Friday 23 March 2012

Praying to Allaah to restore an amputated hand

If Allaah decrees that a Muslim should have his hand amputated or anything that is impossible to replace -- although nothing is impossible for Allaah. And Allaah, may He be blessed and exalted, decreed this matter, and His wisdom dictates that it cannot be restored in this world, such as the death of a person which cannot be reversed except by the resurrection and gathering (on theDay of Resurrection), can the Muslim pray to Allaah to restore his amputated hand or to bring back his relative who has died, or is this regarded as objecting to Allaah and going against the belief in the Divine Will and decree? Or is this regarded as transgression in supplication and is it haraam?.

Praise be to Allaah.
Asking Allaah for something that cannot happen and is contrary to the laws of nature, such as asking for the dead to be revived, or asking to go back to the age of youth, and similar matters. It comes under the heading of transgression in supplication, which is forbidden. Allaah says (interpretation of the meaning):

“Call on your Lord with humility and in private: for Allaah does not love those who trespass beyond bounds”

[al-A’raaf 7:55]

al-Qurtubi said in al-Jaami’ li Ahkaam al-Qur’aan (7/226): Transgression in supplication takes several forms, and includes: speaking too loudly and screaming; praying to have the status of a Prophet or praying for impossible things and other kinds of excess. All of these things mean that the supplication will not be answered. End quote.

Shaykh al-Islam Ibn Taymiyah said in Majmoo’ al-Fataawa (15/22):

Transgression in supplication may mean asking for that which it is not permissible to ask for, such as help to do haraam things; or asking for something that Allaah does not do, such as asking to live until the Day of Resurrection, or asking Him to relieve him of human necessities, such as the need for food and drink, or asking Him to give him knowledge of the unseen, or to make him one of the infallible, or to give him a child without a wife, and other things the asking of which is a transgression which Allaah does not like and He does not like the one who asks for it. End quote.

Ibn ‘Aabideen said in Radd al-Muhtaar (1/561):

It is haraam to ask for lifelong well-being, or to ask for the best of the two realms and to ward off the bad thereof, or to ask for things that are ordinarily impossible, such as sending down from heaven a table spread with food. End quote.

From this it will be clear to you that it is not permissible to ask Allaah to revive a relative who has died or to restore an amputated hand, because Allaah, may He be exalted, has decreed that such things should not ordinarily happen.

And Allaah knows best.

What is the benefit of praying istikhaarah when things are already decreed?

With regard to praying istikhaarah: it crosses one’s mind sometimes:
What is the benefit of asking, supplicating and striving, when the decree of Allaah is what will come to pass?.

Praise be to Allaah.
Allaah has made du’aa’ a means of attaining what one wants. The Lord enjoins it, as He says:

“And your Lord said: ‘Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation). Verily, those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation!’”

[Ghaafir 40:60]

Once this is understood, there will be no confusion, because Allaah has decreed things according to their causes. So if it is decreed that a person should have a child – for example – it must inevitably be preceded by marriage and intercourse in order for the child to come after that. The results cannot happen without the causes. The entire universe is based on the connection between cause and effect.                                      

The same applies to du’aa’ or istikhaarah too.

Allaah has decreed many things that are connected to calling upon Him or asking Him, and the desired outcome does not happen without the cause or means, which is du’aa’, in addition to tangible causes. The ahaadeeth of the Prophet (peace and blessings of Allaah be upon him) clearly point to this idea.

It was narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Du’aa’ may be of benefit with regard to what has already happened or what has not yet happened, so adhere to du’aa’, O slaves of Allaah.” Narrated by al-Tirmidhi (3548) and classed as hasan by al-Albaani in Saheeh al-Jaami’ (3409).

Shaykh al-Islam Ibn Taymiyah said in Majmoo’ al-Fataawa (8/69):

If a person says that he does not say du’aa’ or ask of Allaah, because he relies on the divine decree, he is also erring, because Allaah has made du’aa’ and asking means of attaining His forgiveness, mercy, guidance, support and provision. If good is decreed for a person he will attain by means of du’aa’ what he cannot attain without du’aa’. What Allaah has decreed and knows with regard to His slaves’ circumstances and destinies is only decreed on the basis of means, and decrees will be fulfilled at the appointed times. There is everything that happens in this world or in the Hereafter happens on the basis of cause and effect; Allaah is the Creator of both cause and effect.

Disregarding the principle of cause and effect is contrary to reason. End quote.

He also said: (8/287):

One of them said: Du’aa’ is nothing more than pure worship, because what is decreed will happen, whether one says du’aa’ or not. It was said to him: Allaah has made du’aa’ a means of attaining the desired outcome that has been decreed, so how can it happen without du’aa’?! End quote.

Ibn al-Qayyim (may Allaah have mercy on him) said in al-Jawaab al-Kaafi (p. 4):

Du’aa’ is one of the most beneficial of remedies; it is the enemy of calamity; it wards it off, remedies it, prevents it befalling, alleviates it or reduces it if it befalls. It is the weapon of the believer. In the case of calamity, one of three scenarios must apply:

1.     It (du’aa’) is stronger than the calamity, so it wards it off;

2.     It is weaker than the calamity, so the calamity overpowers it and befalls the person, but it may reduce it even if it is weak;

3.     They resist one another and each impedes the other. End quote.

Shaykh Ibn ‘Uthaymeen said in al-Majmoo’ al-Thameen min Fataawa Fadeelat al-Shaykh Muhammad ibn Saalih al-‘Uthaymeen (1/157):

Du’aa’ is one of the means by which what is asked for is attained. In fact it wards off the divine decree and nothing wards off the divine decree except du’aa’, and that may happen in two ways. For example, a sick person may pray to Allaah for healing and be healed, and were it not for the du’aa’ he would have remained sick, but he was healed by means of the du’aa’. But we say: Allaah decreed that the sick person would be healed from this sickness by means of du’aa’, and this is what was decreed. He thinks that were it not for the du’aa’ he would have remained sick, but in fact he did not ward off the divine decree, because the basic principle is that du’aa’ was decreed and that the healing would come by means of this du’aa’, and this is the original decree that was decreed from eternity. The same applies to everything that is decreed to happen through some means or cause. Allaah has made this means the cause for the thing to happen, and that was decreed from eternity, before it happened. End quote.

The scholars of the Standing Committee for Issuing Fatwas were asked: Does du’aa’ repel the divine decree?

They replied: Allaah has prescribed and enjoined du’aa’. He says (interpretation of the meaning):

“And your Lord said: ‘Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)’”

[Ghaafir 40:60]

“And when My slaves ask you (O Muhammad صلى الله عليه وسلم) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor)”

[al-Baqarah 2:186].

So if a person avails himself of the prescribed means and calls upon Allaah in du’aa’, then that is part of the divine decree, so it repels one decree with another, if Allaah wills that. It is proven in a saheeh hadeeth that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “A person may be deprived of provision because of sins that he commits, and the decree is not warded of by anything but du’aa’, and nothing increases one’s lifespan except righteousness.” End quote. Fataawa al-Lajnah al-Daa’imah (1/195).

They were also asked (24/243):

Does du’aa’ reduce calamities? Does Allaah show kindness to us as the result of du’aa’? How can that be when Allaah sends down calamities upon people despite the fact that they call upon Him in du’aa’?

They replied:

Du’aa’ is an act of worship towards Allaah, and Allaah has commanded us to call upon Him, as He says (interpretation of the meaning):

 “And your Lord said: ‘Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation). Verily, those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation!’”

[Ghaafir 40:60]

“And when My slaves ask you (O Muhammad صلى الله عليه وسلم) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright”

[al-Baqarah 2:186].

Du’aa’ may reduce calamities, ward them off or ward off greater calamities. The Prophet (peace and blessings of Allaah be upon him) said: “Nothing wards off the divine decree but du’aa’.” If calamities happen, they expiate sins and raise people in status, so if a calamity befalls the Muslim, he should bear it with patience and seek reward with Allaah, and he should not complain about the divine decree. End quote.

From these quotations we may derive an understanding of the issue in sha Allaah. When the Muslim understands the issue of istikhaarah and du’aa’ as a means of attaining what he wants, he will never neglect it and he will never try to attain what he wants in any other way. Du’aa’ will become a source of strength and a way to good for the Muslim, as Allaah wants it to be.

For more information please see the answer to question no. 11749.

And Allaah knows best.

What should be said when the imam sits down between the two khutbahs at Jumu’ah prayer?

What should be said when the imam sits down between the two khutbahs at Jumu’ah prayer?.

Praise be to Allaah.
It is proven that the Prophet (peace and blessings of Allaah be upon him) used to deliver two khutbahs on Friday and he separated them by sitting down briefly on the minbar.

It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) used to give two khutbahs and sit down between them. Narrated by al-Bukhaari (928).

It is not narrated that the Prophet (peace and blessings of Allaah be upon him) or the Sahaabah, as far as we know, said any specific du’aa’ or dhikr between the two khutbahs of Jumu’ah. Rather some of the scholars said that it is mustahabb to say du’aa’ between the two khutbahs, seeking the time when du’aa’ is answered on Friday. One of the strongest opinions about that time is that it is from when the imam first comes out to give the khutbah until the end of the prayer. This has been discussed in the answer to question no. 112165.

