The Enduring Good Deeds

As-Sadaqah

February 25, 2026

ramadan, charity, virtue

Lit. “charity” or “almsgiving.”

On the Virtue of Charity in Ramadan

By Shaykh Ṣāliḥ al-Fawzān (حفظه الله)

The Shaykh, Ṣāliḥ al-Fawzān (حفظه الله), was asked about the virtue of charity in the blessed month of Ramadan, a virtuous time in which righteous deeds increase and Muslims throughout the world strive toward acts of obedience. The inquiry also addressed the significance of specifying this noble month for the performance of charity.

He (حفظه الله) responded:

“Charity is recommended at all times, and in it there is a great reward.

Allah, Glorified and Exalted, has praised those who give charity and has promised them an abundant reward and recompense.

Allah, Glorified and Exalted, said:

مَّن ذَا ٱلَّذِى يُقْرِضُ ٱللَّهَ قَرْضًا حَسَنًۭا فَيُضَـٰعِفَهُۥ لَهُۥ وَلَهُۥٓ أَجْرٌۭ كَرِيمٌۭ

“Who is he that will lend to Allah a goodly loan, then (Allah) will increase it manifold to his credit (in repaying), and he will have (besides) a good reward (i.e., Paradise).”
(Surah Al-Hadid 57:11 — Muhsin Khan)

Allah, Glorified and Exalted, said:

مَّثَلُ ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ فِى سَبِيلِ ٱللَّهِ كَمَثَلِ حَبَّةٍ أَنۢبَتَتْ سَبْعَ سَنَابِلَ فِى كُلِّ سُنۢبُلَةٍۢ مِّا۟ئَةُ حَبَّةٍۢ ۗ وَٱللَّهُ يُضَـٰعِفُ لِمَن يَشَآءُ ۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ

“The likeness of those who spend their wealth in the Way of Allah is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He pleases. And Allah is All-Sufficient for His creatures’ needs, All-Knower.”
(Surah Al-Baqarah 2:261 — Muhsin Khan)

ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ فِى سَبِيلِ ٱللَّهِ ثُمَّ لَا يُتْبِعُونَ مَآ أَنفَقُوا۟ مَنًّۭا وَلَآ أَذًۭى ۙ لَّهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

“Those who spend their wealth in the Cause of Allah, and do not follow up their gifts with reminders of their generosity or with injury, their reward is with their Lord. On them shall be no fear, nor shall they grieve.”
(Surah Al-Baqarah 2:262 — Muhsin Khan)

قَوْلٌۭ مَّعْرُوفٌۭ وَمَغْفِرَةٌ خَيْرٌۭ مِّن صَدَقَةٍۢ يَتْبَعُهَآ أَذًۭى ۗ وَٱللَّهُ غَنِىٌّ حَلِيمٌۭ

“Kind words and forgiving of faults are better than charity followed by injury. And Allah is Rich (Free of all needs), Most Forbearing.”
(Surah Al-Baqarah 2:263 — Muhsin Khan)

Allah, Glorified and Exalted, said:

وَمَآ أَنفَقْتُم مِّن نَّفَقَةٍ أَوْ نَذَرْتُم مِّن نَّذْرٍۢ فَإِنَّ ٱللَّهَ يَعْلَمُهُۥ ۗ

“And whatever you spend for spendings (e.g., in Sadaqah – charity for Allah’s Cause) or whatever vow you make, be sure Allah knows it all.”
(Surah Al-Baqarah 2:270 — Muhsin Khan)

Allah, Glorified and Exalted, said:

إِن تُبْدُوا۟ ٱلصَّدَقَـٰتِ فَنِعِمَّا هِىَ ۖ وَإِن تُخْفُوهَا وَتُؤْتُوهَا ٱلْفُقَرَآءَ فَهُوَ خَيْرٌۭ لَّكُمْ ۚ وَيُكَفِّرُ عَنكُم مِّن سَيِّـَٔاتِكُمْ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌۭ

“If you disclose your Sadaqat (almsgiving), it is well; but if you conceal them and give them to the poor, that is better for you. (Allah) will expiate you some of your sins. And Allah is Well-Acquainted with what you do.”
(Surah Al-Baqarah 2:271 — Muhsin Khan)

Allah, Glorified and Exalted, said:

وَيُطْعِمُونَ ٱلطَّعَامَ عَلَىٰ حُبِّهِۦ مِسْكِينًۭا وَيَتِيمًۭا وَأَسِيرًا
إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ ٱللَّهِ لَا نُرِيدُ مِنكُمْ جَزَآءًۭ وَلَا شُكُورًا

“And they give food, in spite of their love for it (or for the love of Him), to the Miskin (poor), the orphan, and the captive, (saying): ‘We feed you seeking Allah’s Countenance only. We wish for no reward, nor thanks from you.’”
(Surah Al-Insan 76:8–9 — Muhsin Khan)

Charity in Ramadan holds additional virtue because deeds are multiplied during this blessed month, and many of those who fast may lack sufficient food. If they are fed, it helps them in fasting.

