Archive for the ‘Manners and Character’ Category

Do not give up hope of receiving Allaah’s Mercy

July 9, 2014


This is an excerpt from Imaam Ibn Kathir’s tafseer and an excerpt from Imaam as-Sa’dee’s tafseer regarding the following verse (39:53) followed by a question answered by Shaikh Ibn Baz.

The verse:

Say: O My servants who have transgressed against themselves! Do not give up hope of the Mercy of Allaah! Indeed Allaah forgives all sins (when the servant repents from them)! Indeed He is Oft-Forgiving, Most Merciful” (39:53)

The Arabic for the excerpts from Tafsir Ibn Kathir and Tafseer as-Sadee can be downloaded from here:

Arabic tafseer zumar 53

Imaam Ibn Kathir mentioned as part of his tafseer (explanation):

So all of these (previously mentioned) ahaadeeth show that what is meant is that all of that (i.e. those sins) are forgiven when a person repents from them. And the servant should definitely not give up hope for the Mercy of Allaah (God, The Creator) – even if his sins are tremendous and numerous. For indeed the door to Mercy and taubah (repentance) is wide. Allaah, The Most High, said (translated):

Do they not know that Allaah accepts the repentance of His servants” (9:104)

And He, Lofty and Exalted is He, said (translated):

Whoever does evil or wrongs himself, then seeks forgiveness from Allaah, will find Allaah Oft-Forgiving, Most Merciful” (4:110)

And He, Lofty and Exalted is He, said regarding the reality of the Hypocrites (translated):

Indeed the Hypocrites will be in the lowest depths of the Fire and you will never find for them any helper. Except for those who repent (by becoming Muslim in reality) and rectify themselves” (4:145-6)

And He, Lofty is His Majesty, said (translated):

Indeed those have disbelieved who say, ‘Allaah (God) is the third of three (in a trinity).’ But there is none who deserves to be worshiped except for the One God. If they do not stop what they are saying, a painful punishment will befall the disbelievers (who don’t become Muslim) from amongst them.” (5:73)

Then He, Exalted is His Magnificence, said (in the next verse, translated):

Will they not repent to Allaah (by becoming Muslim) and seek His Forgiveness? Allaah is Oft-Forgiving, Most Merciful.” (5:74)

And He, Blessed and Exalted is He, said (translated):

Indeed those who put the Believing men and women to trial (by torturing and killing them), then they do not repent…” (85:10)

(The eminent scholar) Al-Hasan al Basree – (we ask that) Allaah’s Mercy be upon him – said: “Look at this generosity and kindness (of Allaah)! They killed his righteous believing servants and He calls them to repentance and forgiveness” And the verses like this are very numerous.

And in the two Saheehs from Abu Sa’eed (we ask that) Allaah be pleased with him) who narrated from the Messenger of Allaah – sallallaahu alayhe wa sallam – the hadeeth of the man who killed 99 people. Then he became regretful (and he searched for the most knowledgeable person) and he asked a worshiper from the worshipers from the offspring of the Prophet Ya’qoob (Jacob) if there was any repentance for him. The worshiper told him, “No.” So he killed him and now he had killed 100 people. Then (he searched for the most knowledgeable person and) he asked a scholar from the scholars from the offspring of Prophet Ya’qoob – was there any repentance for him? So he said, “(Yes) and who can come between you and repentance? (meaning: no one can come between you and your repenting to Allaah alone)”

Then the Scholar commanded him to go to a place where the people worshiped only Allaah. So he went out and he intended to reach this place when death came to him while he was traveling. So the angels of mercy and the angels of punishment disputed (over who should take his soul). So Allaah, The Mighty and Majestic, commanded them to measure the distance between the two lands and find out which one he was closer to. They found that he was closer to the land he was emigrating to by a hand span (or foot). So the angels of mercy took his soul.

And it has been mentioned that he was crawling on his chest when death came to him and that Allaah – The Blessed and Most High – commanded the land of good to come closer (to him) and commanded the land he came from to distance itself (from him). This is the meaning of the hadeeth and we have recorded it (this hadeeth) in another place with its exact wording.

Ali bin Abu Talhah narrated from Ibn ‘Abbaas – (we ask that) Allaah be pleased with him and his father (‘Abbaas) – regarding His – Mighty and Majestic is He – Statement (translated):

Say: O My servants who have transgressed against themselves! Do not give up hope of the Mercy of Allaah! Indeed Allaah forgives all sins (when the servant repents from them)!” (39:53) until the end of the verse

(Ibn Abbaas) said: “Indeed Allaah, The Most High, invites to His Forgiveness the one who claims that al-Maseeh (Prophet Jesus, son of Mary) is Allaah (God, The Creator), and the one who claims that al-Maseeh is the son of Allaah, and the one who claims that ‘Uzair (Prophet ‘Ezra) is the son of Allaah, and the one who claims that Allaah is poor, and the one who claims that the Hand of Allaah is tied up, and the one who claims that Allaah, The Most High – is the third of three (in a trinity). Allaah says to these people (translated):