But because this du’aa’ was not narrated from the Prophet (peace and blessings of Allaah be upon him) or the noble Sahaabah, we should not affirm it or take it as a binding Sunnah; it is also not permissible to raise one’s voice when saying it and disturb the others who are present. Some scholars have warned against that.

Ibn Hajar al-Haytami narrated that al-Qaadi said: Du’aa’ during this sitting (between the two khutbahs) will be answered. Then Ibn Hajar said:

It may be understood from what al-Qaadi said that the Sunnah is for the people present to make use of the time when the imam sits to say du’aa’, because it is affirmed that it is answered at that time. If they say du’aa’ then it is better for it to be silent, because by saying it out loud they may disturb others, and because saying it silently is better in the case of du’aa’, unless it is for a reason. End quote.

Al-Fataawa al-Fiqhiyyah al-Kubra by al-Haafiz Ibn Hajar al-Haytami (1/251-252).

Shaykh ‘Abd-Allaah ibn ‘Abd al-Rahmaan Abu Bateen (may Allaah have mercy on him) said: Du’aa’ whilst sitting between the two khutbahs – I do not know anything about it, and the one who does that seeking the time mentioned on Friday (when du’aa’ may be answered) should not be objected to. End quote.

Rasaa’il wa Fataawa al-Shaykh ‘Abd-Allaah Abu Bateen (p. 163)

Shaykh Muhammad Rasheed Rida (may Allaah have mercy on him) said:

As for raising the hands and the voice in du’aa’ when the khateeb sits down between the two khutabhs, we do not know of any Sunnah to support that; there would be nothing wrong with it were it not for the fact that it disturbs others and because they regarded it as a Sunnah to be followed without any evidence.

What is narrated is to ask for silence when the imam ascends the minbar, but the silence is for the purpose of listening. Hence we say that there is nothing wrong with saying du’aa’ at times other than when listening is required, but one should say du’aa’ quietly and not disturb others with one's du’aa’. Not all the people should raise their hands so that this becomes one of the rituals of Jumu’ah for which there is no teaching in the Sunnah. Rather they are going against the clear Sunnah, if when the imam stands up and begins the second khutbah they continue with their du’aa’s. It is better for them to listen and ponder at the time of the khutbah, and think and reflect at the time when the imam is resting. The least that can be said about this action of theirs is that it is an inappropriate innovation. End quote.

Majallat al-Manaar (6/792).

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked whether there is a specific du’aa’ or dhikr that the worshipper may say between the two Jumu’ah khutbahs? Is it narrated that the khateeb should say du’aa’ between the two khutbahs or not?

He replied:

There is no specific dhikr or du’aa’, rather a person may say whatever supplication he wants, because this is a time when du’aa’s are answered. The Prophet (peace and blessings of Allaah be upon him) said: “On Friday there is a time when no Muslim slave asks Allaah for something when he is standing and praying but He will give it to him.”

In Saheeh Muslim it is narrated from the hadeeth of Abu Moosa: “It is between the time when the imam comes out – i.e., enters the mosque – until the prayer ends.”

This is a time when du’aa’s are answered, so one should make the most of this opportunity and say du’aa’ between the two khutbahs, asking for whatever he wants of the good things of this world and the Hereafter.

The same may also be said of the imam; he should say du’aa’ between the two khutbahs but it should be silent, asking for whatever he wants of things in this world and in the Hereafter.

The same may also be said concerning prostration during Jumu’ah prayer, after reciting the adhkaar that were narrated from the Prophet (peace and blessings of Allaah be upon him), one may say du’aa’ as one wishes.

And after the tashahhud and before the salaam, one may say du’aa’ for whatever one wants, after saying du’aa’ for that which it is narrated one should say du’aa’ for. End quote.

He also said (may Allaah have mercy on him):

Du’aa’ during this time is good and is mustahabb, because this time is a time when it is hoped prayers will be answered. The Prophet (peace and blessings of Allaah be upon him) told us that on Friday there is a time when no Muslim slave asks Allaah for something when he is standing and praying but He will answer him.

The time of prayer is the most likely to be the time when du’aa’s are answered, because of the report narrated by Muslim from Abu Moosa al-Ash’ari (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said: “It is between the time when the imam comes out until the prayer ends.”

Based on this, one should make the most of this opportunity and say du’aa’ between the two khutbahs.

With regard to raising the hands, I do not think there is anything wrong with it, because the basic principle with regard to du’aa’ is that its etiquette includes raising the hands. So if a person raises his hands there is nothing wrong with it, and if he says du’aa’ without raising his hands there is nothing wrong with it. This has to do with du’aa’ between the two khutbahs. End quote.

Fataawa Noor ‘ala al-Darb (Fataawa al-Salaah/Salaat al-Jumu’ah)

Thirdly:

Some fuqaha’ said that it is mustahabb to recite Qur’aan when the imam sits down between the two khutbahs, and some of them mentioned Soorat al-Ikhlaas in particular, based on the hadeeth of Jaabir ibn Samurah (may Allaah be pleased with him) who said: The Prophet (peace and blessings of Allaah be upon him) used to give two khutbahs, sitting in between them. He would recite Qur’aan and remind the people. Narrated by Muslim (862). A similar version was narrated by Ibn Hibbaan in his Saheeh (7/42), which he included in a chapter entitled “Mention of what the Prophet (peace and blessings of Allaah be upon him) used to say when he sat down between the two khutbahs.” End quote.

Al-Khateeb al-Sharbeeni (may Allaah have mercy on him) said:

His sitting between the two khutbahs was about the length of Soorat al-Ikhlaas.

Should he recite Qur’aan or dhikr therein, or remain silent?

They did not discuss it, but in Saheeh Ibn Hibbaan it says that the Prophet (peace and blessings of Allaah be upon him) used to recite Qur’aan therein. End quote.

Mughni al-Muhtaaj (1/557).

The correct view is that the words of Jaabir ibn Samurah in the hadeeth, “he would recite Qur’aan and remind the people” do not refer to the sitting between the two khutbahs, rather they refer to what is mentioned at the beginning of the hadeeth, “The Prophet (peace and blessings of Allaah be upon him) used to give two khutbahs”, i.e., he (peace and blessings of Allaah be upon him) would deliver two khutbahs on the minbar, which both included recitation of Qur’aan and exhortation and reminders to the people.

Hence al-Haafiz al-Dhahabi said in Siyar A’laam al-Nubala’ (16/102), in his biography of Ibn Hibbaan, in an important discussion of mistakes made by Ibn Hibbaan in his Saheeh: One of the things which al-Dhahabi regarded as a mistake on his part was his categorizing of this hadeeth, when he – Ibn Hibbaan – said: Mention of what [the Prophet] (peace and blessings of Allaah be upon him) used to recite when he sat down between the two khutbahs. And he did not mention anything. End quote. Meaning that the hadeeth does not indicate what he mentioned in the chapter heading.

The more correct view –and Allaah knows best – is that there is no binding Sunnah from the Prophet (peace and blessings of Allaah be upon him) concerning this matter. The one who wants to use this brief moment of silence to say du’aa’ or dhikr or recite Qur’aan may do so, so long as he does not disturb others.

And Allaah knows best.

The difference between du’aa’ for asking and du’aa’ for woership

What is the difference between du’aa’ for asking and du’aa’ for worship?.

Praise be to Allaah.
We use the word du’aa’ (invocation) to refer to two things:

1-

Du’aa’ for asking, which means seeking that which will benefit, or asking to ward off that which will cause harm, by asking Allaah for that which will benefit in this world and in the Hereafter, and to ward off that which will cause harm in this world and in the Hereafter,

Such as du’aa’ for forgiveness, mercy, guidance, help, to attain Paradise, to be saved from Hell, for Allaah to grant good things in this world and in the Hereafter and so on.

2-

Du’aa’ for worship, which means that the person is worshipping Allaah by any of the types of worship, in the heart or physically or financially, such as fearing Allaah, loving Him, hoping for His mercy, putting one’s trust in Him, praying, fasting, doing Hajj, reading Qur’aan, reciting tasbeeh and dhikr, giving zakaah and charity, jihad for the sake of Allaah, calling people to Allaah, enjoining what is good and forbidding what is evil, and so on.

Everyone who does any of these acts of worship is calling upon Allaah.

See: al-Qawl al-Mufeed (1/264) and Tasheeh al-Du’aa’ (p. 15-21).

Usually when the word du’aa’ appears in verses of the Qur’aan, it refers to both meanings, because they are interconnected. So everyone who asks of Allaah verbally is worshipping Him, because du’aa’ is worship, and every worshipper who prays to Allaah, fasts or does Hajj is doing that hoping for reward from Allaah and to attain Paradise and to be saved from punishment.

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

Everything in the Qur’aan that enjoins du’aa’ and forbids du’aa’ to or calling upon anyone other than Allaah, and praises those who say du’aa’ or call upon Him, includes the du’aa’ of asking and the du’aa’ of worship. End quote.

Al-Qawaa’id al-Hisaan (no. 51).

