fighting or imposing the jizyah; he was commanded to refrain, to be patient and to be forbearing.

Then permission was given to him to migrate, and permission was given to him to fight. 

Then he was commanded to fight those who fought him, and to refrain from fighting those who left him alone and did not fight him. 

Then Allaah commanded him to fight the mushrikeen so that the religion would all be for Allaah.

After jihad was enjoined upon him, the kaafirs then fell into three categories: those with whom there was a truce or peace treaty; those with whom he was at war; and those who lived under the rule and protection of the Islamic state.” 

(Zaad al-Ma’aad, 3/159) 

Thirdly: 

The ruling on physical jihad against the kaafirs is that this is an obligation on the community as a whole (fard kafaayah). 

Ibn Qudaamah said: 

“Jihaad is an obligation upon the community; if some people undertake it, the rest are relieved of the obligation.” 

What fard kafaayah means is that if it is not undertaken by enough people, then all the people are guilty of sin, but if enough people undertakes it, the rest will be relieved of blame. Initially the command is addressed to all of them, as in the case of an individual obligation (fard ‘ayn), but then in the case of fard kafaayah the obligation is dropped if enough of the people undertake to do it, unlike the case with fard ‘ayn where the obligation is not dropped if someone else does it. Jihad is a fard kafaayah, according to the majority of scholars.” 

(al-Mughni, 9/163)

Shaykh ‘Abd al-‘Azeez ibn Baaz said:  

“We have previously explained on more than one occasion that jihad is fard kafaayah, not fard ‘ayn. All Muslims are enjoined to support their brothers with their selves (i.e., physically, by joining them), or with money, weapons, da’wah and advice. If enough of them go out (to fight), the rest are freed from sin, but if none of them do that then all of them are sinners. 

The Muslims in Saudi Arabia, Africa, North Africa and elsewhere are obliged to do their utmost, and if there is a jihad in one country, the surrounding countries should hasten to help them, the closest then the next closest.  If one or two states, or three or more, manage to fulfil the obligation, then the rest are freed of responsibility. They deserve to be supported, and it is obligatory to help them against their enemies, because they are oppressed. Allaah has enjoined jihad upon all Muslims, and they must fight against the enemies of Allaah until their brothers are victorious. If they fail to do that then they are sinners, but if sufficient people undertake to do that, then the rest are absolved of sin.” 

(Fataawa al-Shaykh Ibn Baaz, 7/335) 

Fourthly: 

Physical jihad against the kaafirs becomes obligatory in four cases, which are: 

1 – When the Muslim is present in a jihad situation.

2 – When the enemy has come and attacked a Muslim land

3 – When the ruler mobilizes the people, they must respond.

4 – When a person is needed and no one else can do the task except him.

Shaykh Ibn ‘Uthaymeen said: 

Jihad is obligatory and becomes fard ‘ayn if a person is present where fighting is going on. This is the first of the situations in which jihad becomes an individual obligation, because Allaah says (interpretation of the meaning): 

“O you who believe! When you meet those who disbelieve, in a battlefield, never turn your backs to them.

And whoever turns his back to them on such a day — unless it be a stratagem of war, or to retreat to a troop (of his own), — he indeed has drawn upon himself wrath from Allaah. And his abode is Hell, and worst indeed is that destination!”

[al-Anfaal 8:16]

The Prophet (peace and blessings of Allaah be upon him) said that running away on the day when the army is advancing is one of the sins that doom a person to Hell. He said: “Avoid the seven sins that doom a person to Hell…” among which he mentioned running away on the day when the army is advancing (agreed upon). But Allaah has made exceptions in two cases: 

1-     When it is a military manoeuvre, in the sense that he is leaving to bring reinforcements.

2-     When he is going to join another group, when he has been told that there is a group of Muslims elsewhere who are about to be defeated, so he goes to join them in order to strengthen their numbers. This is subject to the condition that there is no risk to the group he is in; if there is a risk to the group that he is in, then it is not permissible for him to go to the other group. In this case (jihad) is an individual obligation upon him (fard ‘ayn) and it is not permissible for him to leave.

The second situation (in which jihad becomes an individual obligation) is when a city is besieged by the enemy. Then he has to fight in defence of the city, because when the city is besieged there is no alternative but to defend it, for if the enemy is going to prevent people from leaving the city or entering it, and prevent provisions from reaching it, and other things which are well known, then in this case the people of the city are obliged to fight in order to defend their city.

The third situation is when the leader tells the people to mobilize; the leader (imam) is the highest authority in the state, but he need not necessarily be the leader of all the Muslims, because there has been no leader of all the Muslims (khaleefah) for a long time. The Prophet (peace and blessings of Allaah be upon him) said: “Listen and obey, even if you are ruled by an Abyssinian slave.” So if a man becomes a leader, then his word is to be heeded and his commands are to obeyed. 

(al-Sharh al-Mumti’, 8/10-12).

Islam Q&A

Sheikh Muhammed Salih Al-Munajjid

Kinds of Jihad

Firstly: 

Jihaad is of various kinds, some of which are obligatory upon everyone who is accountable, and some are obligatory upon the community as a whole – if some people undertake them then the rest are relieved of the obligation. And some kinds of jihad are mustahabb.