Will they not repent to Allaah (by becoming Muslim) and seek His Forgiveness? Allaah is Oft-Forgiving, Most Merciful.” (5:74)

And He invited to repentance (79:18-19) the one who said worse statements than these, the one (Pharoah) who said: “I am your Lord, The Most High” (79:24) and he (Pharoah) said: I do not know that you have any god other than myself” (28:38)

Ibn Abbaas – (we ask that) Allaah, The Most High, be pleased with them both (him and his father) – said: “Whoever from the servants of Allaah gives up hope of repenting to Allaah after this then he has indeed rejected the Book of Allaah – The Mighty and Majestic…”

(end of quoting from Tafseer Ibn Katheer)

The following is an excerpt from the Tafseer of Imaam as-Sa’dee for this verse (39:53):

The Most High informs His servants who have transgressed against themselves of the vastness of His generosity. And He encourages them to repent before they are unable to do that (i.e. before death). He said: “Say” (meaning): O Messenger and whoever follows him in calling to the religion of Allaah, informing the servants about their Lord. “O My servants who have transgressed against themselves!” (meaning): by following what their souls invite them to from sins and pursuing that which displeases and angers The All-Knower of the unseen.

Do not give up hope of the Mercy of Allaah” meaning: Do not despair of it so that you throw yourself into destruction by your own hands saying: “My sins have become numerous and my faults have accumulated, so there is no way to remove them and no way to change them” – so that you remain, due to that – continuous upon disobedience, increasing in what will cause The Most Merciful to be angry with you.

Rather, know your Lord by His Names which show His generosity and kindness. And know that He forgives all sins (when the servant repents from them) including: polytheism (shirk), killing, fornication (all types), interest, oppression, and other than that from the major sins and minor ones….

…However, there are reasons (or causes) to obtain His Forgiveness and Mercy, if the servant does not do them, then he has indeed shut upon himself the door to mercy and forgiveness. The highest and most important of them – and there is no reason (to obtain them) other than this – is turning to Allaah with repentance and sincerity, along with dua, humility, and worship. So come to this highest of causes and this most important of paths (to obtaining Allaah’s Forgiveness and Mercy)

(end of quoting from Tafseer Imaam as-Sa’dee)

Shaikh Bin Baz was asked the following1:

I am a youth who is 19 years old and I have transgressed against myself with sins many times – to the point that I don’t pray in the masjid and I have never fasted the entire month of Ramadan in my life. I do other evil deeds. Many times I have committed myself to repenting but I return to the sin. I accompany youths in my area who are not completely upright – like many of the friends of my brothers who come to our house – they too are not righteous. And Allaah knows that I have indeed transgressed against myself with sins many times and that I have done atrocious deeds. But every time I decide to repent, I return again (to the sin) as I did before. I implore you to guide me to the way which will bring me closer to my Lord and distance me from these evil deeds.

Shaikh Bin Baz replied:

Allaah, Mighty and Majestic is He, says (translated):

Say: O My servants who have transgressed against themselves! Do not give up hope of the Mercy of Allaah! Indeed Allaah forgives all sins (when the servant repents from them)! Indeed He is Oft-Forgiving, Most Merciful” (39:53)

The scholars have agreed that this noble verse was sent down regarding those who repent. So whoever repents from his sins with a sincere repentance, Allaah will forgive all of His sins due to this noble verse. And due to His – free is He from all deficiencies and defects – Statement (translated):

O you who believe! Repent to Allaah with a sincere repentance! Your Lord will expiate your sins2 and enter you into gardens under which rivers flow.” (66:8)

So He – free is He from all deficiencies and defects – connected in this verse the expiation of sins and the entrance into Paradise to the sincere repentance. And that (sincere repentance) includes: leaving the sins, and staying away from them, and regretting what one has committed in the past from them along with a firm, truthful decision not to return to them out of magnifying Allaah – free is He from all deficiencies and defects – and desiring His reward and fearing His punishment. From the conditions of the sincere repentance is to right the wrongdoings with those who were wronged or to make amends for them (those sins) with them (those wronged) when the sin was a wrong committed regarding blood, wealth, or honor. But if it is not easy to make amends with his brother with regards to his honor, then he prays a lot for him and mentions about him the best deeds that he knows about him in the same places where he backbit him. For indeed the good deeds expiate the evil deeds. And He – free is He from all deficiencies and defects – said (translated):

And repent to Allaah – all of you – O Believers – so that you may be successful” (24:31)

So He – Mighty and Majestic is He- in this verse connected success to repentance. This shows that the one who repents is successful and happy. And when the one repenting follows his repentance with faith and good deeds, Allaah erases his evil deeds and replaces them with good deeds.