One of the two types of du’aa’ may be more apparent than the other in some verses.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said concerning the verse (interpretation of the meaning): “Invoke your Lord with humility and in secret. He likes not the aggressors. 56. And do not do mischief on the earth, after it has been set in order, and invoke Him with fear and hope. Surely, Allaah’s Mercy is (ever) near unto the good‑doers” [al-A’raaf 7:55-56]:

These two verses include the etiquette of two types of du’aa’: the du’aa’ of worship and the du’aa’ of asking. Du’aa’ in the Qur’aan may refer to either of these types, or it may refer to both, because they are interconnected. Du’aa’ of asking means seeking that which will benefit the supplicant, and asking to be spared that which will harm him, and for it to be warded off. So he asks for benefit and for harm to be warded off, and that is du’aa’ of asking. And the du’aa’ that is offered with hope and fear is the du’aa’ of worship. Therefore it is known that both types are interconnected. Every du’aa’ of worship implies du’aa’ of asking, and every du’aa’ of asking implies du’aa’ of worship.

Based on this, the words (interpretation of the meaning): “And when My slaves ask you (O Muhammad صلى الله عليه وسلم) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor)” [al-Baqarah 2:186] include both types of du’aa’, and it is in terms of both that the verse is to be understood. It was said: I will give to him when he asks of Me, and it was said: I will reward him if he worships Me. Both are interconnected.

This does not come under the heading of using a common word in both of its meanings, or of using a word in a real and metaphorical sense, rather it is using it in its real sense which includes both things.

Think about it, because it is a matter that is of great benefit, but it is rarely paid attention to. Most verses of the Qur’aan point to both meanings and more, and it is of this type.

For example, Allaah says (interpretation of the meaning):

“Say (O Muhammad صلى الله عليه وسلم to the disbelievers): My Lord pays attention to you only because of your invocation to Him”

[al-Furqaan 25:77].

i.e., because of your du’aa’ to Him. And it was said: (it means) because of His call to you to worship Him.

Based on that, what is meant is both types of du’aa’, of which is the du’aa’ of worship is more apparent, i.e., He would not have paid attention to you were it not that you put your hope in Him. Worship of Him implies asking of Him, so both types are included.

And Allaah says (interpretation of the meaning):

“And your Lord said: Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)”

[Ghaafir 40:60].

The word du’aa’ here includes both types, although du’aa’ of worship is more apparent, hence it is followed by the words (interpretation of the meaning): “Verily, those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation!”. So the word du’aa’ in this verse may be interpreted in both senses.

Al-Tirmidhi narrated that al-Nu’maan ibn Basheer (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say on the minbar: “Du’aa’ is worship.” Then he recited the verse (interpretation of the meaning): “And your Lord said: Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)…”. Al-Tirmidhi said: a saheeh hasan hadeeth.

With regard to the verses (interpretation of the meaning):

“Verily, those on whom you call besides Allaah, cannot create (even) a fly, even though they combine together for the purpose…”

[al-Hajj 22:73]

“They (all those who worship others than Allaah) invoke nothing but female deities besides Him (Allaah) …”

[al-Nisa’ 4:117]

“And those whom they used to invoke before (in this world) shall disappear from them…”

[Fussilat 41:48]

everything that is mentioned in them is the du’aa’ or invocation of the mushrikeen to their idols. What is meant is the du’aa’ of worship which includes the du’aa’ of asking, although the meaning of du’aa’ of worship is more apparent.

The words (interpretation of the meaning): “so invoke Him making your worship pure for Him Alone (by worshipping Him Alone, and none else” [Ghaafir 40:65] refer to the du’aa’ of worship. What is meant is: Worship Him alone and make your worship sincerely for Him alone, and do not worship anyone else along with Him.

With regard to the words of Ibraaheem (peace be upon him) in the verse (interpretation of the meaning): “ ‘Verily, my Lord is indeed the All‑Hearer of invocations’” [Ibraaheem 14:39], what is meant by hearing here is hearing in a specific sense, which is the hearing of response and acceptance, not hearing in the general sense, because Allaah hears all that can be heard. As that is the case, du’aa’ here means the du’aa’ of worship and the du’aa’ of requesting, and the Lord’s hearing of it means that He rewards the praise and answers the request, so He hears both.

With regard to the words of Zakariya (peace be upon him) in the verse (interpretation of the meaning):  “ ‘and I have never been unblest in my invocation to You, O my Lord’” [Maryam 19:4], it was said that what is meant is the du’aa’ of asking, meaning: You always answered me and never  rejected me or deprived me. So he is seeking to draw closer to Allaah, may He be glorified and exalted, by means of His previous answers and kindness. This is clear in this case.

With regard to the words of Allaah (interpretation of the meaning):

“Say (O Muhammad): Invoke Allaah or invoke the Most Gracious (Allaah)…” [al-Isra’ 17:110],

The well known view is that this is the du’aa’ of asking, and this is the reason for revelation. They said: The Prophet (peace and blessings of Allaah be upon him) used to call upon his Lord, sometimes saying Ya Allaah and sometimes saying Ya Rahmaan, so the mushrikeen thought that he was calling upon two gods, so Allaah revealed this verse.

With regard to the verse (interpretation of the meaning): “Verily, We used to invoke Him (Alone and none else) before. Verily, He is Al‑Barr (the Most Subtle, Kind, Courteous, and Generous), the Most Merciful” [al-Toor 52:28], this is the du’aa’ of worship which includes asking with hope and fear. What it means is: we used to devote our worship sincerely to Him alone, and thus they deserved that Allaah should save them from the punishment of Hell, not just because of asking, which is something that is shared in common between those who are saved and those who are not, because everyone who is in heaven and on earth asks for that. “never shall we call upon any ilaah (god) other than Him” [al-Kahf 18:14] i.e., we will never worship anyone other than Him. Similarly Allaah says (interpretation of the meaning): “Will you call upon Ba‘l (a well-known idol of his nation whom they used to worship) and forsake the Best of creators?” [al-Saffaat 37:125].

With regard to the words (interpretation of the meaning): “And it will be said (to them): ‘Call upon your (so‑called) partners (of Allaah)’, and they will call upon them…” [al-Qasas 28:64], this is du’aa’ of asking. Allaah will rebuke and humiliate them on the Day of Resurrection, by showing them that their partners (whom they ascribed to Allaah) will not answer their du’aa’s or supplications. But it does not mean worship them. It is similar to the verse in which Allaah says (interpretation of the meaning): “And (remember) the Day He will say: ‘Call those (so‑called) partners of Mine whom you pretended.’ Then they will cry unto them, but they will not answer them” [al-Kahf 18:52]. End quote.

Majmoo’ Fataawa Ibn Taymiyah (15/10-14).

See other examples in Badaa’i’ al-Fawaa’id by Ibn al-Qayyim (3/513-527).

And Allaah knows best.

What is the ruling on women wearing high heels?

What is the ruling on women wearing high heels?

Praise be to Allaah.
Wearing high heels is not permissible because it exposes women to the risk of falling, and we are commanded in sharee’ah to avoid danger in a general sense, as Allaah says (interpretation of the meaning):

“And do not kill yourselves”

[al-Nisa’ 4:29]

“and do not throw yourselves into destruction”

[al-Baqarah 2:195]

It also makes women look taller than they really are and makes their posteriors appear more prominent, and this is a kind of deception and showing the adornments which the believing woman is forbidden to show, as Allaah says (interpretation of the meaning):

“and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam)” [al-Noor 24:31]

From Fataawa al-Lajnah al-Daa’imah, Majallat al-Buhooth, 9/46.

Moreover, it also makes a woman lean forward (maa’ilah ila al-amaam), so there is the fear that the warning issued to those women who walk with an enticing gait (al-maa’ilaat al-mumilaat) may apply to her too [in the hadeeth which says that such women will never even smell the fragrance of Paradise from afar]. It also harms the back, as has been proven medically. The heels also make a sound which attracts the attention of men and is a temptation to them. We ask Allaah to keep us all safe and sound.

Hajj is obligatory for women as it is for men

In a talk recently, the speaker said that it is not fard for women to perform Hajj whereas it is only fard for men. Please could you state any ahadith or ayaah as evidence for this statement. If this statement is wrong, please could you also state the relevant ahadith/ayaah.

Praise be to Allaah.
Hajj is fard ‘ayn (an individual obligation) which every Muslim who is accountable and is able to do it must do once in a lifetime. It is one of the pillars of Islam, an obligation which is proven to be so in the Qur’aan and Sunnah, and by scholarly consensus.

1 – In the Qur’aan, Allaah says (interpretation of the meaning):

“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allaah], then Allaah stands not in need of any of the ‘Aalameen (mankind, jinn and all that exists)”

[Aal ‘Imraan 3:97]

This aayah clearly states that it is obligatory. When the Qur’aan says “a duty that mankind owes to Allaah” this implies that it is obligatory and compulsory. This is the evidence that it is fard. Indeed, we find that the Qur’aan emphatically states that it is obligatory, in the phrase “and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allaah], then Allaah stands not in need of any of the ‘Aalameen (mankind, jinn and all that exists).” Allaah describes going against this obligation as kufr or disbelief. This context shows that failing to do Hajj is not the action of a Muslim, rather it is the action of a non-Muslim.
2 – In the Sunnah, there is the hadeeth of Ibn ‘Umar (may Allaah be pleased with him) according to which the Prophet (peace and blessings of Allaah be upon him) said: “Islam is built on five (pillars): the testimony that there is no god except Allaah and that Muhammad is the Messenger of Allaah; establishing regular prayer; paying zakaah; fasting Ramadaan; and Hajj.”

