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Do Angels Have Urges to Sin?

Answered by Shaykh Farid Dingle

Question: Assalamu alaykum

Do angels have desires to sin but are kept safe from carrying out sins because of Divine Protection or do they have no desire to sin in the first place?

Answer: Wa alaykum assalam wa rahmatullahi wa barakatuh,

The relied upon position among Ahl al-Sunna wa al-Jamaah is that angels are naturally disposed to obey Allah and that they cannot sin. [Nibras, Farhari] ‘They do not disobey Allah in what He commands them but do what they are commanded.’ [6:66]

Wassalam,
[Shaykh] Farid Dingle

Shaykh Farid Dingle grew up in a convert family in Herefordshire, UK. In 2007, he moved to Jordan to pursue traditional studies. Shaykh Farid continues to live in Amman, Jordan with his wife and kids. In addition to continuing his studies he teaches Arabic and several of the Islamic sciences.

Shaykh Farid began his journey in sacred knowledge with intensives in the UK and Jordan (2004) in Shafi’i fiqh and Arabic. After years of studying Arabic grammar, Shafi’i fiqh, hadith, legal methodology (usul al-fiqh) and tafsir, Sh. Farid began specializing in Arabic language and literature. Sh. Farid studied Pre-Islamic poetry, Umayyad, Abbasid, Fatimid, and Andalusian literature. He holds a BA in Arabic Language and Literature and continues exploring the language of the Islamic tradition.

In addition to his interest in the Arabic language Shaykh Farid actively researches matters related to jurisprudence (fiqh) which he studied with Shaykh Hamza Karamali, Shaykh Ahmad Hasanat, and continues with Shaykh Amjad Rasheed.

The Honoured Guests of Ibrahim–Shaykh Abdul Rahim Reasat

In this article, Shaykh Abdul-Rahim Reasat explores the theme of Karam, or honouring. He uses the example of Prophet Ibrahim, peace be upon him, who is mentioned in the Qur’an as honouring his guests.

What is Karam?

Karam. A very rich and nuanced word of the Arabic language. Qurʾanic philologists, after deep analysis, tell us that its true meaning lies somewhere near ‘for something to be precious, valued, honoured, refined, esteemed and noble’. Meanings such as generosity, and being forgiving – which are common usages for karam in Arabic – are derivative, and not the root meaning itself.

Allah has informed us in the Qurʿan that ‘[By Allah] We have permanently honoured the children of Adam’ (17:70); that is to say, He has elevated the rank of humanity from amongst His creation. This is through various means, such as intelligence, articulate and eloquent speech, religion, morality, responsibility, knowledge, and the ability to traverse all the terrains of the planet – to name a few. The verb in the verse above (kar-ram-nā) indicates that this is something engrained within us, and permanent. It is from the karam of Allah, and so we may feel some of what it is like to have this quality, and to manifest it onto others.

The Messenger of Allah (Allah bless him and give him peace) commanded us, ‘Whoever believes in Allah and the Last Day, let him honour (yukrim) his guest’ (Bukhari). The initial part of this statement is a beautiful usage of the rhetorical device employed to spark within a believer a desire to implement the instructions given after it, almost as though he has cause to prove that he believes in Allah and the Last Day.

Coming from the context of Arab generosity where bedouins would light bonfires at night to invite the desert travellers to their hospitality, this hadith took this beautiful trait of the Arabs and combined it with the qualities faith promotes and nourishes within a believer. In short, to make one’s guest feel precious, valued, honoured and noble is something desired in Islam and a mark of nobility itself. It also has far-reaching effects on one’s relationships, friendships, and society as a whole.

In order to see how it is done let us look at one of the most noble and generous men ever to walk the earth, and see how he was with his guests.

The Example of Ibrahim

‘Has the important account (ḥadith) of the honoured guests of Ibrahim come to you? [It was] when they entered his [house] and greeted him. He replied with a better greeting saying ‘[You are] a people completely unknown [to us]’ (51:24-25).

The verses start with an address to the Messenger of Allah (Allah bless him and grant peace) asking if this particular story had been recounted to him. This serves to draw one’s attention to the story mentioned, and to prepare the listener for the wisdom and guidance it will impart.

Part of this wisdom is for one to spend on worthy causes knowing that one’s provision lies in the generous hand of Allah, which, incidentally, is one of the themes of Sura al-Dhariyat.