• Jihad al-nafs (jihad against one’s self) and jihad al-Shaytaan (jihad against the Shaytaan) are obligatory upon everyone who is accountable. 
• Jihad against the munaafiqeen (hypocrites), kaafirs (disbelievers) and leaders of oppression and innovation is obligatory upon the community as a whole. 
• Physical jihad (i.e. fighting) against the kaafirs may become an individual obligation upon everyone who is able to do it in certain circumstances, which will be described below. 

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

Once this is understood, then jihad is of four kinds: Jihad al-nafs (jihad against one’s self), jihad al-Shaytaan (jihad against the Shaytaan), jihad against the kaafirs and jihad against the hypocrites.

• Jihad al-nafs (jihad against one’s self) is of four kinds: 

1 – Striving to learn the teachings of Islam without which one cannot attain success and happiness in this world or in the Hereafter; if this is missing then one is doomed to misery in this world and in the Hereafter. 

2 – Striving to make oneself act in accordance with what one has learned. Simply knowing without acting, even though it may not cause any harm, is not going to bring any benefit. 

3 – Striving to call others to Islam, teaching those who do not know about it. Otherwise one will be one of those who conceal that which Allaah has revealed of guidance and teaching, and it will not benefit him or save him from the punishment of Allaah. 

4 – Striving to bear patiently the difficulties involved in calling people to Allaah and the insults of people; bearing all that for the sake of Allaah.

If a person achieves all these four levels, then he will be one of the rabbaaniyyeen (learned men of religion who practise what they know and also preach to others. Cf. Aal ‘Imraan 3:79).
The salaf were agreed that the scholar does not deserve to be called a rabbaani unless he knows the truth, acts in accordance with it and teaches it to others. Whoever teaches, acts in accordance with his knowledge and has knowledge, he will be called great in the kingdom of heaven.

• Jihad against the Shaytaan is of two types: 

1 – Warding off the doubts that he stirs up to undermine faith. 

2 – Striving against him to ward off the corrupt desires that he provokes.

The first jihad is followed by certainty of faith, and the second is followed by patience. Allaah says (interpretation of the meaning): 

“And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.)” [al-Sajdah 32:24] 

Allaah tells us that leadership in religion is attained through patience and certainty of faith. Patience wards off desires and certainty wards off doubts.

• Jihad against the kaafirs and hypocrites is of four kinds: with the heart, the tongue, one’s wealth and oneself. Jihad against the kaafirs is more along the lines of physical fighting whereas jihad against the hypocrites is more along the lines of using words and ideas. 

Jihad against the leaders of oppression and innovation is of three kinds: 

1 – Jihad with one's hand (i.e., physical jihad, fighting) if one is able. If that is not possible then it should be with one's tongue (i.e., by speaking out). If that is not possible then it should be with one's heart (i.e., by hating the evil and feeling that it is wrong).

These are the thirteen types of jihad, and “Whoever dies without having fought or having resolved to fight has died following one of the branches of hypocrisy.” (Narrated by Muslim, 1910). 

Zaad al-Ma’aad, 3/9-11)

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said: 

“Jihad is of various kinds, with one’s self, one's wealth, by making du’aa’, by teaching and guiding, by helping to do good in any way. The greatest form of jihad is jihad with one’s self (i.e., going oneself and fighting), followed by jihad with one's wealth, jihad by speaking out and guiding others. Da’wah is also part of jihad.  But going out oneself to fight in jihad is the highest form. 

(Fataawa al-Shaykh Ibn Baaz, 7/334, 335)

Islam Q&A

Sheikh Muhammed Salih Al-Munajjid

What does man loves most?

 Beautified for mankind is love of the joys (that come) from

1. Women

2. Offspring (Children)

3. Stored-u heaps of gold & silver (Wealth)

4. Horses branded & Cattle (Assets)

5.  Land

Comfort of the life of the world 

 

Allah (S.W.T.) says in surat Al-Imran, (verse 14) what can be translated as, "Beautified for mankind is love of the joys (that come) from women and offspring, and stored-up heaps of gold and silver (wealth), and horses branded (with their marks), and cattle and land. That is comfort of the life of the world. Allah has excellent Return with Him."
Also Allah (S.W.T.) says in surat Al-Hadid, (verse 20) what can be translated as, "Know that the life of this world is only play, and idle talk, and pageantry, and boasting among you, and rivalry in respect of wealth and children; as the likeness of vegetation after rain, whereof the growth is pleasing to the tiller, but afterward it dries up and they see it turning yellow, then it become straw. And in the Hereafter there is grievous punishment, and (also) forgiveness from Allah and His good pleasure, whereas the life of the world is but matter of illusion."

Pornography Advice

How can I advise someone who is addicted to pornography? 

 

I have a friend who uses the internet and goes to pornographic websites. What is the shar’i ruling on that, and how can I help him to keep away from such things?.

Praise be to Allaah.  

It is not permissible to look at pornographic pictures that show the charms of women, either on internet web sites or in newspapers or magazines etc. That is because looking at them is a means of enjoying them and knowing the beauty of the woman in the picture. 