The phrase “Islam is built…” indicates that Hajj is one of the pillars of Islam. Muslim narrated that Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) gave a sermon and said to us: ‘O people, Allaah has enjoined Hajj upon you so perform Hajj.’ A man said, ‘Every year, O Messenger of Allaah?’ He did not answer until the man had asked it three times, then the Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘If I had said yes, it would have become obligatory and you are not able to do that.’” And there are so many ahaadeeth concerning that that it reaches the level of tawaatur which means that this obligation is something certain and definite.

 3 – With regard to ijmaa’ or scholarly consensus, the ummah is unanimously agreed that Hajj once in a lifetime is obligatory for the one who is able to do it. This is something which is well known and no Muslim has any excuse for not knowing it, and the one who denies it is a kaafir.

 Al-Mawsoo’ah al-Fiqhiyyah, part 17, p. 23

 Al-Nawawi said: They are unanimously agreed that Hajj is obligatory upon a woman if she is able to do it. Sharh Saheeh Muslim.

Hajj is obligatory for women as it is for men

In a talk recently, the speaker said that it is not fard for women to perform Hajj whereas it is only fard for men. Please could you state any ahadith or ayaah as evidence for this statement. If this statement is wrong, please could you also state the relevant ahadith/ayaah.

Praise be to Allaah.
Hajj is fard ‘ayn (an individual obligation) which every Muslim who is accountable and is able to do it must do once in a lifetime. It is one of the pillars of Islam, an obligation which is proven to be so in the Qur’aan and Sunnah, and by scholarly consensus.

1 – In the Qur’aan, Allaah says (interpretation of the meaning):

“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allaah], then Allaah stands not in need of any of the ‘Aalameen (mankind, jinn and all that exists)”

[Aal ‘Imraan 3:97]

This aayah clearly states that it is obligatory. When the Qur’aan says “a duty that mankind owes to Allaah” this implies that it is obligatory and compulsory. This is the evidence that it is fard. Indeed, we find that the Qur’aan emphatically states that it is obligatory, in the phrase “and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allaah], then Allaah stands not in need of any of the ‘Aalameen (mankind, jinn and all that exists).” Allaah describes going against this obligation as kufr or disbelief. This context shows that failing to do Hajj is not the action of a Muslim, rather it is the action of a non-Muslim.
2 – In the Sunnah, there is the hadeeth of Ibn ‘Umar (may Allaah be pleased with him) according to which the Prophet (peace and blessings of Allaah be upon him) said: “Islam is built on five (pillars): the testimony that there is no god except Allaah and that Muhammad is the Messenger of Allaah; establishing regular prayer; paying zakaah; fasting Ramadaan; and Hajj.”

The phrase “Islam is built…” indicates that Hajj is one of the pillars of Islam. Muslim narrated that Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) gave a sermon and said to us: ‘O people, Allaah has enjoined Hajj upon you so perform Hajj.’ A man said, ‘Every year, O Messenger of Allaah?’ He did not answer until the man had asked it three times, then the Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘If I had said yes, it would have become obligatory and you are not able to do that.’” And there are so many ahaadeeth concerning that that it reaches the level of tawaatur which means that this obligation is something certain and definite.

 3 – With regard to ijmaa’ or scholarly consensus, the ummah is unanimously agreed that Hajj once in a lifetime is obligatory for the one who is able to do it. This is something which is well known and no Muslim has any excuse for not knowing it, and the one who denies it is a kaafir.

 Al-Mawsoo’ah al-Fiqhiyyah, part 17, p. 23

 Al-Nawawi said: They are unanimously agreed that Hajj is obligatory upon a woman if she is able to do it. Sharh Saheeh Muslim.

Du’aa’ asking to attain the attributes of the Prophets

What is the ruling on du’aa’ asking to attain the attributes of the Prophets, such as saying ‘O Allaah, grant me the patience of Ayyoob and the wisdom of Yoosuf’ and so on?.

Praise be to Allaah.
Asking Allaah to grant the attributes of the Prophets may be divided into two categories:

1.

Du’aa’ asking for the miracles or virtues for which Allaah singled them out, such as asking one's Lord to give one the sovereignty of Sulaymaan, as Allaah says (interpretation of the meaning): “He said: ‘My Lord! Forgive me, and bestow upon me a kingdom such as shall not belong to any other after me. Verily, You are the Bestower’” [Saad 38:35]; or asking Allaah for a miracle that can only be given to a Prophet, such as the miracle of ‘Eesa (peace be upon him) who was born without a father, or asking Allaah for the status of al-waseelah in Paradise, as the Prophet (blessings and peace of Allaah be upon him) said: “Then ask Allaah to grant me al-waseelah, for it is a station in Paradise which only one of the slaves of Allaah will attain, and I hope that I will be the one” (narrated by Muslim, no. 384).”

The ruling on this type of du’aa’ is that it is forbidden and is not allowed, because it is obviously overstepping the mark, because in it a person is asking for that which it is not permissible to him to ask for.

It was narrated that ‘Abd-Allaah ibn Mughaffal (may Allaah be pleased with him) said: I heard the Messenger of Allaah (blessings and peace of Allaah be upon him) say: “There will be among this ummah people who overstep the mark in purification and supplication.”

Narrated by Abu Dawood (96) and classed as saheeh by Ibn Hajar in al-Talkhees (1/144) and by al-Albaani in Saheeh Abi Dawood.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

Overstepping the mark in supplication means asking for something that the Lord will not do, such as asking Him for the status of the Prophets when he is not one of them, or asking for forgiveness for the mushrikeen and so on, or asking for that which involves disobedience to Allaah, such as asking for help in committing disbelief, evildoing and sin. End quote.

Majmoo’ al-Fataawa, 1/130

See also the answer to question number 41017.

2.

Asking Allaah to help one acquire the attitude of the Prophets, and to follow their guidance and their example, to adhere to their way and attain their honourable characteristics, such as patience, wisdom, compassion and other things which are required of people in the first place.

We do not think that there is anything wrong with this supplication, although it is better for the Muslim to follow the high example of the Prophets and Messengers in their worship, attitude, piety and devotion to Allaah. The Qur’aan is full of encouragement to follow in their footsteps in all matters, to take them as an example, to seek to acquire their characteristics and to imitate their actions. Allaah says (interpretation of the meaning):

“They are those whom Allaah had guided. So follow their guidance”

[al-An’aam 6:90]

“Therefore be patient (O Muhammad صلى الله عليه وسلم) as did the Messengers of strong will”

[al-Ahqaaf 46:35].

If a person calls upon his Lord as he has been commanded and is required to do, and asks Allaah to give him what He gave the Prophets of good attitudes, deeds and words, and to help him as He helped them to be patient in obeying Him or refraining from sin, to be wise in calling, to be kind to people, to be steadfast and to have peace of mind, if he asks for all of that, he will be rewarded in sha Allaah for his supplication, and there is the hope that Allaah will grant him his request.

But we have some reservations about asking  to be like them, such as asking for the patience of Yoosuf, or the understanding and wisdom of Sulaymaan… We are afraid that this request may come under the heading of overstepping the mark in supplication, especially if he starts to ask for the best quality by which each of the Prophets was distinct from the others, such as the understanding of Sulaymaan, the patience of Ayyoob and the weeping of Dawood, and he begins to ask for them all in his du’aa’, because combining the different virtues by which each Prophet was distinguished, and for which Allaah praised them, in one ordinary person is not possible.

What we advise is to adhere to the supplications which are narrated and proven from the Prophet (blessings and peace of Allaah be upon him), or narrated from his noble Companions, or known from the imams and scholars. Otherwise, then he may pray for himself for what he wants in this world and in the Hereafter, whilst striving to observe proper etiquette in supplication and seeking out the times when a response is most likely.

As for the made up supplications which people circulate in text messages and the like, how often people hasten to spread them, then it becomes apparent that they contain inappropriate material such as overstepping the mark in supplication or going against the Sunnah and proper etiquette.

And Allaah knows best.