The event is referred to as a ‘ḥadith’, which means an event so significant that it should be regarded with due importance and made a frequent topic of conversation. This was, of course, the event when the people of the Prophet Lut were punished – may Allah protect us from His wrath.

The angels sent to them were first told to visit Ibrahim and give him the good news of the birth of his second son, Isḥaq. Allah referred to them as the honoured guests of Ibrahim. Exegetes have differed on the nature of this honouring: were they described as being honoured simply because all angels are honoured by Allah, or was it through the hospitality of Ibrahim? Both interpretations are possible in this situation. Their role as angelic messengers meant that they were honoured by Allah- yet, unaware of them being angels, Ibrahim honoured them to the best of His capacity too.

The verse then states that they entered his home without asking permission. This indicates that his great generosity and immaculate hospitality were known of far and wide, and that guests knew that they were free to enter without asking for permission. This fact alone speaks volumes about the generosity of Ibrahim.

Once inside they greeted him with the familiar greeting of Islam, which he, in turn, replied to. The grammatical state used to express their cordial greeting is weaker than the one used to express his greeting, which shows that he responded to their greeting with warmer and more welcoming words. In short, his reputation of being an impeccable host was immediately apparent.

Without delay, he started to make conversation with them, lest they feel like they were unwanted or intruding. Their being unknown to him was not a cause of frustration, or him not wanting to serve them with the best he had. Rather, he saw them as people sent to him by Allah as a means for him to draw closer to Allah through hospitality. He was not yet aware that they were angels.

‘Immediately, he quickly and quietly slipped away to his household, and soon brought a plump [roasted] calf’ (51:26)

Next, after making them comfortable, he slipped away. The word ‘rāgha’ in the verse implies that he was quick in departing, and that it was imperceptible and unceremonious. From this we can infer that he did not want to keep his guests waiting. Travelling is tiring, so feeding one’s guests immediately is a sign on good hospitality.

We can also see that he did not ask them whether they wanted anything to eat or drink. Many people would simply refuse due to their modesty, despite actually desiring some food. Ibrahim did not place them in this situation, nor did he give them a choice between foods; because many people would either refuse or simply choose what would be the least taxing on the host, even if they desired otherwise.

We then see that he went to his household – his wife, and their servants, if they had any. This indicates that the role of hospitality was a shared one, and each of them saw they great opportunity to please Allah the guests had brought with them.

To add to this, exegetes have mentioned that the particles mentioned in the verse indicate quick succession, which means that they hurried to honour their guests, and that it is almost as if the food was half prepared waiting for some guests to pass by. This is tremendous reflection of his generosity and reliance on Allah in matters of provision.

It can also be inferred that the host should serve what is easily available to him, whether it is a meal, some nuts, or a cup of tea. Guests in Ibrahim’s scenario were travellers through the desert; all the food a traveller had was what he could carry with him, so being someone’s guest was an opportunity to have a good meal which may not present itself again soon. Therefore, you do not have to serve a three course meal every time the neighbour comes over to pick up a parcel she had missed in the post.

Serving what is easily available also means that one does not have to sneak out of the back door for a secret trip to the supermarket to get some food for the guest. What is available is sufficient, and the host’s company is more important.

After a short space of time he took a plump roasted calf to the guests. Cows were the best food they could provide for a guest, as well as being very expensive. A fully grown cow can provide a lot of meat which can be eaten, shared or preserved. Yet, he chose to slaughter a calf.

A calf would have been quicker to cook, and its meat would have been more tender, but there would not have been much excess meat. Ibrahim’s prioritising of his guests in choosing the best and tastiest food, quick service, and selflessness here is nothing short of admirable.

‘He then placed it very close to them, and said, ‘Will you not eat?’ (51:27)

Ibrahim served his guests himself, and this is not a flaw; rather, it is the height of nobility for a man to serve his guests himself. This is a practice I noticed amongst the scholars and the righteous in the middle-east. For a man of distinction to place food in your plate – despite his rank and virtues – is an honour to say the least.

Not only that, Ibrahim gently requested them to eat. It was not a command. It was nothing but a warm and gentle word of encouragement to eat, posed in the form of a question.