This may also be a means that leads to something haraam, so it is also regarded as haraam, because the means come under the same rulings as the ends. 

Fataawa al-Lajnah al-Daa’imah, 2424. 

Many people take the matter of looking at pictures of non-mahram women lightly, on the grounds that these are just pictures and are not real. But this is a very serious matter, because it inevitably tempts a man to try to look at the woman directly. Allaah says (interpretation of the meaning): 

“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them”

[al-Noor 24:30] 

Majmoo’ Fataawa wa Rasaa’il Ibn ‘Uthaymeen, 1/268 

You can help your friend to keep away from these things by always advising him and making him fear Allaah, and reminding him that Allaah is always watching him and that nothing is hidden from Him. And remind him of the blessings that Allaah has bestowed upon him, such as giving him eyes with which to see things that will benefit him, and He has forbidden him to use them to look at things that He has forbidden. Remind him that Allaah will question him about that, hence Allaah concludes the verse referred to above with the words (interpretation of the meaning): 

“Verily, Allaah is All-Aware of what they do”

[al-Noor 24:30] 

And Allaah says (interpretation of the meaning): 

“Verily, the hearing, and the sight, and the heart of each of those ones will be questioned (by Allaah)”

[al-Isra’ 17:36] 

If a wise man thinks about it, when he is looking at these haraam pictures, he will realize that there is nothing behind these glances but loss, pain and sorrow, because he cannot really get what he sees in these pictures. 

The poet spoke the truth when he said: 

“When you give free rein to your eyes, this will cause great pain to your heart.

You will see what you cannot have, and you will feel frustration because you do not have some of what you see.” 

So it is clear that there is nothing to be gained from these pictures except the wrath of Allaah, and wasting time and money on things that are not pleasing to Him, and tormenting yourself. 

The Muslim has to seek chastity by means of marriage, and try his best to achieve that. 

He should also give up bad company who may have a bad effect on him and encourage him to go to these bad web sites. 

He should also keep himself busy with things that will benefit him in both religious and worldly terms, such as memorizing the Book of Allaah, attending gatherings of dhikr, and going to useful websites that contain sound knowledge.

Islam Q&A

explicit matter

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He is involved in Da’wah but feels that he is a hypocrite and weak in faith

I have a VERY important and urgent question. I would really like a DETAILED answer as your answer could change my life !!! Mail me if you want more information.
Please be patient with the length of my question as I believe the more I inform you the better you can answer the question.
I live in the West and I was born in a Muslim family. From my early teenage years I became active in Islam. Even from a young age I believed in Islam and I even wondered how people went to sleep without praying !!
I'm now much older and I have changed completely. My belief in Islam and even in Allah has disappeared. Basically I have become an outright hypocrite of the worst kind. I stay away from women but not pornography. I am prepared and trying to give that up and that maybe the cause of my fall but I've noticed that it's too late, as this is now a branch of the problem and not the root as the root of the problem is my belief in Allah and Islam.
Sometimes I believe I am crazy as I continuosly have erroneous thoughts about God, where I came from, Islam, right and wrong, etc.. I seem to be fighting between belief and disbelief, especially during prayer.
I have not abandoned prayer, etc, but it really does not benefit me any more. If you meet me you'll think I'm practicing from my appearance and speech, etc, I go to the mosque, I fast, but really I'm a true hypocrite whom no one knows. I cannot go on like this.
I actually actively give Dawah aswell to non-muslims but in my heart I really disbelieve, so why am I doing this ??? But when I directly discuss Allah it hurts me due to my confusion as I have lost my belief and find it hard to fake belief at times !!!

Praise be to Allaah.

You should know, my brother, that the most essential thing for any person is his commitment to Islam and his faith, and he will not be harmed by whatever he misses out on of worldly things if Allaah keeps his religion safe. Allaah is the King of kings and is the One Who moves the heart; He Alone is the One Who strengthens the heart and makes it steadfast. For this reason I advise you, my brother, to turn to Allaah, for He is a loving and merciful Lord Who is Compassionate towards His slaves. If you turn to Him sincerely and pray with true longing and ask Him to strengthen your faith and protect you from the evil of the whispers of your own soul and of the Shaytaan, then Allaah is Close and responds to the prayers of those who call on Him. Do not forget this important fact, for it is a source of relief and a way out from your problem, in sha Allaah. I would also like to remind you of the virtues of reading Qur’aan and reciting a lot of du’aa’s, morning and evening, for this will have a great effect in bringing peace and comfort to your heart.

Avoid the things that will make you feel far away from Allaah and bring you closer to the Shaytaan and his whispers. One of these things is what you mention in your question, namely looking at pornography and so on, because if a person persists in sin, it piles up in his heart until it is overwhelmed with darkness and is not affected by any exhortation or preaching. So hasten to repent from this sin and others, and fulfil the conditions of repentance properly. We also advise you to avoid sitting with bad company and in gatherings that could increase your confusion or provoke your desires; look for good people and keep company with them, because a man will be on the religion of his friend.

It seems from your question that you are suffering from a specific psychological problem, either financial or social or otherwise, and this is having an effect on this waswaas (insinuating thoughts from Shaytaan) that you are suffering. If this is indeed the case, we advise you to treat this problem quickly, because this may be a way of dealing with what you are suffering from. We will help you as much as we can, in sha Allaah.