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Reading quran and exploring it is the true duty of a Muslim because it contains Allah’s message to all people and the quran teaching tells the people that how to act correctly. By learning quran you will find that it guides us to a correct way of life in this world. We as a practicing Muslim should teach our kids quran and let the kids learn quran recitation and do quran memorization and we also do quran memorization by heart and there is an other importing thing that learn quran with tajweed because the tajweed rules are very important regarding the pronunciation and way or read the holy quran and further more enhancing the quranic studies by learning quran tafseer and reading quran the translation with it listening to quran online with the quran recitation don by some of the top reciter also. It is the Book of Allah also talks about life after death. It tells us that Allah has prepared Paradise for good people and Hell for bad people. Wile reading Quran we see that it encourages the worship of only one God Who creates and provides for them. The Book forbids people from evil and condemns those who do wrong. It contains stories of the past Prophets and the examples of bad and good people. Find online quran courses

Singling out verses from some soorahs to recite them at times of hardship and difficulty

I wanted to ask you a qestion about some parts of the quran tht have been recommended to read in time of hardships and financial crisis. It is called "Manzil" in urdu. i will tell you the ayahs tht have been recommended and the book name tht i know in urdu. please let me know if islamically its ok to read them, the reason behind reading them is like making supplication to Allah.
 1.the book name is "mustand majmooa-o-wazaif" page 224-231. i think it is written by muhammed talha kandulwi(if you want i can forward you the email if i can have your email address, because i do have information copied from the book in my email).
 2. ayah frm the quran Al fathia, Al-baqra 1-5, al-baqra 163, al-baqra 255-257, al-baqra 284-286, al-imran 18, al-imran 26-27, al-ahraf 54-56, bani isreal 110-111, al-momanoon 115-118 al-safat 1-11, arrehman 33-40, al-hashar 21-24, al-jin 1-4 and surah al kafirun, al falaq, annas, ikhlas.

Praise be to Allaah.
We do not think it is permissible to single out certain verses of the Qur’aan to recite for specific purposes, unless there is specific shar’i evidence to that effect, such as if there is a saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him) concerning the virtues of a certain soorah, which the Muslim may recite with the aim of attaining those virtues and benefits.

But if a person selects for himself various verses of Qur’aan to recite, and claims that they may bring relief from hardship or help at times of crisis, and he compiles them in a book to be recited regularly by the Muslim as part of a recommended wird, then that is more akin to innovation (bid’ah) than following the Prophet (peace and blessings of Allaah be upon him). It is better for the Muslim to avoid that and not follow this example or act upon it.

The entire Qur’aan is blessing and reward and goodness, but claiming that a certain verse has a certain effect, especially in the case of these claims that they can relieve difficulty and financial hardships, is something that requires evidence, and the author of this book has no evidence for the things he says, so attention must be paid to that.

The Standing Committee for Issuing Fatwas was asked:

In Uganda, if a person wants to call upon his Lord – du’aa’ – especially for increased provision, he summons some of the learned and they come to him, each of them bringing his Mus-haf, and they start to read. One will read Soorat Yaa-Seen because it is the heart of the Qur’aan, a second will read Soorat al-Kahf, a third will read Soorat al-Waaqi’ah or al-Rahmaan or al-Dukhaan or al-Ma’aarij or Noon or Tabaarak i.e., al-Mulk, Muhammad, al-Fath and other similar soorahs. The next day they do the same thing, and the day after that. But they do not read from al-Baqarah or al-Nisa’. After that they say du’aa’. Is this way prescribed in Islam? If it is not, then what is the prescribed way, with evidence?

They replied:

Reading Qur’aan whilst pondering the meanings is one of the best acts of worship, and calling upon Allaah and turning to Him, asking Him to enable one to do good and to grant abundant provision and other kinds of good things is a kind of worship that is prescribed in Islam.

But reading in the manner described in the question – distributing specific soorahs of the Qur’aan to a number of people, each of whom reads a soorah in order to say du’aa’ after that asking for abundant provision and so on is an innovation (bid’ah), because that is not proven from the Prophet (peace and blessings of Allaah be upon him) in word or in deed, or from any of the Sahaabah (may Allaah be pleased with them) or from the imams of the salaf (may Allaah have mercy on them). Goodness is in following those who came before (the salaf) and evil is in the innovations of those who came later. It is proven that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours [Islam] that is not part of it will have it rejected.” Calling upon Allaah in du’aa’ is prescribed at all times and in all places, in all situations, in hardship and ease. What is encouraged by Islam is to say du’aa’ when prostrating during the prayer, just before dawn, and at the end of the prayer before saying the salaam. It is proven that the Prophet (peace and blessings of Allaah be upon him) said: “Our Lord descends to the lowest heaven every night when the last third of the night remains, and says: “Who will call upon Me, that I may answer him; who will ask of Me that I might give him; who will seek My forgiveness that I might forgive him?” Narrated by al-Bukhaari and Muslim.

And it is proven from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “As for rukoo’ (bowing), glorify your Lord therein, and as for sujood (prostration), strive hard in du’aa ‘therein, because then it is more likely that you may receive a response.” Narrated by Ahmad, Muslim, al-Nasaa’i and Abu Dawood.

It was proven from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The closest that a person is to his Lord is when he is prostrating, so say a lot of du’aa’ then.” Narrated by Muslim, Abu Dawood and al-Nasaa’i.

In al-Saheehayn it is narrated from Ibn Mas’ood (may Allaah be pleased with him) that when the Prophet (peace and blessings of Allaah be upon him) taught him the tashahhud, he said to him: “Then let him choose whatever du’aa’ he likes and say it.”

And Allaah is the Source of strength. End quote.

Fataawa al-Lajnah al-Daa’imah (2/486)

On our website, in the answer to question no. 71183, we have mentioned some of the du’aa’s that are prescribed in Islam for seeking help to pay off debts, which are proven from the Prophet (peace and blessings of Allaah be upon him). Please read them and make use of them.

See also: 3219, 22457, 87915.

And Allaah knows best.

It is not prescribed to do a single prostration for the sake of du’aa’

Some people, when they want to offer du’aa’ after praying, prostrate and offer du’aa’ whilst prostrating. Is this prostration Sunnah?.

Praise be to Allaah.
Islam does not prescribe drawing close to Allaah by means of prostration unless the prostration is in the prayer (salaah) or for a specific reason, such as prostration of forgetfulness (sujood al-sahw, if a mistake is made in the prayer), or prostration of recitation (sujood al-tilaawah, required when reading certain verses of the Qur’aan), or the prostration of gratitude (sujood al-shukr).

As for prostration for the sake of du’aa’, there is nothing in sharee’ah to indicate that it is permissible or mustahabb. Rather what is proven from the Prophet (blessings and peace of Allaah be upon him) in many mutawaatir hadeeths is that he used to raise his hands in du’aa’, and he encouraged others to do so. He said: “Your Lord, may He be blessed and exalted, is characterized by modesty and generosity, and He is so Kind to His slave that, if His slave raises his hands to Him, He does not let him take them back empty.” Narrated by Abu Dawood (1488); classed as saheeh by al-Albaani in Saheeh Abi Dawood.

So prostrating for the sake of du’aa’ is an innovation, because the Prophet (blessings and peace of Allaah be upon him) did not do it, and because it is forsaking the Sunnah that the Prophet (blessings and peace of Allaah be upon him) encouraged, which is raising the hands in du’aa’.

These scholars denounced this single prostration and forbade it. It was mentioned by Abu Shaamah (may Allaah have mercy on him) in his book al-Baa’ith ‘ala Inkaar al-Bida’ wa’l-Hawaadith (p. 62, 63) and he said: Imam al-Haramayn Abu’l-Ma’aali said: The author of al-Taqreeb mentioned from some of his companions that if a man submits to Allaah and prostrates for no reason, he may do that, and I have not seen this except with him. My Shaykh regarded that as makrooh, and objected strongly to anyone who did that. He said: this is my view.

Abu Haamid al-Ghazali said: Shaykh Abu Muhammad (may Allaah have mercy on him) objected strongly to the one who did that, and this is the correct view. He said in Kitaab al-Nadhr: No one was of the view that prostration on its own becomes obligatory if one makes a vow to do that, because it is not an act of worship for which there is a reason, such as recitation (i.e., prostration of recitation).

Imam al-Haramayn said: My Shaykh was of the definite opinion that prostration on its own does not become obligatory if one makes a vow to do that, even though the reciter of the Qur’aan may prostrate, but prostration on its own for no reason is not an act of worship according to the correct view.

The author of al-Tatimmah said: Some people have the habit of prostrating after they finish the prayer and saying du’aa’ whilst doing so. He said: We know of no basis for this prostration and it was not narrated from the Messenger of Allaah (blessings and peace of Allaah be upon him) or from his Companions. It is better to offer du’aa’ during the prayer, because of the reports that have been narrated concerning that. And Allaah knows best.

I (Abu Shaamah) say: The fact that prostration is an act of worship within prayer does not necessarily mean that it is an act of worship outside of prayer, like bowing. Al-Faqeeh Abu Muhammad said: Islam does not say that one may draw close to Allaah by doing a single prostration for which there is no reason. End quote.

See also question no. 98156.

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Tuesday 13 March 2012

She committed adultery when she was a minor – should the hadd punishment be carried out on her?

What is the punishment for a girl found guilty of adultery if she has not even reached her puberty that is she is still a minor ?.