Many guests feel shy, and it may not be easy for them start eating of their own accord. This gentle reminder once again shows that Ibrahim did everything he could to honour his guests, who, as far as he knew until this point, were normal people, beneath him in rank.

The food was also placed very close to them in order to prevent them from being too shy to eat anything served, and to have everything within easy reach. The guests of Ibrahim really were honoured.

We ask Allah – who, more than any, deserves to be described with the meanings of the word karam – to bestow His karam on us, and the believers, in this life and the next. The Messenger of Allah (Allah bless him and grant him peace), upon receiving the opening verses of Sura al-Muʾminun, asked for this when he said,

اللَّهُمَّ زِدْنَا وَلَا تَنْقُصْنَا، وَأَكْرِمْنَا وَلَا تُهِنَّا، وَأَعْطِنَا وَلَا تَحْرِمْنَا، وَآثِرْنَا وَلَا تُؤْثِرْ عَلَيْنَا، وَأرْضِنَا وَارْضَ عَنَّا

‘O Allah, give us an increase, and not a decrease; honour us and do not abase us; give us and do not debar us; prefer us and do not prefer [others] to us; and please us and be pleased with us’ (Tirmidhi).


Shaykh Abdul Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. He moved to Damascus in 2007 to study and sit at the feet of some of the most erudite scholars of our time, such as Shaykh Adnan Darwish, Shaykh Abdurrahman Arjan, Shaykh Hussain Darwish and Shaykh Muhammad Darwish.
In late 2008 he moved to Amman, Jordan, where he continued his studies in Fiqh, Usul al Fiqh, Theology, Hadith Methodology and Commentary, Shama’il, and Logic with teachers such as Dr Ashraf Muneeb, Dr Salah Abu’l Hajj, Dr Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr Mansur Abu Zina amongst others. He was also given two licences of mastery in the science of Qur’anic recital by Shakh Samir Jabr and Shaykh Yahya Qandil.

His true passion, however, arose in the presence of Shaykh Ali Hani, considered by many to be one of the foremost tafsir scholars of our time who provided him with the keys to the vast knowledge of the Quran. With Shaykh Ali, he was able to study an extensive curriculum of Qur’anic Sciences, Tafsir, Arabic Grammar, and Rhetoric.

When he finally left Jordan for the UK in 2014, Shaykh Ali gave him his distinct blessing and still recommends students in the UK to seek out Shaykh Abdul Rahim for Quranic studies. Since his return he has trained as a therapist and has helped a number of people overcome emotional and psychosomatic issues. He is a keen promoter of emotional and mental health.


Resources for Seekers

Will the Angels Curse Me If I Delay My Wedding Night?

Answered by Ustadha Raidah Shah Idil

Question: Assalam aleykum,

I am engaged to be married. Is there a time limit in which the marriage must be consummated? Is a woman sinful for refusing or delaying physical intimacy with her husband, because of the hadith which says a woman is cursed by angels?

Answer: Assalamualaykum wa rahmatullahi wa barakatuh,

I pray this finds you well. May Allah reward you for reaching out to us. Please forgive me for the delay

Marriage night

There is a tremendous amount of pressure on newlyweds about the wedding night. I pray that Allah relieves your anxiety, and helps bring some peace into your heart. You can empower both yourself and your fiancé with authentic knowledge, tempered with compassion and wisdom.

I strongly recommend that you and your fiancé read “The Islamic Guide To Sexual Relations” by Shaykh Muhammad ibn Adam al-Kawthari. Some chapters are extremely detailed and are better left after nikah. Overall, it is informative, balanced, and provides an excellent platform for mutual discussion and consultation.

I also recommend that you read Muslimah Coach Megan Wyatt’s ebooks on marital intimacy.

Marital intimacy

It is extremely important for you to bring up the fact that you:

1) do not want to consummate your marriage on your wedding night.
2) do not want to perform oral acts.

Although these are deeply private matters, it is extremely important that you clarify this before you get married. Be extremely clear on this. If it is too embarrassing to bring up in person, then please send him an email and ensure that he responds.

The hadith that you mentioned is often used out of context, and misquoted. In short, if you have an Islamically valid reason to delay consummation, then it is not sinful. Marital intimacy is a natural extension of the love between a husband and a wife. Over time, and with patience and practice, it will become easier, inshaAllah. I pray that marital intimacy will eventually become a source of joy and comfort for both of you.