It is reported in the Ḥadīth: “Whoever provides food for a fasting person to break his fast will have a reward like his…” (Sunan al-Tirmidhi, authenticated by al-Albani).

The Companions said, “O Messenger of Allah, not all of us find something with which to give food to a fasting person.” He, peace and blessings be upon him, replied, “Allah gives this reward to whoever provides a fasting person with a date, or a sip of water, or a sip of milk.” (Sunan al-Tirmidhi, authenticated by al-Albani).

There is no doubt that charity in Ramadan carries increased reward and greater virtue, due to the honor of the time and because the need of the poor and needy may become stronger during this blessed month.”

End quote.

May Allah ﷻ accept from us.

Aameen!

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The Virtue of the Qur’an in Ramadan

February 19, 2026

quran, ramadan, virtue

Question

May Allah reward you, Shaykh. This is the blessed month of Ramadan—the month of the Noble Qur’an. Do you have a word for the Muslims about reflecting upon this Noble Qur’an and taking advantage of the times of the noble month of Ramadan in recitation?

Response by Shaykh Ṣāliḥ al-Fawzān (حفظه الله)

Allah, the Most High, said:

شَهْرُ رَمَضَانَ ٱلَّذِىٓ أُنزِلَ فِيهِ ٱلْقُرْءَانُ هُدًۭى لِّلنَّاسِ وَبَيِّنَـٰتٍۢ مِّنَ ٱلْهُدَىٰ وَٱلْفُرْقَانِ

“The month of Ramadan in which was revealed the Qur’an, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong).”
(Surah Al-Baqarah 2:185 — Muhsin Khan)

The revelation of the Qur’an during the month of Ramadan carries tremendous merit, indicating that this month holds a special distinction with the Qur’an over all other months.

For that reason, the Prophet (ﷺ) would devote himself to reciting the Qur’an in this month, and the Companions and the righteous Salaf would likewise devote themselves to reciting the Qur’an during it.

They would leave off the lessons of knowledge and the study circles they used to hold before Ramadan, and during Ramadan devote themselves to reciting the Qur’an, remembering Allah, and performing Ṣalāh.

Then, when Ramadan ended, they returned to the gatherings of remembrance—meaning the gatherings of study and learning.

This shows that it is appropriate for the Muslim to increase in reciting the Qur’an during the month of Ramadan and to reflect deeply upon it.

Allah, the Most High, said:

كِتَـٰبٌ أَنزَلْنَـٰهُ إِلَيْكَ مُبَـٰرَكٌۭ لِّيَدَّبَّرُوٓا۟ ءَايَـٰتِهِۦ وَلِيَتَذَكَّرَ أُو۟لُوا۟ ٱلْأَلْبَـٰبِ

“(This is) a Book (the Qur’an) which We have sent down to you, full of blessings, that they may ponder over its Verses, and that men of understanding may remember.”
(Surah Sad 38:29 — Muhsin Khan)

Allah, the Most High, also said:

أَفَلَا يَتَدَبَّرُونَ ٱلْقُرْءَانَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَآ

“Do they not then think deeply in the Qur’an, or are their hearts locked up (from understanding it)?”
(Surah Muhammad 47:24 — Muhsin Khan)

And Allah, the Most High, said:

أَفَلَا يَتَدَبَّرُونَ ٱلْقُرْءَانَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ ٱللَّهِ لَوَجَدُوا۟ فِيهِ ٱخْتِلَـٰفًۭا كَثِيرًۭا

“Do they not then consider the Qur’an carefully? Had it been from other than Allah, they would surely have found therein much contradictions.”
(Surah An-Nisa 4:82 — Muhsin Khan)

So, recitation without reflection carries limited benefit, whereas recitation accompanied by reflection becomes greatly rewarding and brings immense benefit.

For that reason, Ibn al-Qayyim (رحمه الله) said:

“Reflect upon the Qur’an if you desire guidance, for knowledge is attained through reflection upon the Qur’an.”

End quote.

May Allah ﷻ aid us in reciting the Qur’an, reflecting upon it, and acting upon it.

Aameen!

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Half a Date / a Kind Word

February 7, 2026

charity

Ḥadīth

ʿAdī ibn Ḥātim (رضي الله عنه) reported that the Messenger of Allah (ﷺ) said:

“There is none among you but that his Lord will speak to him, without there being any interpreter between Him and him. He will look to his right and will see nothing but what he has sent forth, and he will look to his left and will see nothing but what he has sent forth. He will look in front of him and will see nothing but the Fire facing him. So protect yourselves from the Hellfire, even if it is by giving half a date; and whoever cannot find even that, then with a kind word.”