Praise be to Allaah.
The sin of adultery (zina: unlawful sexual relationship) is a major sin which Allaah has mentioned in conjunction with kufr, shirk and murder, as He says (interpretation of the meaning): 
“And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment.
The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace”
[al-Furqaan 25:69] 
Al-Qurtubi said: 
The followers of all religions are agreed that adultery is forbidden; no religion regards it as permissible. Hence the punishment for it is one of the most severe punishments, because it is a crime against honour and lineage, which is one of the five basic principles that Islam seeks to protect, namely life, religion, lineage, reason and wealth.  
Tafseer al-Qurtubi, 24/20, 21 
1 – If a woman has been previously married – i.e., a legitimate marriage with her has been consummated – then her punishment is to be stoned to death. 
‘Umar ibn al-Khattaab (may Allaah be pleased with him) said, when he was sitting on the minbar of the Messenger of Allaah (peace and blessings of Allaah be upon him): “Allaah sent Muhammad (peace and blessings of Allaah be upon him) with the truth, and revealed to him the Book. One of the things that He revealed was the verse of stoning, which we have read and understood. The Messenger of Allaah (peace and blessings of Allaah be upon him) carried out the punishment of stoning and we did so after him. I fear that as time goes by, people will say, ‘We do not find any mention of stoning in the Book of Allaah,’ so they will go astray by forsaking an obligation that was revealed by Allaah. In the Book of Allaah, stoning is the punishment deserved by any previously-married person, man or woman, who commits adultery, if proof is established, or pregnancy results, or he or she confesses.” 
(Narrated by al-Bukhaari, 2462; Muslim, 1691) 
2 – If the woman is a virgin – i.e., she is not married yet or the marriage contract has been done but her husband has not yet consummated the marriage with her – then the punishment is one hundred lashes and exile from her country for a year, as stated in the hadeeth of ‘Ubaadah ibn al-Saamit, who narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Receive (teaching) from me. Allah has ordained a way for those (women). When an unmarried male commits adultery with an unmarried female (they should receive) one hundred lashes and banishment for one year. And in the case of a married male committing adultery with a married female, they shall receive one hundred lashes and be stoned to death.” 
(Narrated by Muslim, 1690). 
If the adulterer or adulteress is a minor below the age of puberty, then there is no punishment to be carried out, according to all scholars. 
Ibn Qudaamah (may Allaah have mercy on him) said: 
With regard to puberty and sound mind, the scholars are agreed that both are conditions of punishment being obligatory.  
Al-Mughni, 8/134. 
The evidence for that is the words of the Messenger of Allaah (peace and blessings of Allaah be upon him): “The Pen has been lifted from three, from the sleeper until he awakes, from the minor until he grows up, and from the insane until he regains his reason.” (Narrated by al-Nasaa’i, 3432; classed as saheeh by al-Albaani in Saheeh al-Nasaa’i, 3210). 
But the minor boy or girl should be punished, with something less than the hadd punishment, in a manner that will deter them from doing this action. And their guardian must also be punished if there was any shortcoming on his part, such as allowing his daughter to mix with boys or being careless concerning such matters. 
The girl has to conceal what she has done, and her guardian must also conceal it, because the Prophet (peace and blessings of Allaah be upon him) said: “Avoid these filthy things that Allaah has forbidden. Whoever has done any of them, let him conceal himself with the concealment of Allaah, and let him repent to Allaah…” 
(Narrated by al-Haakim; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 149). 
If the signs of puberty are present in the boy or the girl, then he or she becomes accountable (mukallif) thereby. Information on these signs may be found in Questions Nos. 21246 and 13262
And Allaah knows best.

Ruling on the crime of rape

What is the ruling on the crime of rape in Islam?.

Praise be to Allaah.
The Arabic word ightisaab refers to taking something wrongfully by force. It is now used exclusively to refer to transgression against the honour of women by force (rape). 
This is an abhorrent crime that is forbidden in all religions and in the minds of all wise people and those who are possessed of sound human nature. All earthly systems and laws regard this action as abhorrent and impose the strictest penalties on it, except a few states which waive the punishment if the rapist marries his victim! This is indicative of a distorted mind let alone a lack of religious commitment on the part of those who challenge Allaah in making laws. We do not know of any love or compassion that could exist between the aggressor and his victim, especially since the pain of rape cannot be erased with the passage of time – as it is said. Hence many victims of rape have attempted to commit suicide and many of them have succeeded, The failure of these marriages is proven and they are accompanied by nothing but humiliation and suffering for the woman. 
Islam has a clear stance which states that this repugnant action is haraam and imposes a deterrent punishment on the one who commits it. 
Islam closes the door to the criminal who wants to commit this crime. Western studies have shown that most rapists are already criminals who commit their crimes under the influence of alcohol and drugs, and they take advantage of the fact that their victims are walking alone in isolated places, or staying in the house alone. These studies also show that what the criminals watch on the media and the semi-naked styles of dress in which women go out, also lead to the commission of this reprehensible crime. 
The laws of Islam came to protect women's honour and modesty. Islam forbids women to wear clothes that are not modest and to travel without a mahram; it forbids a woman to shake hands with a non-mahram man. Islam encourages young men and women to marry early, and many other rulings which close the door to rape. Hence it comes as no surprise when we hear or read that most of these crimes occur in permissive societies which are looked up to by some Muslims as examples of civilization and refinement! In America – for example – International Amnesty stated in a 2004 report entitled “Stop Violence Against Women” that every 90 seconds a woman was raped during that year. What kind of life are these people living? What refinement and civilization do they want the Muslim women to take part in? 
The punishment for rape in Islam is same as the punishment for zina, which is stoning if the perpetrator is married, and one hundred lashes and banishment for one year if he is not married. 
Some scholars also say that he is required to pay a mahr to the woman. 
Imam Maalik (may Allaah have mercy on him) said: 
In our view the man who rapes a woman, whether she is a virgin or not, if she is a free woman he must pay a “dowry” like that of her peers, and if she is a slave he must pay whatever has been detracted from her value. The punishment is to be carried out on the rapist and there is no punishment for the woman who has been raped, whatever the case. End quote. 
Al-Muwatta’, 2/734 
Shaykh Salmaan al-Baaji (may Allaah have mercy on him) said: 
In the case of a woman who is forced (raped): if she is a free woman, the one who forced her must pay her a “dowry” like that of her peers, and the hadd punishment is to be carried out on him. This is the view of al-Shaafa’i, and it is the view of al-Layth, and it was also narrated from ‘Ali ibn Abi Taalib (may Allaah be pleased with him). 
Abu Haneefah and al-Thawri said: the hadd punishment is to be carried out on him but he is not obliged to pay the “dowry”. 
The evidence for what we say is that the hadd punishment and the “dowry” are two rights, one of which is the right of Allaah and the other is the right of the other person. So they may be combined, as in the case of a thief whose hand is cut off and he is required to return the stolen goods. End quote. 
Al-Muntaha Sharh al-Muwatta’, 5/268, 269 
Ibn ‘Abd al-Barr (may Allaah have mercy on him) said: 
The scholars are unanimously agreed that the rapist is to be subjected to the hadd punishment if there is clear evidence against him that he deserves the hadd punishment, or if he admits to that. Otherwise, he is to be punished (i.e., if there is no proof that the hadd punishment for zina may be carried out against him because he does not confess, and there are not four witnesses, then the judge may punish him and stipulate a punishment that will deter him and others like him). There is no punishment for the woman if it is true that he forced her and overpowered her, which may be proven by her screaming and shouting for help. End quote. 
Al-Istidhkaar, 7/146 
Secondly: 
The rapist is subject to the hadd punishment for zina, even if the rape was not carried out at knife-point or gun-point. If the use of a weapon was threatened, then he is a muhaarib, and is to be subjected to the hadd punishment described in the verse in which Allaah says (interpretation of the meaning): 
“The recompense of those who wage war against Allaah and His Messenger and do mischief in the land is only that they shall be killed or crucified or their hands and their feet be cut off from opposite sides, or be exiled from the land. That is their disgrace in this world, and a great torment is theirs in the Hereafter”
[al-Maaidah 5:33] 
So the judge has the choice of the four punishments mentioned in this verse, and may choose whichever he thinks is most suitable to attain the objective, which is to spread peace and security in society, and ward off evildoers and aggressors. 
See also question no. 41682
And Allaah knows best.

Description of flogging for an unmarriezd person who commits zina

The punishment for zina For unmarried person as in islam is
“The fornicatress and the fornicator, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allaah” [al-Noor 24:2]
For this punishment to be applicable, Allaah has laid down the condition that the act be witnessed by four men whose word can be trusted; a confession does away with the requirement of four witnesses.
1) My quistion is after 100 lashes the genrally( if person is of normal personality or not very strong) the man will remain alive or not ?
2) How hard or powerful this lashes will be? is there any standard to apply so much strength on each lash?.