What you are going through might be a kind of depression or anxiety, for one reason or another. You know that Allaah has not created a disease without also creating the cure. It is known that there are medicines that may be of help, by the grace of Allaah, in treating this kind of sickness. So ask about this kind of medication from a psychiatrist.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

he is suffering with the secret habit

He is a student living in Denmark and he is suffering with the secret habit

ar - en

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I am a 24 yr old from India studying in Denmark , alhamdulillah I don’t miss any prayers prescribed to us and when I go out I don’t look at women, neither I watch movies except two or three in a year nor do I have relations with any girl, but I used to masturbate in teenage. When I go to sleep I recite all dua, s prescribed by sunnah and try to sleep in the state of wudhu, at least once in a week I myself don’t know I wakeup in the middle of the night and start masturbating or I visit pornographic websites until I fulfill my desire, my intention was not even 1% to do these things in the middle of the night while going to bed but in the day time these whims and desires cross my mind. In the next morning I feel regretful of what I did last night and every time I used to correct it for some days again the same thing happens, this is the most regretful and the most sad period since I born sheikh because this is continuing since 3 years and I don’t feel peace and satisfaction in my life, since I am disobeying Allah. Every time I do taubah to Allah and promise that I won’t go back to this habit, I break that promise. I have read your previous answers with regard to masturbation habits, but I would like from you little more specific answer to this question. I would be very grateful to you throughout my life, I also request you to do dua for me sheikh.

Praise be to Allaah.

On this site we have discussed many issues to do with masturbation, and we have mentioned the ruling on it, that it is haraam, as well as ways of protecting oneself against it and ways of giving it up – see question no. 329. It seems that you have read all of that, and that you want something that applies specifically to you, so we will discuss some specific issues with you:

 -1-

The fact that you pray regularly, are keen not to form relationships with girls, your determination not to fall into this bad habit and your regret after doing it are all good and will be included in the balance of your good deeds, in sha Allaah. We encourage you to carry on with that and build on it, and do not give up. Your faith has to continue to increase; do not give the shaytaan any opportunity to harm you and make you feel that you are contradicting yourself or stop you regretting and repenting, lest you become one of the doomed. 

-2-

Do not add to this bad habit other sins that will incur the wrath of your Lord, may He be glorified and exalted. If your desire overwhelms your faith and reason, and leads you to practice this bad habit, what is making you commit other sins that incur the wrath of Allaah? What we mean is looking at corrupt websites. Fear Allaah with regard to yourself and do not fan the flames of desire in your heart by looking at haraam things or reading pornographic stories or other things that provoke desire. There is no excuse for any of that because you have control over whether you do it or not. 

-3-

Unfortunately you are living in a permissive country and studying in a mixed environment, where you see evil and immoral things which may cause you to fall into this habit. There is no doubt that committing this sin is less serious than committing zina, if we assume that you have the opportunity to commit this immoral action and it is the matter of choosing between zina and masturbation. But if you really want to rid yourself of this habit and other sins, then you have to rid yourself of the things that provoke these desires, such as living in a permissive country, looking at haraam things and mixing in haraam ways. 

-4-

What we have mentioned in our previous answers is sufficient for you and others who sincerely wish to rid themselves of this habit. But we will tell you of two important things which we hope will help you to rid yourself of this habit and other haraam things: 

(i)

First of all, we ask you: could you do this bad habit in front of your family and brothers? Could you do it in front of your friends and neighbours? Could you do it in front of any of the scholars or the Sahaabah? We are certain that your answer will be: No, I could not do that, no matter what levels my desire reached. Is that not the case? Well, do you know that you are doing it before the Lord of the heavens and the earth?! Do you know that the Creator of the universe can see you when you are doing it? Do you know that when you do it the noble angels can see you? How can you regard Allaah as the least of those who can see you? 

Who is most deserving that you should feel shy before them – those from whom you conceal your action so that they will not say bad things about you, or the One Who warns you of punishment for your action? 

Allaah says (interpretation of the meaning): 

“They may hide (their crimes) from men, but they cannot hide (them) from Allaah; for He is with them (by His Knowledge), when they plot by night in words that He does not approve”

[al-Nisa’ 4:108]. 

Imam Ibn Jareer al-Tabari (may Allaah have mercy on him) said: 

What Allaah means in the words “They may hide (their crimes) from men” is that these people who are fooling themselves conceal what they do of betrayal and sin “from men” who could not do them any harm except saying bad things about them because of what they do, if they find out about it. 

“but they cannot hide (them) from Allaah” Who is watching them, and none of their deeds are hidden from Him, and He is the One Who can punish and hasten the punishment; He is the One before Whom they should feel shy, above all others, and He is the One Who should be respected so that He will not see them do anything that they would not like any of His creation to see them doing. 

“for He is with them (by His Knowledge)” means: Allaah is watching them. 

Tafseer al-Tabari (9/191) 

Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) said: 

This is due to weakness of faith and lack of certain belief, because in their case fear of other people is greater than fear of Allaah, so they strive by both permissible and forbidden means to make sure that they are not found out by other people, but despite that they challenge Allaah by committing major sins and they did not care that He sees them and that He is with them by His knowledge in all their affairs, especially when they do that which does not please Him. 