Delay

I am unable to give you a black and white timeline in which your marriage, or any marriage, needs to be consummated. That depends on you and your fiancé. Speak about this to your fiancé and perhaps you can both come to a rough idea, while remaining open to change. You may find your heart softening towards him after nikah, or you may need more time than you originally thought.

I pray that Allah grants you ease in this, and blesses you with a tranquil and loving marriage.

Please see:

Love, Marriage and Relationships in Islam: All Your Questions Answered
Marital Relations: The Legal Status of Oral and Other Forms of Sexual Gratification

Wassalam,
[Ustadha] Raidah Shah Idil

Checked & Approved by Shaykh Faraz Rabbani

Ustadha Raidah Shah Idil has spent almost two years in Amman, Jordan, where she learned Shafi’i’ fiqh, Arabic, Seerah, Aqeedah, Tasawwuf, Tafsir and Tajweed. She continues to study with her Teachers in Malaysia and online through SeekersHub Global. She graduated with a Psychology and English degree from University of New South Wales, was a volunteer hospital chaplain for 5 years and has completed a Diploma of Counselling from the Australian Institute of Professional Counsellors. She lives in Kuala Lumpur, Malaysia, with her husband, daughter, and mother-in-law.

The Angels Who Come To Listen To You Recite The Qur’an, by Imam Khalid Latif

When the Prophet’s ﷺ companion Usaid ibn Hudair used to recite the Qur’an, the angels would descend from the heavens to listen. He would see a cloud above him shimmering with many lights. What did he have that others do not? Imam Khalid Latif tells us.

Ramadan is a month of connecting to the Qur’an. Few of us accomplish this because many have been fed a ‘sunday school’ diet of negativity about Allah’s Book. Why would anyone want to love a book if they’ve been told all their lives that it is a book about how ‘everyone is going to hell’.
Being made to feel bad in order to do good is one king of pedagogy…one that is disempowering and counter-productive. Imam Khalid stresses the importance of encouraging one another to do good with only good. After watching this khutbah, you will never see the Qur’an in the same way again.

Take a free SeekersHub course on Qur’anic studies at SeekersHub Academy. Register now.

Resources for seekers

Why Did Allah Create Humans With The Potential For Evil?

When Allah first told the angels that He was going to place Adam as a Khalifa (vicegerent) on earth, the angels asked Him, “Would you place in it one who spreads corruption and who sheds blood?”

Given the state of humanity, this is a profound question. How did the angels know? And why was it Allah’s will that they would ask this question?

Shaykh Faraz Rabbani explains in this beautiful 20-minute khutbah.

Photo credit: nebojsa mladjenovic

Is It Disliked to Live in a Building Which Has Statues on the Outside?

Answered by Ustadh Tabraze Azam

Question: Assalam ‘aleykum

I am searching for a flat to rent and have found one in an old building which has statues on the outside.

Is it disliked to live in a building which has statues on the outside? Will Angels still enter such a building?

Answer: Wa alaikum assalam wa rahmatullah,

You aren’t responsible for statues found on the building itself. Rather, keep them out of your house so it remains a haven of blessings and angels.

If you are able to reasonably find another place, then do so, but it isn’t a specific religious requirement.

Please see: The Maliki View on Pictures of Humans and Animals and: How Can I Avoid Worshipping a Picture While Praying?

And Allah alone knows best.

wassalam,
Tabraze Azam

Checked & Approved by Shaykh Faraz Rabbani

Did Imam ‘Ali Say “If the Eyes of a Female Cry Over a Man That Oppressed Her, Angels Will Curse Him With Every Step He Walks”?

Answered by Shaykh Shuaib Ally

Question: Assalam alaykum,

Did Imam ‘Ali – God be pleased with him – say “If the eyes of a female cry over a man that oppressed her, angels will curse him with every step he walks”?

Answer: Wa alaikum assalam wa rahmatullah,

I have not found this quote, authentic or otherwise, in any of the available Sunni sources. It is possible that the quote has been attributed to Imam ‘Ali – God be pleased with him – in Shi’i sources.