— Ṣaḥīḥ al-Bukhārī (1417, 7512) & Ṣaḥīḥ Muslim (1016)

Commentary

Ibn Ḥajar al-ʿAsqalānī and Imām an-Nawawī (رحمهم الله) explain that the Prophet (ﷺ) mentioned “half a date” to indicate the smallest possible act of charity, so that no one—rich or poor—would think themselves excluded from doing good. Ibn Ḥajar notes that this reflects the vast mercy of Allah, who accepts and multiplies even minimal deeds when they are done sincerely, and it teaches believers not to delay goodness while waiting for greater means. Imām an-Nawawī emphasizes that this ḥadīth establishes the principle that no good deed should ever be belittled, for even a small act may become a means of protection from the Hellfire. He further highlights the continuation of the ḥadīth—“and if he cannot find even that, then with a kind word”—as proof that charity is not limited to wealth, but includes good speech and character, ensuring that every believer always has a path to reward and salvation.

May Allah ﷻ accept from us.

Aameen!

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Protection from the Punishment of the Grave

January 23, 2026

al-mulk, protection in the grave

Surah al-Mulk (67): The Sovereignty

Protection in the Grave

• It was narrated that ʿAbdullāh ibn Masʿūd (رضي الله عنه) said:

Whoever reads Tabāraka alladhī biyadihi al-mulk (i.e., Surah al-Mulk) every night, Allah will protect him from the punishment of the grave. At the time of the Messenger of Allah (ﷺ), we used to call it al-Māniʿah (the Protector).
In the Book of Allah, it is a surah which whoever recites it every night has done very well.

Source:
Narrated by al-Nasāʾī (6/179); classed as ḥasan by al-Albānī in Ṣaḥīḥ al-Targhīb wa’l-Tarhīb (1475).

• ʿAbdullāh ibn Masʿūd (رضي الله عنه) also reported that the Prophet (ﷺ) said:

“Surat Tabārak (Surah al-Mulk) prevents the punishment of the grave.”

Source:
Ṣaḥīḥ al-Jāmiʿ (no. 1140); Ibn Mardawayh.

Intercession Until Forgiveness and Entry into Paradise

• Abū Hurayrah (رضي الله عنه) reported that the Prophet (ﷺ) said:

“There is a surah in the Qur’an of thirty verses; it intercedes for a man until he is forgiven, and it is Surat Tabārak (Blessed is He in Whose Hand is the Dominion).”

Source:
Jāmiʿ at-Tirmidhī (2891).

• Anas (رضي الله عنه) reported that the Prophet (ﷺ) said:

“There is a surah in the Qur’an, not more than thirty verses; it argues on behalf of its companion until it enters him into Paradise, and it is Surah Tabārak.”

Source:
Al-Ṭabarānī in al-Ṣaghīr (1/176) and al-Awsat (1/211); Ibn Mardawayh (6/246).
Classed as ḥasan li-ghayrihi in Ṣaḥīḥ al-Jāmiʿ (no. 3644).

The Prophet (ﷺ) Would Recite It Before Sleeping

• Jābir ibn ʿAbdullāh (رضي الله عنه) reported:

The Messenger of Allah (ﷺ) would not sleep until he had recited Surah as-Sajdah (32) and Surah al-Mulk (67).

Source:
Jāmiʿ at-Tirmidhī (2892); Al-Adab al-Mufrad (1209); Sunan ad-Dārimī (3316).

May Allah ﷻ protect us, forgive us, have mercy on us, and make the Qur’an—especially Surah al-Mulk—a light for us in our graves and an intercessor for us on the Day of Judgment.

Aameen!

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Do Not Despair

January 16, 2026

Allah’s mercy

Question

I am a man whose heart is burdened by the weight of ar-raan (stains that cover the heart due to repeated sins), and I have spiraled into sins.

I have tried to repent with sincere repentance many times, but to no avail. As a result, my will has weakened and my life has become miserable. Although I am consistent with my five daily prayers, I pray without khushuu‘ (tranquility and reverence).

So how would you advise me—may Allah reward you—to get out of this darkness?

Response by Shaykh ‘Abd al-‘Aziz ibn Baz (رحمه الله)

You must not lose hope, my brother. You must always try to repent, always turn back to Allah, act righteously, and abandon what Allah has forbidden. This is what you must do—always, always, always.

Anyone who repents to Allah, even if he returns to sin a thousand times, then repents again—Allah will forgive him. You must be sincere and optimistic.

Allah ﷻ says:

قُلْ يَـٰعِبَادِىَ ٱلَّذِينَ أَسْرَفُوا۟ عَلَىٰٓ أَنفُسِهِمْ لَا تَقْنَطُوا۟ مِن رَّحْمَةِ ٱللَّهِ ۚ إِنَّ ٱللَّهَ يَغْفِرُ ٱلذُّنُوبَ جَمِيعًا ۚ إِنَّهُۥ هُوَ ٱلْغَفُورُ ٱلرَّحِيمُ‏

“Say, O My servants who have transgressed against themselves! Do not despair of Allah’s mercy. Indeed, Allah forgives all sins. He is truly the All-Forgiving, Most Merciful.”
(Surah az-Zumar 39:53)

The scholars have said that this verse is for those who repent, and there is consensus among the scholars that it applies to those who turn back to Allah.

So do not despair, my brother. Praise Allah who made you feel pain over this matter and made you sense the danger you are in—this is among Allah’s blessings upon you.