Tafseer al-Sa’di (p. 200) 

(ii)

You do not know when you will die, do you? And you do not know in what condition you will die, do you? Stop for a moment and think about it. What if Allaah were to take your soul in death when you were doing this bad habit? Would this be a good end or a bad one? What if you were to be raised from your grave when the last thing you were doing is this habit? Perhaps you have heard the stories that are widely propagated in words and images about those foolish girls whose end came when they were committing evil actions. Who can guarantee that you – or us – will have a good end? Who has any control over the manner and time of death except Allaah? 

We hope that you will think about what we have said to you, and ask your Lord with all sincerity to cleanse your heart and physical faculties from sins and evils. It was narrated from Abu Dharr in a hadeeth qudsi that the Prophet (peace and blessings of Allaah be upon him) said that Allaah said: “O My slaves, all of you are astray except those whom I guide, so ask Me for guidance and I will guide you.” Narrated by Muslim. 

So hasten to fill your time with beneficial things and strive to keep company with righteous people who can take care of you. Hasten to get married, for there is no permissible way of fulfilling your desires except marriage. It is not essential for you to have your parents’ permission. 

The Prophet (peace and blessings of Allaah be upon him) said: “O young men, whoever among you can afford it, let him get married, for it is more effective in lowering the gaze and guarding one’s chastity. And whoever cannot afford it, let him fast, for it will be a shield for him.” 

Narrated by al-Bukhaari (4778) and Muslim (1400) 

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

Whoever among you can afford to get married, let him do so, and whoever cannot afford to get married should fast so as to reduce his desire. Based on this the words are addressed to youth who are the ones who usually desire women and cannot avoid thinking of their physical desires. 

 Sharh Muslim (9173). 

Strive to save yourself. We ask Allaah to enable you to do that which He loves and which pleases Him, and to purify your heart and physical faculties, and to make you steadfast in faith and certain belief, and to grant you a good end. 

See also the answer to question no. 20229 for information on ways to help you lower your gaze; no. 20161 for information on solving the problem of desire; and 39768 where we have mentioned the health effects of this habit on the body, mind, face and memory, and ways of ridding oneself of this habit and avoiding it. 

And Allaah is the Source of strength.

Islam Q&A

Ruling on music, singing and dancing

 Music Good or Bad

 Evidence of prohibition in the Qur’aan and Sunnah:

 Allaah says in Soorat Luqmaan (interpretation of the meaning):

 “And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah…” [Luqmaan 31:6]

•  The scholar of the ummah, Ibn ‘Abbaas (may Allaah be pleased with him) said: this means singing.

•  Mujaahid (may Allaah have mercy on him) said: this means playing the drum (tabl). (Tafseer al-Tabari, 21/40).

•  Al-Hasan al-Basri (may Allaah have mercy on him) said: this aayah was revealed concerning singing and musical instruments (lit. woodwind instruments). (Tafseer Ibn Katheer, 3/451).

•  Al-Sa’di (may Allaah have mercy on him) said: this includes all manner of haraam speech, all idle talk and falsehood, and all nonsense that encourages kufr and disobedience; the words of those who say things to refute the truth and argue in support of falsehood to defeat the truth; and backbiting, slander, lies, insults and curses; the singing and musical instruments of the Shaytaan; and musical instruments which are of no spiritual or worldly benefit. (Tafseer al-Sa’di, 6/150)

•  Ibn al-Qayyim (may Allaah have mercy on him) said: The interpretation of the Sahaabah and Taabi’in, that ‘idle talk’ refers to singing, is sufficient. This was reported with saheeh isnaads from Ibn ‘Abbaas and Ibn Mas’ood. Abu’l-Sahbaa’ said: I asked Ibn Mas’ood about the aayah (interpretation of the meaning), ‘“And of mankind is he who purchases idle talks’ [Luqmaan 31:6]. He said: By Allaah, besides Whom there is no other god, this means singing – and he repeated it three times. It was also reported with a saheeh isnaad from Ibn ‘Umar (may Allaah be pleased with them both) that this means singing. 

There is no contradiction between the interpretation of “idle talk” as meaning singing and the interpretation of it as meaning stories of the Persians and their kings, and the kings of the Romans, and so on, such as al-Nadr ibn al-Haarith used to tell to the people of Makkah to distract them from the Qur’aan. Both of them are idle talk. Hence Ibn ‘Abbaas said: “Idle talk” is falsehood and singing. Some of the Sahaabah said one and some said the other, and some said both.



Singing is worse and more harmful than stories of kings, because it leads to zinaa and makes hypocrisy grow (in the heart); it is the trap of the Shaytaan, and it clouds the mind. 
The way in which it blocks people from the Qur’aan is worse than the way in which other kinds of false talk block them, because people are naturally inclined towards it and tend to want to listen to it.