Because the quote does not appear to be authentically traced back in Sunni sources to Imam ‘Ali – God be pleased with him – it is better to not attribute it to him. There are many other similar verses of the Qur’an, authentic narrations of the Prophet – peace and blessings of God be upon him – or statements attributed to the companions or later scholars that carry a similar meaning of dealing well with one’s spouse, specifically female, and prohibiting oppression in all its forms.

The Qur’an commands us to “Live with them kindly; if you hate them, it might be that you hate something and God has placed in them a lot of good” [Qur’an; 4.19].

The Prophet – peace and blessings of God be upon him – said, “The best of you are the best to their families; I am the best of you towards his family” [Tirmidhi; Ibn Majah]. He also said, “The elect among you are the best to your women” [Ahmad].
He also is reported to have said, “Fear the prayer of the oppressed, for it is answered!” [Abu Dawud]. In the same vein, he is reported to have warned Mu’adh b. Jabal – God be pleased with him – to “fear the prayer of the oppressed, for there is no barrier between it and God!” [Bukhari; Muslim].

God knows best.

Shuaib Ally

Is Iblis Really from the Jinn? Why Is Iblis Blaming Allah for Leading Him Astray?

Answered by Ustadha Rahma Ahmed

Question: As it can be read in the Qur’an, Allah commands the angels to prostrate to Adam. However Iblis does not. And it clearly states that Iblis is from the Jinn. So why is Iblis held accountable for not prostrating when clearly the command is for Angels? Also why is Iblis blaming Allah to leading him astray?

Answer: As salaamu ’alaykum wa rahmat Ullahi wa barakatuhu

Pray this reaches you in a best state of faith and health.

وَإِذۡ قُلۡنَا لِلۡمَلَـٰٓٮِٕكَةِ ٱسۡجُدُواْ لِأَدَمَ فَسَجَدُوٓاْ إِلَّآ إِبۡلِيسَ أَبَىٰ وَٱسۡتَكۡبَرَ وَكَانَ مِنَ ٱلۡكَـٰفِرِينَ
[al-Baqarah 2:34]

”And when We said unto the angels: Prostrate yourselves before Adam, they fell prostrate, all save Iblis. He demurred through pride, and so became a disbeliever.”

This verse is mentioned in chapter al-Baqarah and it’s meaning could be found in many other chapters in the Holy Quran. Allah, Most High, commands the angels to all bow down to prophet Adam, peace be upon our messenger and upon him, but Iblis refuses.

Reading this section would make us think that Iblis is from the angels. But in chapter ”al-Kahf” [The cave] we can read:

وَإِذۡ قُلۡنَا لِلۡمَلَـٰٓٮِٕكَةِ ٱسۡجُدُواْ لِأَدَمَ فَسَجَدُوٓاْ إِلَّآ إِبۡلِيسَ كَانَ مِنَ ٱلۡجِنِّ
[al-Kahf 18:50]

”And (remember) when We said unto the angels: Fall prostrate before Adam, and they fell prostrate, all save Iblis. He was of the jinn..”

According to the major opinion of our scholars Iblis is from the jinn and created from fire. He however was amongst the foremost of the jinn in worship and he was elevated to the heavens to live amongst the angels by the will and wisdom of Allah, Most High. This high position was withdrawn after he showed arrogance, jealousy and disobedience to his Lord, and was thrown down upon the earth in utter humiliation and banishment. He no longer deserved to be in the blessed gatherings of the angels.

In the arabic language there is a grammatical rule (taghlib) that stipulates that when you adress a group you adress them by the majority. For example, if you are addressing a group of doctors and there is a nurse amongst them you would adress them as the doctors and it would include the nurse. This rule includes the minority into the majority. This rule does not exist in english. In translation it is lost. The scholars of tafsir teaches us that the command to prostrate was for the ones present, which were the angels and Iblis.

Iblis is from the jinn and like mankind the jinn has free will. Because of his arrogance and pride he refused to obey the command of his Lord. The holy prophet (sall Allahu ‘alayhi wa sallam) said:

لا يدخل الجنة من كان في قلبه مثقال حبة خردل من كبر
[Hadith]
Anyone who possesses an atom’s weight of pride in his heart will not enter Paradise.””

قَالَ فَبِمَآ أَغۡوَيۡتَنِى لَأَقۡعُدَنَّ لَهُمۡ صِرَٲطَكَ ٱلۡمُسۡتَقِيمَ
[al-’Araf 7:17]
”Now, because Thou hast sent me astray, verily I shall lurk in ambush for them on Your straight path.”