Some people commit sins and do not feel any danger at all. This is a great trial, and I seek refuge with Allah. They are afflicted and do not realize it—this is a severe calamity.

But the one who feels the danger, corrects himself, turns to Allah, and repents to Him is truly fortunate.

Therefore, you must correct yourself, strive against your soul, ask Allah for help and guidance, and recite the Qur’an regularly, for the Qur’an is the cause of all goodness.

You must read it, reflect upon it, and ponder its meanings.

Allah ﷻ says:

كِتَـٰبٌ أَنزَلْنَـٰهُ إِلَيْكَ مُبَـٰرَكٌۭ لِّيَدَّبَّرُوٓا۟ ءَايَـٰتِهِۦ وَلِيَتَذَكَّرَ أُو۟لُوا۟ ٱلْأَلْبَـٰبِ‏

“This is a blessed Book which We have revealed to you so that they may reflect upon its verses and that people of understanding may take heed.”
(Surah Sad 38:29)

And He says:

قُلۡ هُوَ لِلَّذِيۡنَ اٰمَنُوۡا هُدًى وَشِفَآءٌ

“Say, it is a guide and a healing for the believers.”
(Surah Fussilat 41:44)

And He says:

اِنَّ هٰذَا الۡقُرۡاٰنَ يَهۡدِىۡ لِلَّتِىۡ هِىَ اَقۡوَمُ

“Indeed, this Qur’an guides to what is most upright.”
(Surah al-Isra 17:9)

So you must hold firmly to the Qur’an—we all must—reflect upon it, ponder over it, and act upon it. Allah guides whom He wills.

The true crisis is ignorance. But with remembrance, alertness, vigilance, and a constant sense of accountability, a person is upon the path of salvation.

You must continue, be sincere with Allah, persist in repentance, and beware lest death overtakes you while you are in a bad state. Death can come suddenly—through a car accident or any other cause.

So fear Allah, O servant of Allah. Prepare yourself, persist in repentance, remain consistent in it, and you will attain salvation—yes.

May Allah ﷻ grant us all sincere repentance, steadfastness, and hearts filled with light and humility.

Aameen!

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Ḥadīth of Gabriel

January 1, 2026

hadith

📜 Umm al-Sunnah: The Comprehensive Ḥadīth of Islam

When an Angel Came to Teach the Religion

It is narrated on the authority of Yahya ibn Ya‘mur that the first man who discussed Qadr (Divine Decree) in Basra was Ma‘bad al-Juhani. I, along with Humaid ibn ‘Abdur-Rahman al-Himyari, set out for pilgrimage or for ‘Umrah and said:

“Should it so happen that we come into contact with one of the Companions of the Messenger of Allah (ﷺ), we shall ask him about what is being said regarding Qadr (Divine Decree).”

Accidentally, we came across ‘Abdullah ibn ‘Umar ibn al-Khattab while he was entering the mosque. My companion and I surrounded him—one of us stood on his right and the other on his left. I expected that my companion would authorize me to speak, so I said:

“Abu ‘Abdur-Rahman! There have appeared some people in our land who recite the Qur’an and pursue knowledge.”

After mentioning their affairs, I added:

“They claim that there is no such thing as Divine Decree and that events are not predestined.”

He (‘Abdullah ibn ‘Umar) said:

“When you happen to meet such people, tell them that I have nothing to do with them and they have nothing to do with me. They are in no way connected with my belief.”

‘Abdullah ibn ‘Umar swore by Allah and said:

“If any one of them were to possess gold equal to the bulk of Mount Uhud and spent it in the way of Allah, Allah would not accept it from him unless he affirmed his faith in Divine Decree.”

He then said:

“My father, ‘Umar ibn al-Khattab (رضي الله عنه), told me: One day we were sitting in the company of the Messenger of Allah (ﷺ) when a man appeared before us. He was dressed in pure white clothes, and his hair was extraordinarily black. There were no signs of travel on him, and none of us recognized him.

He sat down near the Prophet (ﷺ), knelt before him, placed his palms on his thighs, and said:
‘O Muhammad, inform me about Islam.’”

The Messenger of Allah (ﷺ) said:

“Islam is that you testify that there is no god but Allah and that Muhammad is the Messenger of Allah; that you establish prayer, pay zakat, observe the fast of Ramadan, and perform pilgrimage to the House if you are able to bear the expense of the journey.”

The man said:

“You have told the truth.”

‘Umar said:

“It amazed us that he asked the question and then verified its truth himself.”

The man then said:

“Inform me about Īmān (faith).”

The Prophet (ﷺ) replied:

“That you believe in Allah, His angels, His Books, His messengers, the Day of Judgment, and that you believe in Divine Decree—both the good and the evil thereof.”

The man said:

“You have told the truth.”

He then said:

“Inform me about Iḥsān.”

The Prophet (ﷺ) replied:

“That you worship Allah as if you see Him; and if you do not see Him, then indeed He sees you.”

He then said:

“Inform me about the Hour.”

The Prophet (ﷺ) said:

“The one who is asked knows no more than the one who is asking.”