The aayaat condemn replacing the Qur’aan with idle talk in order to mislead (men) from the path of Allaah without knowledge and taking it as a joke, because when an aayah of the Qur’aan is recited to such a person, he turns his back as if he heard them not, as if there were deafness in his ear. If he hears anything of it, he makes fun of it. All of this happens only in the case of the people who are most stubbornly kaafirs and if some of it happens to singers and those who listen to them, they both have a share of this blame. (Ighaathat al-Lahfaan, 1/258-259).

 Allaah says (interpretation of the meaning):

 “[Allaah said to Iblees:] And befool them gradually those whom you can among them with your voice (i.e. songs, music, and any other call for Allaah’s disobedience)…” [al-Israa’ 17:64]

 It was narrated that Mujaahid (may Allaah have mercy on him) said: “And befool them gradually those whom you can among them with your voice” – his voice [the voice of Iblees/Shaytaan] is singing and falsehood.
Ibn al-Qayyim (may Allaah have mercy on him) said: This idaafah [possessive or genitive construction, i.e., your voice] serves to make the meaning specific, as with the phrases [translated as] “your cavalry” and “your infantry” [later in the same aayah]. Everyone who speaks in any way that is not obedient to Allaah, everyone who blows into a flute or other woodwind instrument, or who plays any haraam kind of drum, this is the voice of the Shaytaan. Everyone who walks to commit some act of disobedience towards Allaah is part of his [the Shaytaan’s] infantry, and anyone who rides to commit sin is part of his cavalry. This is the view of the Salaf, as Ibn ‘Abi Haatim narrated from Ibn ‘Abbaas: his infantry is everyone who walks to disobey Allaah. (Ighaathat al-Lahfaan).

 Allaah says (interpretation of the meaning):

 “Do you then wonder at this recitation (the Qur’aan)?

And you laugh at it and weep not,

Wasting your (precious) lifetime in pastime and amusements (singing)”

[al-Najm 53:59-61]

  ‘Ikrimah (may Allaah have mercy on him) said: it was narrated from Ibn ‘Abbaas that al-sumood [verbal noun from saamidoon, translated here as “Wasting your (precious) lifetime in pastime and amusements (singing)”] means “singing”, in the dialect of Himyar; it might be said “Ismidi lanaa” [‘sing for us’ – from the same root as saamidoon/sumood] meaning “ghaniy” [sing]. And he said (may Allaah have mercy on him): When they [the kuffaar] heard the Qur’aan, they would sing, then this aayah was revealed. 

Ibn Katheer (may Allaah have mercy on him) said: Allaah says (interpretation of the meaning) “Wasting your (precious) lifetime in pastime and amusements (singing)” – Sufyaan al-Thawri said, narrating from his father from Ibn ‘Abbaas: (this means) singing. This is Yemeni (dialect): ismad lana means ghan lana [sing to us]. This was also the view of ‘Ikrimah. (Tafseer Ibn Katheer).

 It was reported from Abu Umaamah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not sell singing slave women, do not buy them and do not teach them. There is nothing good in this trade, and their price is haraam. Concerning such things as this the aayah was revealed (interpretation of the meaning): ‘And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah…’ [Luqmaan 31:6].” (Hasan hadeeth)

 The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

 “Among my ummah there will certainly be people who permit zinaa, silk, alcohol and musical instruments…” (Narrated by al-Bukhaari ta’leeqan, no. 5590; narrated as mawsool by al-Tabaraani and al-Bayhaqi. See al-Silsilah al-Saheehah by al-Albaani, 91).

 Ibn al-Qayyim (may Allaah have mercy on him) said: This is a saheeh hadeeth narrated by al-Bukhaari in his Saheeh, where he quoted it as evidence and stated that it is mu’allaq and majzoom. He said: Chapter on what was narrated concerning those who permit alcohol and call it by another name.

 This hadeeth indicates in two ways that musical instruments and enjoyment of listening to music are haraam. The first is the fact that the Prophet (peace and blessings of Allaah be upon him) said: “[they] permit” which clearly indicates that the things mentioned, including musical instruments, are haraam according to sharee’ah, but those people will permit them. The second is the fact that musical instruments are mentioned alongside things which are definitely known to be haraam, i.e., zinaa and alcohol: if they (musical instruments) were not haraam, why would they be mentioned alongside these things? (adapted from al-Silsilah al-Saheehah by al-Albaani, 1/140-141)

Shaykh al-Islam (Ibn Taymiyah) (may Allaah have mercy on him) said: This hadeeth indicates that ma’aazif are haraam, and ma’aazif means musical instruments according to the scholars of (Arabic) language. This word includes all such instruments. (al-Majmoo’, 11/535).

Ibn al-Qayyim (may Allaah have mercy on him) said: And concerning the same topic similar comments were narrated from Sahl ibn Sa’d al-Saa’idi, ‘Imraan ibn Husayn, ‘Abd-Allaah ibn ‘Amr, ‘Abd-Allaah ibn ‘Abbaas, Abu Hurayrah, Abu Umaamah al-Baahili, ‘Aa’ishah Umm al-Mu’mineen, ‘Ali ibn Abi Taalib, Anas ibn Maalik, ‘Abd al-Rahmaan ibn Saabit and al-Ghaazi ibn Rabee’ah. Then he mentioned it in Ighaathat al-Lahfaan, and it indicates that they (musical instruments) are haraam.