Allah, Most High, created Iblis and gave him the ability to choose right from wrong. Allah in pre-eternity knew and, based on His knowledge, willed that Iblis would be the way he would. Allah decreed the actions of Iblis as per His pre-eternal knowledge of Iblis’ choices. Iblis chose to be guided or to go astray and was not forced by any means. Here, Iblis, blames Allah, Most High, for the choices he himself made with his free will. It shows his bad conduct and evil inner. Allah, Most High, guides to the straight path and He does not lead astray.

Rahma Ahmed

Checked and Approved by Shaykh Faraz Rabbani

Are Angels Praying with us? Is Marijuana Lawful in Islam?

Answered by Ustadh Tariq Abdul Rasheed
Question: As Sallam alaikum
1) When we pray salat alone or in jamaat do the angels pray with us? 
2) Are the rulings against the prohibition of marijuana a more political ruling for a particular day in age or are there specific narrations and teachings of the prophet that warn against its use?
Answer: In the Name of Allah, the Beneficent, the Merciful, and blessings and peace upon our master Muhammad, his family, companions and those who follow their noble way.
Wa alaikum salaam wa rahmatullahi wa barkatuh,
Angels are present and interacting with us as has been reported in sound narrations and in the Quran. Particularly around and during the prayer various narrations have been reported regarding the presence of Angels. Such as:
Abu Huraira reported Allah’s Messenger (peace and blessings be upon him) as saying: The angels invoke blessings on everyone among you so long as he is in a place of worship with these words: O Allah! pardon him, O Allah, have mercy upon him, (and they continue to do so) as long as, he ablution (of the worshipper) is not broken, and one among you is in prayer and so long as he is detained for the prayer. [Sahih Muslim]
Abu Huraira reported Allah’s Messenger (peace and blessings be upon him) as saying: The servant is constantly in prayer so long as he is in a place of worship waiting for the prayer (to be observed in congregation), and the angels invoke (blessings upon him in these words): O Allah! pardon him. O Allah! show mercy to him, (and they continue to do so) till he returns (from the mosque having completed the prayer) or his ablution breaks. I said: How is the ablution broken? He said: By breaking of the wind noiselessly or with noise. [Sahih Muslim]
Abu Huraira reported: The Messenger of Allah (peace and blessings be upon him) said: Anyone amongst you who sat in a
place of worship waiting for the prayer is in prayer and his ablution is not broken, the angels invoke blessing upon him (in these words): O Allah! pardon him. O Allah! have mercy upon him. [Sahih Muslim]
Narrated Abu Huraira: The Prophet (peace and blessings be upon him) said, “If anyone of you stands for prayer, he should not spit in front of him because in prayer he is speaking in private to Allah and he should not spit on his right as there is an angel, but he can spit either on his left or under his left foot and bury it (i.e. expectoration). [Sahih Muslim]
Mulla Ali al Qari (and others) mentions, [the angel to the right] writes down good works which are a sign of mercy. [Mulla Ali Qari: Sharh Mishkat]
Bara bin Azib said, “I heard the Messenger of Allah (peace and blessings be upon him) say: ‘Allah and the angels send blessings upon the first row.’” [Ibn Majah]
It appears from these narrations that the angels are performing a number of functions. Amongst them; sending blessings on the praying person, recording the prayer of the person and asking for their pardon and beseeching mercy for them.
Allah (Most High) knows best about whether or not the angels pray as well. However, they are present, which is clear.
Allah (Most High) Wants Good for His Servants
What Allah (Most Wise) has legislated of proscription and prohibitions is utter good for His (Most High) servants. There is nothing that Allah (The Exalted) has declared as permissible except that it is good. There is nothing He (The Exalted) has declared to be impermissible except that it prevents harm and evil.
Allah (The Exalted) says, “Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel, who enjoins upon them what is right and forbids them what is wrong and makes lawful for them the good things and prohibits for them the evil” [al Araf: 157]
Amongst those things that Allah (The Exalted) has prohibited are Intoxicant and Narcotics. This is because Allah (The Most High) has honored the human being with intellect and it is to be preserved and protected. It is the intellect which is the basis of moral responsibility and the means of interaction between the human and the Divine. Therefore, whatever inhibits the means of this sacred interaction has been made unlawful.
All (Most High says, “O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah ], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.” [Maidah: 90]
Allah’s Messenger is reported to have said, “Every intoxicant is unlawful” [Sunan an-Nasai]. There are many narrations with meaning.
As you see, there is no concern with politics or political ideology; rather, the concern is what the ruling of Allah (The Exalted) regarding the matter.
The Religion is Ease
Allah (Most High) says, “Allah intends for you ease and does not intend for you hardship”[Baqarah: 185]
He (The Exalted), “And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty.”[Hajj: 78]
There are many healthy and productive ways to deal with depression, stress and anxiety. Foremost amongst them are to ensure that one is acting in accordance with the Sacred Law. You can be sure that the first step to attain to Allah’s (The Exalted) pleasure is by obedience to Him and avoiding what is prohibited. Therefore, will not find a way out of such difficulties through prohibited means rather the means is through obedience.
Another way to deal with depression and anxiety is through constant heartfelt supplication and calling on Allah (Most High). Such as what has been recorded in Sahih al Bukhari:

‏ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ، وَالْعَجْزِ وَالْكَسَلِ، وَالْجُبْنِ وَالْبُخْلِ، وَضَلَعِ الدَّيْنِ، وَغَلَبَةِ الرِّجَالِ

“O Allah! I seek refuge with You from worry and grief, from incapacity and laziness, from cowardice and miserliness, from being heavily in debt and from being overpowered by men.” [Sahih al-Bukhari]

 اللَّهُمَّ إِنِّي عَبْدُكَ ابْنُ عَبْدِكَ ابْنُ أَمَتِكَ، نَاصِيَتِي بِيَدِكَ، مَاضٍ فِيَّ حُكْمُكَ، عَدْلٌ فِيَّ قَضَاؤُكَ، أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ، سَمَّيْتَ بِهِ نَفْسَكَ، أَوْ

أَنْزَلْتَهُ فِي كِتَابِكَ، أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ، أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ، أَنْ تَجْعَلَ الْقُرْآنَ رَبِيعَ قَلْبِي، وَنُورَ بَصَرِي، وَجِلَاءَ حُزْنِي، وَذَهَابَ هَمِّي

‘O Allaah, I am Your servant, son of Your servant, son of Your maidservant, my forelock is in Your hand, Your command over me is forever executed and Your decree over me is just. I ask You by every name belonging to You which You name Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the unseen with You, that You make the Qur’aan the life of my heart and the light of my perception, and a departure for my sorrow and a release for my anxiety.’ [Ibn Hibban]
Additionally, tending to your physical health and ensuring that you eat well and exercise if you are able. Lastly, you can consult a reliable mental health professional.
May Allah (Most High) assist you and make things easy for you and He alone knows best.
Your brother in faith,
Tariq Abdul Rasheed
Checked and Approved by Faraz Rabbani

Do the Angels Wait Before Writing down a Bad Deed?

Answered by Ustadh Tabraze Azam
Question: As salaamualaykum wa rahmatullahi wa barakaatuh.
My question is does the Angel on our right shoulder write down our bad deeds as soon as we commit them?
I heard they write them down 6 hours later? Apparently it gives us time to repent.
Can you explain with authentic references.
Answer: Wa alaikum assalam wa rahmatullahi wa barakatuh,
I pray that you are in the best of health and faith, insha’Allah.
Yes, the angel waits before writing down the bad deed. [Sawi/Laqani, Sharh Jawharat al-Tawhid]
It is reported that the Messenger of Allah (Allah bless him and give him peace) said, “Truly the Angel on the left [of a person] withholds from recording the sinful deed committed by the Muslim servant who sinned for a period six ‘hours’. If the servant regrets committing the sin and asks Allah for forgiveness, the Angel does not write down his sin. Otherwise, the angel records it as one bad deed.” [Tabarani, Mu`jam al-Kabir]
Munawi notes that the time frame could be six hours, as we know it, six moments or otherwise. [Munawi, Fayd al-Qadir]
However, even after the sin has been written down, it can be rubbed off as repentance completely wipes away the sin and its traces. [see: A Reader on Tawba (Repentance)]
And Allah alone gives success.
Wassalam,
Tabraze Azam
Checked & Approved by Faraz Rabbani