The man said:

“Then tell me about its signs.”

The Prophet (ﷺ) replied:

“That a slave-girl will give birth to her mistress, and that you will see barefooted, destitute shepherds competing with one another in the construction of lofty buildings.”

‘Umar said:

“Then he went away, and I remained with the Messenger of Allah (ﷺ) for some time. He then said to me:
‘O ‘Umar, do you know who the questioner was?’”

I replied:

“Allah and His Messenger know best.”

He said:

“That was Jibrīl (Gabriel). He came to you to teach you your religion.”

📚 Source: Ṣaḥīḥ Muslim (Ḥadīth 8 a)

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Enduring Advice for Women

December 31, 2025

advice, women

From the Counsel of Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (رحمه الله)

“I encourage women to frequently recite the Qur’an, engage in dhikr (the remembrance of Allah), glorify Allah (Subḥānallāh), praise Him (Al-ḥamdu lillāh), and seek His forgiveness (Astaghfirullāh).

I also advise them to consistently repeat the following words:

سُبْحَانَ اللهِ وَبِحَمْدِهِ، سُبْحَانَ اللهِ الْعَظِيم
Subḥānallāhi wa biḥamdihī, Subḥānallāhil-ʿAẓīm

“Glory be to Allah and praise be to Him; Glory be to Allah, the Most Great.”

For the Prophet (ﷺ) said:

قال رسول الله ﷺ:
كلمتان خفيفتان على اللسان، ثقيلتان في الميزان، حبيبتان إلى الرحمن:
سُبْحَانَ اللهِ وَبِحَمْدِهِ، سُبْحَانَ اللهِ الْعَظِيم

“Two words are light on the tongue, heavy on the Scale, and beloved to the Most Merciful:
Subḥānallāhi wa biḥamdihī, Subḥānallāhil-ʿAẓīm.”

(Agreed upon)

I ask Allah ﷻ to grant us steadfastness in His obedience and to keep us away from that which incurs His wrath.”

Aameen!

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A Scholar’s Analogy

December 12, 2025

analogy

The Garment of the Soul

Shaykh ʿAbdur-Razzāq al-Badr (حفظه الله) said:

One of the scholars was once asked:

“Which is better: istighfār (seeking forgiveness) or tasbīḥ (saying subḥānAllāh)?”

He replied:

“If the garment is clean, then rose water and incense are better—there is no need to wash it with soap and ushnān (a natural alkali used for cleansing).

But if the garment is soiled, then what is better for it is soap and ushnān, to cleanse what has stained it.”

The intended meaning of the analogy is as follows:

☆ If a person knows that they have sins and shortcomings, then what is best for them is to increase in istighfār.

☆ But if someone is upon obedience, and by Allah’s grace their sins are few, then abundant tasbīḥ is better for them.

End quote.

May Allah ﷻ aid us.

Aameen!

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Ash-Shukr

December 1, 2025

ash-shukr, gratitude

The Pillars of Gratitude

By Shaykh Ṣāliḥ al-Fawzān (حفظه الله)

Ash-Shukr (Gratitude), O slaves of Allāh, is not merely something expressed with the tongue. Gratitude has three pillars that must all be established. If one of these pillars is missing, then true gratitude has not been fulfilled.

There are three pillars of gratitude.

🪜 The first pillar is to speak about Allah’s favors and mention them in order to express gratitude for them. Allah said to His Prophet (ﷺ):

وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ
“And proclaim the favor of your Lord.” (Sūrat ad-Ḍuḥā 93:11)

After Allah enumerated His favors upon him, He said:

أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ ۝ وَوَجَدَكَ ضَآلًّۭا فَهَدَىٰ ۝ وَوَجَدَكَ عَآئِلًۭا فَأَغْنَىٰ
“Did He not find you (O Muḥammad) an orphan and give you refuge?
And He found you unaware (of the Qur’an, its laws, and Prophethood) and guided you.
And He found you poor and made you self-sufficient.” (93:6–8)

Then Allah says:

فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ ۝ وَأَمَّا ٱلسَّآئِلَ فَلَا تَنْهَرْ ۝ وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ
“Therefore, do not oppress the orphan.
And do not repel the beggar.
And proclaim the favor of your Lord.” (93:9–11)

Mention the favor of Allah, as He said:

يَـٰبَنِىٓ إِسْرَٰٓءِيلَ ٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ
“O Children of Israel! Remember My favor which I bestowed upon you.” (Sūrat al-Baqarah 2:40)

And do not attribute the favor to anyone other than Allah. Do not ascribe it to yourself, nor to anyone else. Rather, Allah alone is the One who caused the favor to reach you—so be grateful to Him.

The first pillar is to speak about His blessings, and not to say, “It is from so-and-so” or “I achieved it myself.” Instead, say: “This is from Allah.”

🪜 The second pillar is to acknowledge the blessing internally, within the heart. There are some who mention Allah’s favor and praise Him with their tongues, yet they do not truly recognize in their hearts that the blessing is from Allah. Instead, they think it comes from their own strength, ability, effort, skills, or work.