It was narrated that Naafi’ (may Allaah have mercy on him) said: Ibn ‘Umar heard a woodwind instrument, and he put his fingers in his ears and kept away from that path. He said to me, O Naafi’, can you hear anything? I said, No. So he took his fingers away from his ears and said: I was with the Prophet (peace and blessings of Allaah be upon him) and he heard something like this, and he did the same thing. (Saheeh Abi Dawood). Some insignificant person said that this hadeeth does not prove that musical instruments are haraam, because if that were so, the Messenger of Allaah (peace and blessings of Allaah be upon him) would have instructed Ibn ‘Umar (may Allaah be pleased with them both) to put his fingers in his ears as well, and Ibn ‘Umar would have instructed Naafi’ to do likewise! The response to this is: He was not listening to it, but he could hear it. There is a difference between listening and hearing. Shaykh al-Islam (Ibn Taymiyah) (may Allaah have mercy on him) said: Concerning (music) which a person does not intend to listen to, there is no prohibition or blame, according to scholarly consensus. Hence blame or praise is connected to listening, not to hearing. The one who listens to the Qur’aan will be rewarded for it, whereas the one who hears it without intending or wanting to will not be rewarded for that, because actions are judged by intentions. The same applies to musical instruments which are forbidden: if a person hears them without intending to, that does not matter. (al-Majmoo’, 10/78).

Ibn Qudaamah al-Maqdisi (may Allaah have mercy on him) said: the listener is the one who intends to hear, which was not the case with Ibn ‘Umar (may Allaah be pleased with them both); what happened in his case was hearing. The Prophet (peace and blessings of Allaah be upon him) needed to know when the sound stopped because he had moved away from that path and blocked his ears. So he did not want to go back to that path or unblock his ears until the noise had stopped, so when he allowed Ibn ‘Umar to continue hearing it, this was because of necessity. (al-Mughni, 10/173)

 (Even though the hearing referred to in the comments of the two imaams is makrooh, it was permitted because of necessity, as we will see below in the comments of Imaam Maalik (may Allaah have mercy on him). And Allaah knows best).

 The views of the scholars (imaams) of Islam

Al-Qaasim (may Allaah have mercy on him) said: Singing is part of falsehood. Al-Hasan (may Allaah have mercy on him) said: if there is music involved in a dinner invitation (waleemah), do not accept the invitation (al-Jaami by al-Qayrawaani, p. 262-263).

 Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The view of the four Imaams is that all kinds of musical instruments are haraam. It was reported in Saheeh al-Bukhaari and elsewhere that the Prophet (peace and blessings of Allaah be upon him) said that there would be among his ummah those who would allow zinaa, silk, alcohol and musical instruments, and he said that they would be transformed into monkeys and pigs… None of the followers of the imaams mentioned any dispute concerning the matter of music. (al-Majmoo’, 11/576).

Al-Albaani (may Allaah have mercy on him) said: The four madhhabs are agreed that all musical instruments are haraam. (al-Saheehah, 1/145).

Ibn al-Qayyim (may Allaah have mercy on him) said: The madhhab of Abu Haneefah is the strictest in this regard, and his comments are among the harshest. His companions clearly stated that it is haraam to listen to all musical instruments such as the flute and the drum, even tapping a stick. They stated that it is a sin which implies that a person is a faasiq (rebellious evil doer) whose testimony should be rejected. They went further than that and said that listening to music is fisq (rebellion, evildoing) and enjoying it is kufr (disbelief). This is their words. They narrated in support of that a hadeeth which could not be attributed to the Prophet (peace and blessings of Allaah be upon him). They said: he should try not to hear it if he passes by it or it is in his vicinity. Abu Yoosuf said, concerning a house from which could be heard the sound of musical instruments: Go in without their permission, because forbidding evil actions is obligatory, and if it were not allowed to enter without permission, people could not have fulfilled the obligatory duty (of enjoining what is good and forbidding what is evil). (Ighaathat al-Lahfaan, 1/425).

 Imaam Maalik (may Allaah have mercy on him) was asked about playing the drum or flute, if a person happens to hear the sound and enjoy it whilst he is walking or sitting. He said: He should get up if he finds that he enjoys it, unless he is sitting down for a need or is unable to get up. If he is on the road, he should either go back or move on. (al-Jaami’ by al-Qayrawaani, 262). He (may Allaah have mercy on him) said: “The only people who do things like that, in our view, are faasiqs.” (Tafseer al-Qurtubi, 14/55).

 Ibn ‘Abd al-Barr (may Allaah have mercy on him) said: Among the types of earnings which are haraam by scholarly consensus are ribaa, the fee of a prostitute, anything forbidden, bribes, payment for wailing over the dead and singing, payments to fortune-tellers and those who claim to know the unseen and astrologers, payments for playing flutes, and all kinds of gambling. (al-Kaafi).

 Ibn al-Qayyim (may Allaah have mercy on him) said, explaining the view of Imaam al-Shaafa'i: His companions who know his madhhab (point of view) stated that it is haraam and denounced those who said that he permitted it. (Ighaathat al-Lahfaan, 1/425).