Praise be to Allaah.
Flogging in the case of hudood punishments is not meant to kill, rather it is intended as a form of discipline and rebuke, and to purify the person of sin. Hence many fuqaha’ have pointed out that it must be done with moderate force, and the person carrying out the punishment should not raise his arm so high that his armpit shows, and he should not use a new whip, or strip the person of his clothing unless it is something like a thick coat, which should be removed. The person being punished should be flogged standing, according to the majority of scholars; he should not be made to lie down and he should not be bound, and blows to the face, head and genitals are to be avoided. 
Ibn Qudaamah (may Allaah have mercy on him) said: Rather the blows should be distributed all over the body, so that each limb will have its share, but most of them should be on the fleshy parts such as the buttocks and thighs, and the sensitive areas should be avoided, namely the head, face and genitals of men and women alike. 
He said concerning the person being punished that he should not be made to lie down, or be bound, and we do not know of any difference of opinion concerning that. 
Ibn Mas’ood said:  It is not prescribed in our religion to make the offender lie down or to tie him up or remove his clothing. The companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) flogged offenders but there is no report that any of them made the offender lie down or tied him up or removed his clothing. 
His garment should not be removed, rather he is it acceptable if he is wearing one or two garments, but if he is wearing a thick coat, it should be removed, because if it is left on he will not feel the blows. Ahmad said: If winter garments are left on him, he will not feel the blows. Maalik said: His clothes should be removed [apart from that which covers the ‘awrah], because the command to flog implies that the blows should be directly to his body. We have the view of Ibn Mas’ood, and we do not know of any of the Sahaabah who differed with him. Allaah did not command us to strip the offender, rather he commanded us to flog him, so whoever is flogged through his clothes has been flogged. 
And he said: Once this is established, then the whip should be of moderate quality, not so new that it would cause injury and not so worn out that it hardly hurts him. It was narrated that a man confessed to the Messenger of Allaah (peace and blessings of Allaah be upon him) that he had committed zina, so the Messenger of Allaah (peace and blessings of Allaah be upon him) called for a whip and he was given a broken whip. He said, “Better than this.” So he was brought a brand new whip. He said, “Something between these two.”  Narrated by Maalik from Zayd ibn Aslam in a mursal report; and it was narrated from Abu Hurayrah in a musnad report. 
It was narrated from ‘Ali (may Allaah be pleased with him) that he said: Moderate blows with a moderate whip. Not so harsh as to kill and not so weak as to be no deterrent. He should not raise his arm completely, or keep it so low that it causes no pain. Ahmad said: His armpit should not show in any of the hudood punishments, i.e., he should not raise his arm so high, because the point is to discipline him, not kill him. 
From al-Mughni, 1/141-142. 
From the above it is clear that an ordinary person will not usually be killed by flogging; the purpose is to serve as a rebuke and discipline. And the believers should witness this punishment, as Allaah says (interpretation of the meaning): 
“The fornicatress and the fornicator, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allaah, if you believe in Allaah and the Last Day. And let a party of the believers witness their punishment”
[al-Noor 24:2] 
And Allaah knows best.
Islam Q&A

Muslim attitude towards the sin of homosexuality

Dear sir,

How are you? I am currently researching issues related to Homosexual persecution In Asia, especially Malaysia. I hope that you could kindly help answer a few of my questions.

1)How are homosexuals (Muslim & non-muslim) being treated in Malaysia?
2)How severe will the punishment be?
3)How does society perceive homosexuals?
4)Is homosexuality legal?

Thank you very much for your kind help.


Praise be to Allaah.

We do not have any information about homosexuality in Malaysia, but we assume that the Muslims there feel total abhorrence towards this shameful act, because their religion, Islam, emphatically forbids this deed and prescribes a severe punishment for it, in this world and the next. How could it be otherwise, when the Prophet of Islam (peace and blessings of Allaah be upon him) said: "Whoever you find committing the sin of the people of Lut (Lot), kill them, both the one who does it and the one to whom it is done" - i.e. if it is done with consent. (This hadeeth was narrated by al-Tirmidhi in his Sunan, 1376)

The scholars of Islam, such as Maalik, al-Shaafi'i, Ahmad and Ishaaq said that (the person guilty of this crime) should be stoned, whether he is married or unmarried.

There is no doubt that this act, which goes against the pure human nature created by Allaah, by making men content with men and women with women, destroying families, adversely affecting the birth rate, causing the spread of killer diseases, harming the innocent when children are raped, and generally spreading corruption on earth, should be uprooted and stamped out.

Perhaps your research will lead you to find out much more about this religion with its great laws and accurate rules and the wisdom of the One Who revealed it.
I ask Allaah to grant you help and success, for Allaah is the One Who guides to the Straight Path.

Why does Islam forbid lesbianism and homosexuality?

Could you please tell me that why is a homosexuality a sin in islam? I know it’s a great sin but my question is why? I haven't able to find the real reason why? So، if you could can you also tell me that what Allah has says in Quran or in hadith about it. Please let me know as soon as possible.

Praise be to Allaah.  
The Muslim should not doubt, even for an instant, that what Allaah has prescribed is wise. He should know that there is great wisdom in what Allaah has commanded and what He has forbidden; it is the straight path and is the only way in which man can be safe and at peace, protecting his honour, his mind and his health, in accordance with the natural disposition (fitrah) with which Allaah has created man. 
Some heretics have tried to attack Islam and its rulings; they have denounced divorce and plural marriage and permitted alcohol. Those who look at the state of their societies will see the state of misery which those societies have reached. 
When they rejected divorce, murder took its place. When they rejected plural marriage, men started to take mistresses instead. When they allowed alcohol, all kinds of shameful and immoral actions became widespread. 
They (gays and lesbians) both go against the natural disposition (fitrah) which Allaah has created in mankind – and also in animals – whereby the male is inclined towards the female, and vice versa.
Whoever goes against that goes against the natural disposition of mankind, the fitrah. 
The spread of homosexuality has caused man diseases which neither the east nor the west can deny exist because of them. Even if the only result of this perversion was AIDS – which attacks the immune system in humans – that would be enough. 
It also causes the breakup of the family and leads people to give up their work and study because they are preoccupied with these perversions. 
Since the prohibition has come from his Lord, the Muslim should not wait until medicine proves that harm befalls the one who does that which Allaah has forbidden. Rather he must believe firmly that Allaah only prescribes that which is good for people, and these modern discoveries should only increase his certainty and confidence in the greatness of Allaah’s wisdom. 
Ibn al-Qayyim said: 
Both of them – fornication and homosexuality – involve immorality that goes against the wisdom of Allaah’s creation and commandment. For homosexuality involves innumerable evil and harms, and the one to whom it is done would be better off being killed than having this done to him, because after that he will become so evil and so corrupt that there can be no hope of his being reformed, and all good is lost for him, and he will no longer feel any shame before Allaah or before His creation. The semen of the one who did that to him will act as a poison on his body and soul. The scholars differed as to whether the one to whom it is done will ever enter Paradise. There are two opinions which I heard Shaykh al-Islam (may Allaah have mercy on him) narrate.” 
(al-Jawaab al-Kaafi, p. 115). 
2. Lesbianism means one woman doing to another something like that which a man does to a woman. Homosexuality means having intercourse with males in the back passage. This was the action of the accursed people of the Prophet of Allaah Loot (peace be upon him). In sharee’ah terminology it refers to inserting the tip of the penis into the anus of a male. 
What is mentioned concerning these actions in the Qur’aan and Sunnah: 
A – Allaah says (interpretation of the meaning): 
“And (remember) Loot (Lot), when he said to his people: ‘Do you commit the worst sin such as none preceding you has committed in the ‘Aalameen (mankind and jinn)?
Verily, you practise your lusts on men instead of women. Nay, but you are a people transgressing beyond bounds (by committing great sins)’”
[al-A’raaf 7:80-81] 
B – “Verily, We sent against them a violent storm of stones (which destroyed them all), except the family of Loot (Lot), them We saved in the last hour of the night”
[al-Qamar 54:34 – interpretation of the meaning] 
C – “And (remember) Loot (Lot), when he said to his people: ‘Do you commit the worst sin such as none preceding you has committed in the ‘Aalameen (mankind and jinn)?”
[al-A’raaf 7:80 – interpretation of the meaning] 
And Allaah says (interpretation of the meaning): 
“And (remember) Loot (Lot), when he said to his people: ‘You commit Al‑Faahishah (sodomy the worst sin) which none has preceded you in (committing) it in the ‘Aalameen (mankind and jinn)’”
[al-‘Ankaboot 29:28] 
D – “And (remember) Loot (Lot), We gave him Hukm (right judgement of the affairs and Prophethood) and (religious) knowledge, and We saved him from the town (folk) who practised Al‑Khabaa’ith (evil, wicked and filthy deeds). Verily, they were a people given to evil, and were Faasiqoon (rebellious, disobedient to Allaah)”
[al-Anbiya’ 21:74 – interpretation of the meaning] 
E – “And (remember) Loot (Lot)! When he said to his people, ‘Do you commit Al‑Faahishah (evil, great sin, every kind of unlawful sexual intercourse, sodomy) while you see (one another doing evil without any screen)
Do you practise your lusts on men instead of women? Nay, but you are a people who behave senselessly.’
There was no other answer given by his people except that they said: ‘Drive out the family of Loot (Lot) from your city. Verily, these are men who want to be clean and pure!’
So We saved him and his family, except his wife. We destined her to be of those who remained behind.
And We rained down on them a rain (of stones). So evil was the rain of those who were warned”
[al-Naml 27:54-58 – interpretation of the meaning] 
These verses refer to the punishment that befell the people of Loot. With regard to the rulings on them: 
F – Allaah says (interpretation of the meaning]: 
“And the two persons (man and woman) among you who commit illegal sexual intercourse, hurt them both. And if they repent (promise Allaah that they will never repeat, i.e. commit illegal sexual intercourse and other similar sins) and do righteous good deeds, leave them alone. Surely, Allaah is Ever All-Forgiving (the One Who forgives and accepts repentance), (and He is) Most Merciful”
[al-Nisa’ 4:16] 
Ibn Katheer said: 
“The words of Allaah ‘And the two persons (man and woman) among you who commit illegal sexual intercourse, hurt them both’ mean, those who commit immoral actions, punish them both. Ibn ‘Abbaas (may Allaah be pleased with him), Sa’eed ibn Jubayr and others said: By condemning them, shaming them and hitting them with shoes. This was the ruling until Allaah abrogated it and replaced it with whipping and stoning. ‘Ikrimah, ‘Ata, al-Hasan and ‘Abd-Allaah ibn Katheer said: This was revealed concerning a man and woman who commit fornication. Al-Saddi said, it was revealed concerning young people before they get married. Mujaahid said:  it was revealed concerning two men if they admit it bluntly; a hint is not sufficient  – as if he was referring to homosexuality. And Allaah knows best.” 
(Tafseer Ibn Katheer, 1/463). 
G – It was narrated that Jaabir (may Allaah be pleased with him): “The Prophet (peace and blessings of Allaah be upon him) said: ‘There is nothing I fear for my ummah more than the deed of the people of Loot.’”
(Narrated by al-Tirmidhi, 1457; Ibn Maajah, 2563. This hadeeth was classed as saheeh by Shaykh al-Albaani (may Allaah have mercy on him) in Saheeh al-Jaami’, no. 1552). 
H – It was narrated that Ibn ‘Abbaas said: “The Prophet (peace and blessings of Allaah be upon him) said: “… cursed is the one who has intercourse with an animal, cursed is the one who does the action of the people of Loot.”
(Narrated by Ahmad, 1878. This hadeeth was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, no. 5891). 
I – It was narrated that Ibn ‘Abbaas said: “The Prophet (peace and blessings of Allaah be upon him) said: ‘Whoever you find doing the deed of the people of Loot, kill the one who does it and the one to whom it is done.”
(Narrated by al-Tirmidhi, 1456; Abu Dawood, 4462; Ibn Maajah, 2561. This hadeeth was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, no. 6589). 
And Allaah knows best.