This is like the example of Qārūn, when his people reminded him of what Allah had given him of tremendous treasures and wealth:

وَآتَيْنَاهُ مِنَ الْكُنُوزِ مَا إِنَّ مَفَاتِحَهُ لَتَنُوءُ بِالْعُصْبَةِ أُولِي الْقُوَّةِ
“And We gave him of the treasures that whose keys would have been a burden to a group of strong men.” (Sūrat al-Qaṣaṣ 28:76)

A group of strong men could not even carry the keys to his treasures because of their great number!

Allah says:

إِذْ قَالَ لَهُۥ قَوْمُهُۥ لَا تَفْرَحْ ۖ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْفَرِحِينَنَ
“When his people said to him: ‘Do not exult in arrogance. Indeed, Allah does not like those who exult.’” (28:76)

They advised him:

وَٱبْتَغِ فِيمَآ ءَاتَىٰكَ ٱللَّهُ ٱلدَّارَ ٱلْـَٔاخِرَةَ ۖ وَلَا تَنسَ نَصِيبَكَ مِنَ ٱلدُّنْيَا ۖ وَأَحْسِن كَمَآ أَحْسَنَ ٱللَّهُ إِلَيْكَ ۖ وَلَا تَبْغِ ٱلْفَسَادَ فِى ٱلْأَرْضِ ۖ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُفْسِدِينَ
“But seek, with that which Allah has given you, the Home of the Hereafter, and do not forget your share of lawful enjoyment in this world. And do good as Allah has been good to you, and do not seek corruption in the land. Indeed, Allah does not like the corrupters.” (28:77)

But what was the response of the Miskīn (Qārūn)?

Allah says:

قَالَ إِنَّمَآ أُوتِيتُهُۥ عَلَىٰ عِلْمٍ عِندِىٓ
“He said: ‘This has been given to me only because of knowledge I possess.’” (28:78)

Meaning: Allah had nothing to do with it.
“I attained this because of my skill, my hard work, my experience in manufacturing, my business knowledge—I deserve this!” He did not say it is from Allah.

Many people today speak the same way. They say: “These are our rights.” They do not say: “This is a favor from Allah.” They do not praise Him for it. They do not look at the poor and destitute around them and realize that Allah has favored them.

Instead, they attribute everything to their hard work, skill, job, experience, qualifications, and other worldly causes. No! It is from Allah ﷻ.

And to others, they boast: “I am more skilled and more knowledgeable than you.” But Allah tests a person with wealth and with favors. Therefore, be grateful to Allah for them!

🪜 The third pillar is to use Allah’s blessings in obedience to Him—the Bestower of Blessings. Do not use His favors in the prohibited or in excessiveness. Do not spend them on traveling to the lands of disbelief or in pursuing forbidden desires. Use them only in obedience to Allah ﷻ.

Do not use His favors to open places that produce evil—places of music, singing, immorality, and sin—places that bring nothing but corruption! Opening the doors of evil for the people, spreading it through your factories, shops, and businesses—this is ingratitude toward Allah’s favors, ingratitude through one’s actions.

Allah ﷻ said regarding His Prophet Sulaymān (Solomon) when He taught him and granted him his kingdom:

ٱعْمَلُوٓا۟ ءَالَ دَاوُۥدَ شُكْرًۭا ۚ وَقَلِيلٌۭ مِّنْ عِبَادِىَ ٱلشَّكُورُ
“Work, O family of Dāwūd, in thankfulness! But few of My slaves are grateful.” (Sūrat Saba’ 34:13)

And when Allah taught Dāwūd (David) عليه السلام how to make armor, He said:

وَلَقَدْ ءَاتَيْنَا دَاوُۥدَ مِنَّا فَضْلًۭا ۖ يَـٰجِبَالُ أَوِّبِى مَعَهُۥ وَٱلطَّيْرَ ۖ وَأَلَنَّا لَهُ ٱلْحَدِيدَ
“And indeed We bestowed grace upon Dāwūd from Us, (saying): ‘O mountains! Glorify Allah with him, and you birds as well.’ And We softened iron for him.” (34:10)

أَنِ ٱعْمَلْ سَـٰبِغَـٰتٍۢ وَقَدِّرْ فِى ٱلسَّرْدِ ۖ وَٱعْمَلُوا۟ صَـٰلِحًا ۖ إِنِّى بِمَا تَعْمَلُونَ بَصِيرٌۭ
“Saying: ‘Make full coats of mail, perfect the links, and work righteousness. Truly, I am All-Seer of what you do.’” (34:11)

And regarding Sulaymān, Allah says:

وَلِسُلَيْمَـٰنَ ٱلرِّيحَ غُدُوُّهَا شَهْرٌۭ وَرَوَاحُهَا شَهْرٌۭ ۖ وَأَسَلْنَا لَهُۥ عَيْنَ ٱلْقِطْرِ ۖ وَمِنَ ٱلْجِنِّ مَن يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِۦ ۖ وَمَن يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا نُذِقْهُ مِنْ عَذَابِ ٱلسَّعِيرِ
“And to Sulaymān We subjected the wind; its morning course was a month’s journey, and its evening course was a month’s journey. And We caused a spring of molten brass to flow for him. And there were jinn who worked before him by the permission of his Lord. And whoever among them deviated from Our command—We made him taste the punishment of the blazing Fire.” (34:12)