 The author of Kifaayat al-Akhbaar, who was one of the Shaafa’is, counted musical instruments such as flutes and others, as being munkar (evil), and the one who is present (where they are being played) should denounce them. (He cannot be excused by the fact that there are bad scholars, because they are corrupting the sharee’ah, or evil faqeers – meaning the Sufis, because they call themselves fuqaraa’ or faqeers – because they are ignorant and follow anyone who makes noise; they are not guided by the light of knowledge; rather they are blown about by every wind. (Kifaayat al-Akhbaar, 2/128).

 Ibn al-Qayyim (may Allaah have mercy on him) said: With regard to the view of Imaam Ahmad, his son ‘Abd-Allaah said: I asked my father about singing. He said: Singing makes hypocrisy grow in the heart; I do not like it. Then he mentioned the words of Maalik: the evildoers (faasiqs) among us do that. (Ighaathat al-Lahfaan).

 Ibn Qudaamah, the researcher of the Hanbali madhhab – (may Allaah have mercy on him) said: Musical instruments are of three types which are haraam. These are the strings and all kinds of flute, and the lute, drum and rabaab (stringed instrument) and so on. Whoever persists in listening to them, his testimony should be rejected. (al-Mughni, 10/173). And he said (may Allaah have mercy on him); If a person is invited to a gathering in which there is something objectionable, such as wine and musical instruments, and he is able to denounce it, then he should attend and speak out against it, because then he will be combining two obligatory duties. If he is not able to do that, then he should not attend. (al-Kaafi, 3/118)

 Al-Tabari (may Allaah have mercy on him) said: The scholars of all regions are agreed that singing is makrooh and should be prevented. Although Ibraaheem ibn Sa’d and ‘Ubayd-Allaah al-‘Anbari differed from the majority, (it should be noted that) the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Adhere to the majority.” And whoever dies differing from the majority, dies as a jaahili. (Tafseer al-Qurtubi, 14/56).



In earlier generations, the word “makrooh” was used to mean haraam, then it took on the meaning of “disliked”. But this is to be understood as meaning that it is forbidden, because he [al-Tabari] said “it should be prevented”, and nothing is to be prevented except that which is haraam; and because in the two hadeeths quoted, music is denounced in the strongest terms. Al-Qurtubi (may Allaah have mercy on him) is the one who narrated this report, then he said: Abu’l-Faraj and al-Qaffaal among our companions said: the testimony of the singer and the dancer is not to be accepted. I say: if it is proven that this matter is not permissible, then accepting payment for it is not permissible either.

 Shaykh al-Fawzaan (may Allaah preserve him) said: What Ibraaheem ibn Sa’d and ‘Ubayd-Allaah al-‘Anbari said about singing is not like the kind of singing that is known nowadays, for they would never have allowed this kind of singing which is the utmost in immorality and obscenity. (al-I’laam)

 Ibn Taymiyah (may Allaah have mercy on him) said: It is not permissible to make musical instruments. (al-Majmoo’, 22/140). And he said: According to the majority of fuqahaa’, it is permissible to destroy musical instruments, such as the tanboor [a stringed instrument similar to a mandolin]. This is the view of Maalik and is the more famous of the two views narrated from Ahmad. (al-Majmoo’, 28/113). And he said: …Ibn al-Mundhir mentioned that the scholars were agreed that it is not permissible to pay people to sing and wail… the consensus of all the scholars whose views we have learned about is that wailing and singing are not allowed. Al-Shu’bi, al-Nakha’i and Maalik regarded that as makrooh [i.e., haraam]. Abu Thawr, al-Nu’maan – Abu Haneefah (may Allaah have mercy on him) – and Ya’qoob and Muhammad, two of the students of Abu Haneefah said: it is not permissible to pay anything for singing and wailing. This is our view. And he said: musical instruments are the wine of the soul, and what it does to the soul is worse than what intoxicating drinks do. (Majmoo’ al-Fataawa, 10/417).

 Ibn Abi Shaybah (may Allaah have mercy on him) reported that a man broke a mandolin belonging to another man, and the latter took his case to Shurayh. But Shurayh did not award him any compensation – i.e., he did not make the first man pay the cost of the mandolin, because it was haraam and had no value. (al-Musannaf, 5/395).

 Al-Baghawi (may Allaah have mercy on him) stated in a fatwa that it is haraam to sell all kinds of musical instruments such as mandolins, flutes, etc. Then he said: If the images are erased and the musical instruments are altered, then it is permissible to sell their parts, whether they are silver, iron, wood or whatever. (Sharh al-Sunnah, 8/28)



Ma’aazif is the plural of mi’zafah, and refers to musical instruments (Fath al-Baari, 10/55), instruments which are played (al-Majmoo’, 11/577).
Al-Qurtubi (may Allaah have mercy on him) narrated from al-Jawhari (may Allaah have mercy on him) that ma’aazif means singing. In his Sihaah  it says that it means musical instruments. It was also said that it refers to the sound of the instruments.
In al-Hawaashi by al-Dimyaati (may Allaah have mercy on him) it says: ma’aazif means drums (dufoof, sing. daff) and other instruments which are struck or beaten (Fath al-Baari, 10/55).