When should the hadd punishment for zina be carried out on a man?

When does a person deserve the hadd punishment for zina? Is it due when the two circumcised parts meet? Is it when there is sexual intimacy without penetration, i.e., when the man emits semen outside the vagina as some people do when they do not want a pregnancy to occur, or is it only incurred when full intercourse takes place?.

Praise be to Allaah.
The hadd punishment for zina is incurred when the head of the penis enters the vagina. In that case the two circumcised parts have met, i.e., the site of the man’s circumcision and the site of circumcision in the female. If penetration takes place, then this is the zina which incurs the hadd punishment, whether the man ejaculates or not, or if he penetrates to this extent then ejaculates outside, and whether his penis is erect or not. 
It says in al-Mawsoo’ah al-Fiqhiyyah (24/23), explaining the conditions of the hadd punishment for zina on which the fuqaha’ are agreed: There is no difference of opinion among the fuqaha’ that in order for the hadd punishment to be incurred, the head of the penis has to disappear into the vagina. If it does not enter it at all or only part of it enters, then there is no hadd punishment because that is not intercourse. There is no stipulation that ejaculation must take place or that the penis must be erect at the time of penetration. The hadd punishment must be carried out whether he ejaculated or not, and whether his penis was erect or not. End quote. 
Secondly: 
This does not mean that a person may be negligent about committing haraam actions so long as they do not reach the level of zina! Rather the intention here is simply to define the zina that incurs the hadd punishment. Being alone with a non-mahram woman, touching her or kissing her are all undoubtedly haraam, and the Muslim must avoid such actions for fear of the punishment of Allaah sooner or later, in this world or in the Hereafter. 
We ask Allaah to guide us and make us pious and chaste. 
And Allaah knows best.

The zina which incurs the hadd punishment

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

Praise be to Allaah.
Firstly: 
In the case of zina, the hadd punishment is conditional upon penetration, which means that the head of the penis disappears into the vagina. If it does not penetrate it or only part of it penetrates it, then he is not subject to the hadd punishment.  
It says in al-Mawsoo’ah al-Fiqhiyyah (24/23), explaining the conditions of the hadd punishment for zina on which the fuqaha’ are agreed: There is no difference of opinion among the fuqaha’ that in order for the hadd punishment to be incurred, the head of the penis has to disappear into the vagina. If it does not enter it at all or only part of it enters, then there is no hadd punishment because that is not intercourse. There is no stipulation that ejaculation must take place or that the penis must be erect at the time of penetration. The hadd punishment must be carried out whether he ejaculated or not, and whether his penis was erect or not. End quote. 
Secondly: 
The things that lead to zina such as touching, kissing, and rubbing the private parts together without penetrating do not come under the ruling on zina, and the one who does them is not subject to the hadd punishment, rather he is to be punished and disciplined because he has done something that is haraam and plainly evil, and because these actions may lead him to commit true zina. Islam calls these actions zina, as in the hadeeth which was narrated by al-Bukhaari (6243) and Muslim (2657) from Abu Hurayrah (may Allaah be pleased with him) from the Prophet (peace and blessings of Allaah be upon him)  who said: “Allaah has decreed for the son of Adam his share of zina which will inevitably catch up with him. The zina of the eye is looking and the zina of the tongue is speaking. The heart wishes and longs and the private part confirms that or denies it.” 
Ibn Battaal (may Allaah have mercy on him) said: Looking and speaking are called zina because they invite one to true zina. Hence he said: “the private part confirms that or denies it.” End quote from Fath al-Baari. 
See also question no. 81995
Thirdly: 
The one who has done such actions must repent to Allaah sincerely, by giving it up, regretting what he has done, resolving not to go back to it, and avoiding the causes and things that lead to that such as being alone with a woman, looking and shaking hands.
As for marrying that girl, if she is chaste and did not commit zina, or she did that but then repented to Allaah, then there is nothing wrong with marrying her. We do not find any evidence to suggest that this marriage will expiate this sin. Rather what will expiate it is repenting to Allaah and mending one's ways. Allaah says (interpretation of the meaning): 
“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)”
[Ta-Ha 20:82] 
Fourthly: 
It is not correct to say that approaching a haraam deed is like doing it. Rather this is subject to further discussion. 
If a person thinks of doing an evil deed then refrains from it, he will be rewarded, as it says in the hadeeth narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said, relating from his Lord, may He be glorified and exalted: “Allaah decreed good deeds and bad deeds, then He explained that. Whoever thinks of doing a good deed then does not do it, Allaah will write it down as one complete good deed. If he thinks of doing a good deed and then does it, Allaah [may He be glorified and exalted] will write it down between ten and seven hundred fold, or many more. If he thinks of doing a bad deed then he does not do it, Allaah will write it down as one complete good deed, and if he thinks of it then does it, Allaah will write it down as one bad deed.”
Narrated by al-Bukhaari (6491), Muslim (131) 
If he thinks of doing an evil deed and resolves to do it, and starts to do it, or tries to do it, but is not able to complete it due to external factors, then he is sinning and is not rewarded, as is indicated by the hadeeth: “If two Muslims confront one another with their swords then the killer and the victim will be in Hell.” I said: “O Messenger of Allaah, the killer’s (case is clear), but what about the one who is killed?” He said: “He was keen to kill his companion.” Narrated by al-Bukhaari (31), Muslim (2888). 
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: This hadeeth gives the answer to the question of whether a person will be accountable for what he intends to do. Some people say he will be accountable for it if his intention reached the level of resolve. Some say that he is not accountable. The answer is that if the intention reaches the level of resolve, then it must be accompanied by some words or deeds (in order for a person to be accountable for his intention). End quote.  
Those who said that he would be accountable for his intention quoted as evidence the words of the Prophet (peace and blessings of Allaah be upon him), “If two Muslims confront one another with their swords then the killer and the victim will be in Hell.” But this is not evidence that one will be accountable merely for thinking of it, for he said that about two men who each fought with the intention of killing the other, but this is not merely resolve, rather this is resolve accompanied by action, but he was unable to complete his goal. This person will be accountable according to the consensus of the Muslims. If a person strives to drink alcohol and tries by his words and deeds to do that but fails, he is a sinner according to the consensus of the Muslims. He is like one who drinks even if he does not drink. Similarly if a person strives to commit zina or steal and so on, in his words and deeds, but fails to do it, then he is a sinner like the one who does it. The same applies to murder, and so on. End quote from Majmoo’ al-Fataawa (14/122). 
This applies if the sin is committed and incurs punishment in the Hereafter. As for the punishment that results from committing sins in this world, such as the hadd punishment for zina, he is not to be punished in this manner except if he commits true zina, not if he tries to commit zina but fails. 
And Allaah knows best.