يَعْمَلُونَ لَهُۥ مَا يَشَآءُ مِن مَّحَـٰرِيبَ وَتَمَـٰثِيلَ وَجِفَانٍۢ كَٱلْجَوَابِ وَقُدُورٍۢ رَّاسِيَـٰتٍ ۚ ٱعْمَلُوٓا۟ ءَالَ دَاوُۥدَ شُكْرًۭا ۚ وَقَلِيلٌۭ مِّنْ عِبَادِىَ ٱلشَّكُورُ
“They made for him whatever he wished—palaces, statues, basins as large as reservoirs, and heavy cooking cauldrons fixed in their places. ‘Work, O family of Dāwūd, in thankfulness!’ But few of My slaves are grateful.” (34:13)

Righteous actions performed with pure wealth is regarded as gratitude to Allah ﷻ.

This shows that using wealth for evil—opening corrupt places, spending on sinful desires, traveling for prohibited purposes—is ingratitude toward Allah’s favors.

End quote.

May Allah ﷻ make us among His few thankful servants.

Aameen!

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Taubatan Nasūḥa

November 22, 2025

sincere repentance, taubatan nasuha
Lit. “Sincere Repentance.”

📘 Exegesis of Repentance: Understanding Taubatan Nasūḥa Through the Lens of the Mufassirīn

Surah At-Tahrīm (66:8)

يٰۤاَيُّهَا الَّذِيۡنَ اٰمَنُوۡا تُوۡبُوۡۤا اِلَى اللّٰهِ تَوۡبَةً نَّصُوۡحًا ؕ عَسٰى رَبُّكُمۡ اَنۡ يُّكَفِّرَ عَنۡكُمۡ سَيِّاٰتِكُمۡ وَيُدۡخِلَـكُمۡ جَنّٰتٍ تَجۡرِىۡ مِنۡ تَحۡتِهَا الۡاَنۡهٰرُ ۙ يَوۡمَ لَا يُخۡزِى اللّٰهُ النَّبِىَّ وَالَّذِيۡنَ اٰمَنُوۡا مَعَهٗ ۚ نُوۡرُهُمۡ يَسۡعٰى بَيۡنَ اَيۡدِيۡهِمۡ وَبِاَيۡمَانِهِمۡ يَقُوۡلُوۡنَ رَبَّنَاۤ اَ تۡمِمۡ لَـنَا نُوۡرَنَا وَاغۡفِرۡ لَـنَا ۚ اِنَّكَ عَلٰى كُلِّ شَىۡءٍ قَدِيۡرٌ‏

66:8. O you who believe, turn to Allah in sincere repentance; it may be that your Lord will absolve you of your bad deeds and admit you to gardens through which rivers flow, on a day when Allah will not disgrace the Prophet and those who believe with him. Their light will stream ahead of them and on their right, and they will say: Our Lord, perfect our light for us and forgive us; verily You have power over all things.

Commentary

تُوبُوا إِلَى اللَّـهِ تَوْبَةً نَّصُوحًا
(“…Turn to Allah with a faithful repentance…” — 66:8)

The word taubah literally means “to turn” or “to return,” in the sense of turning away from or withdrawing from sins. In the terminology of the Qur’an and Sunnah, it signifies “to regret committing sins in the past and to firmly resolve to abstain from them in the future.”

Tawbah is described in the verse by the term نصوح (nasūḥ). If understood as derived from naṣaḥa / naṣīḥah, it conveys the meaning of purity and sincerity. Alternatively, if derived from naṣaḥa in the sense of mending a garment, it signifies repairing clothes by sewing, implying the rectification of what has been torn or damaged.

In terms of the first meaning, the expression nasūḥ signifies sincere or faithful repentance — repentance free from pretence and hypocrisy. In this interpretation, a sinner is required to regret the sins he has committed and to give them up purely for the pleasure of Allah and out of fear of Divine chastisement.

In terms of the second meaning, nasūḥ would signify that “the sinner is required to repair the torn clothes of righteous deeds.”

Sayyidnā Ḥasan al-Baṣrī (رحمه الله) says that taubatan nasūḥa signifies that a person should regret his past evil actions and make a firm resolve never to repeat them.

Kalbī says the phrase taubatan nasūḥa signifies that a person should pray for pardon with his tongue, feel regret in his heart, and prevent the limbs of his body from committing sins in the future.

Sayyidnā ʿAlī (رضي الله عنه) was asked about the meaning of taubah, and he replied that it consists of six elements:
1. To regret one’s past evil deeds;
2. To fulfill the Divine duties that were neglected;
3. To restore the rights that were usurped;
4. To seek forgiveness from the person who was wronged, whether physically or verbally;
5. To make a firm resolve to avoid the sin in the future; and
6. To dedicate oneself to the obedience of Allah with the same zeal with which one previously indulged in His disobedience.
  (Mazhari)
In fact, all the conditions of taubah mentioned by Sayyidnā ʿAlī (رضي الله عنه) are recognized by the scholars. However, some have described them concisely, while others have elaborated on them in greater detail.

عَسَىٰ رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ
(“It is hoped from your Lord that He will write off your faults…” — 66:8)

The verb ‘asā means “it is hoped.” In this context, however, it conveys the meaning of a promise. The expression of “hope” is used to indicate that taubah (repentance), or any other righteous deeds, are not the just or equal price for attaining Paradise or Divine forgiveness.

In fact, part of the recompense for a person’s good deeds has already been granted in this world in the form of worldly blessings. Therefore, according to the principle of equality, it is not necessary that one be further rewarded with Jannah. Salvation and entry into Paradise depend entirely on Divine grace and favour.

This is supported by a ḥadīth in which the Holy Prophet (ﷺ) said:

“Your actions alone cannot salvage you.”

The Companions inquired, “O Messenger of Allah, not even you?”
He replied:

“No, not even me — unless the Divine grace and mercy of Allah cover me.”
(Bukhārī and Muslim, as quoted in Mazhari)

— Ma‘āriful Qur’ān, Vol. 8, p. 192

يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَّصُوحًا
O you who believe!
Turn to Allah with sincere repentance — a true and firm repentance that erases the evil deeds that preceded it and mends the shortcomings of the repenting person, encouraging and directing him to abandon the evil he used to commit.

Allah said:
عَسَى رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ
It may be that your Lord will expiate from you your sins and admit you into Gardens beneath which rivers flow.

And when Allah says “it may be,” it means He shall — for His promise is certain.

يَوْمَ لَا يُخْزِي اللَّهُ النَّبِيَّ وَالَّذِينَ آمَنُوا مَعَهُ
The Day that Allah will not disgrace the Prophet and those who believe with him.
Meaning: on the Day of Resurrection, Allah will not disgrace those who believed in the Prophet.

نُورُهُمْ يَسْعَى بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ
Their light will run forward before them and in their right hands,
as explained in Surah Al-Hadid.

They will say:
يَقُولُونَ رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
“Our Lord! Perfect our light for us and grant us forgiveness. Verily, You are Able to do all things.”

Mujahid, Ad-Dahhak, Al-Hasan Al-Basri, and others said:
“This is the statement that the believers will say on the Day of Resurrection when they witness the light of the hypocrites being extinguished.”

Imam Ahmad recorded that a man from the tribe of Banu Kinanah said:
“I prayed behind the Messenger of Allah (ﷺ) during the year of the Conquest (of Makkah) and heard him say:

اللَّهُمَّ لَا تُخْزِنِي يَوْمَ الْقِيَامَةِ
‘O Allah! Do not disgrace me on the Day of Resurrection.’”

— Tafsīr Ibn Kathīr, explanation of Surah At-Tahrīm (66:8)

In the present world, man has been placed under trial, and as such, he is liable to commit errors. In compensation for this, he must turn towards God in repentance.

True repentance arises from a sense of shame. If a person fully realizes his mistake, he will feel ashamed, and this sense of shame will compel him not to repeat the same action in the future. This is why a ḥadīth states:

“Being ashamed is repentance.”

A Companion of the Prophet (ﷺ) said:

“True repentance is a person turning towards God and then refraining from repeating that action.”

Repentance must be demonstrated through actions; it is not merely the repetition of words. Once, ʿAlī ibn Abī Ṭālib (رضي الله عنه) saw an individual who, after committing a mistake, was simply repeating the words “tawbah, tawbah.” ʿAlī said that this was the repentance of liars.

True Tawbah is the light of the Hereafter, while false Tawbah is the darkness of the Hereafter.

— Tazkirul Qur’an, commentary on Tawbah

Furthermore, in this verse, Allah enjoins sincere repentance, and promises in return expiation of bad deeds, admittance to paradise, triumph and success, when the believers on the Day of Resurrection will walk in the light of their faith, and will enjoy its comfort and reassurance.

They will feel apprehensive when the lights that were given to the hypocrites are extinguished, and they will ask Allah to perfect their light for them. Allah will answer their prayer, and what they have of light and certainty will enable them to reach the gardens of bliss and nearness to the Most Generous Lord. All of this will be the outcome of sincere repentance.

What is meant is repentance that includes all sins—repentance with which a person turns to Allah seeking nothing but His pleasure and nearness to Him, and he persists in that repentance in all situations.

— Tafsīr As-Sa‘dī, commentary on Surah At-Tahrīm (66:8)

End quote.

May Allah ﷻ make us among those who repent with Taubatan Nasūḥa.

Aameen!
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📘 Exegesis of Repentance: Understanding Taubatan Nasūḥa Through the Lens of the Mufassirīn

Surah At-Tahrīm (66:8)

Commentary