As He – free is He from all deficiencies and defects – said in surah al-Furqaan after He mentioned (in a prohibitive way) shirk, murder, and fornication (translated):

And whoever does that (those previously mentioned sins) will meet the punishment. His punishment will be multiplied on the Day of Judgement and he will live in it (the punishment in the Fire) in humiliation. Except for the one who repents and believes and does good deeds. Those – Allaah will change their evil deeds into good deeds. And Allaah is Oft-Forgiving, Most Merciful.” (25:68-70)

And from the causes of repentance (being accepted) is humility to Allaah – free is He from all deficiencies and defects – and asking Him for guidance and asking Him for success and asking Him to grant you a (successful) repentance. He is the One Who – free is He from all deficiencies and defects – said (translated):

Call upon Me (alone) and I will answer you” (40:60)

And He is the One Who – Mighty and Majestic is He – said (translated):

And when My servants ask you (O Muhammad – sallallaahu alayhe wa sallam) about Me, I am indeed near to them (with My Knowledge). I answer the du’a of the one who calls upon Me when he calls upon Me.” (2:186)

Also from the causes of the repentance (being successful) and being upright upon it is: accompanying the best of the people and following their example in their righteous good deeds along with distancing oneself from accompanying evil people. It has been authentically narrated from the Prophet – sallallaahu alayhe wa sallam – that he said (translated):

A man is upon the religion of his close friend, so let each one of you look at (i.e. choose carefully) who he takes as a close friend”3

And he – alayhe as-salaatu was-salaam – said (translated):

“The example of a good companion (who sits with you) in comparison with a bad one, is I like that of the musk seller and the blacksmith’s bellows (or furnace); from the first you would either buy musk or enjoy its good smell while the bellows would either burn your clothes or your house, or you get a bad nasty smell thereof.”4


2Imaam as-Sa’dee said regarding this verse : “Allaah ordered (us) with sincere repentance in this verse. And he promised in exchange for it the expiation of sins, entrance into Paradise, and success…”

3Shaikh Albaanee graded it Hasan (good) in “Al-Imaan” of Ibn Taymiyyah (60). And there is a similar wording (using theword “rajul” instead of “mar’” which is also graded hasan by Shaikh Albaanee (for example in Saheeh Abu Dawood #4833) and others

4From Saheeh Bukhari, Kitaab ul Buyoo’ (Book of Sales and Trade). Translation of this hadeeth taken from:

How to Unify the Muslims – Shaikh Fawzaan

March 7, 2014



Shaikh Fawzaan answered the following question on the radio program “Nur alaa ad-Darb”


Read the Arabic from here:


Listen to the Arabic:



Question: Splitting and differing have overtaken the Ummah in this present time of ours so how can we unite the Muslims upon good and leave off differing and splitting?


Shaikh Fawzaan: That will come from calling to agreeing with and uniting upon the truth and (agreeing with and uniting) upon the correct belief.  That happens at the hands of the Scholars and rectifiers.  That happens at the hands of the Scholars and rectifiers -those who call to unity and to leaving off splitting and differing for other than the truth. Rather (that differing which occurs) due to (following) desires, or due to (loyalty) based on partisanship and groups.  All of this (blameworthy splitting and differing) should be left off.  And the Muslims should unite as one group, as one nation.


Truly! This, your Ummah [Sharia or religion (Islâmic Monotheism)] is one religion, and I am your Lord, therefore worship Me (Alone). [Tafsîr Ibn Kathîr]”1 (Al-Anbiya 21:92)


And hold fast, all of you together, to the Rope of Allâh (i.e. this Qur’ân), and be not divided among yourselves” (3:103)


So it is upon the Muslims to remember this.  It is upon the rectifying callers to act upon this.  The callers nowadays are many.  As are the organizations for calling, etc.  But there is splitting.  The callers aren’t acting on this matter (to hold onto the Rope of Allaah – the Quran and Sunnah – and not split away from it) and they are not giving it importance.  Rather, perhaps many of them say:


This is freedom of beliefs”, or “This is freedom of opinion”, or what is similar to that – this is not permissible (to say since these are innovated ideas which contradict the legislation that the Creator sent down)


It is obligatory upon them:


After calling to tawheed (monotheism) and making all worship sincerely for Allaah only, that they rectify (matters amongst themselves)


So fear Allâh and adjust all matters of difference among you” (8:1)


There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allâh’s Cause), or Ma’rûf (Islâmic Monotheism and all the good and righteous deeds which Allâh has ordained), or conciliation between mankind, and he who does this, seeking the good Pleasure of Allâh, We shall give him a great reward.” (An-Nisa 4:114)


And the saying of Allaah, The Most High (translated):


And if two parties or groups among the believers fall to fighting, then make peace between them both, but if one of them rebels against the other, then fight you (all) against the one that which rebels till it complies with the Command of Allâh; then if it complies, then make reconciliation between them justly, and be equitable. Verily! Allâh loves those who are equitable.  The believers are nothing else than brothers (in Islâmic religion). So make reconciliation between your brothers.” (49:9-10)


So it is not permissible for us to remain upon differing.  Because this rips apart our unity, destroys our strength, and splits our cohesiveness, and emboldens the enemy against us.


As for the one who says:


We unite upon what we agree and pardon each other concerning that which we differ”


Then this is a corrupt principle which is not correct.  We must unite upon the truth, upon the correct belief, upon good Islamic behavior. Not splitting due to opinions, desires, groups or parties.  These groups have engulfed the Ummah and enmity has occurred between them. This is what the enemies want.  They are the ones who fuel this differing and they are the ones who encourage it and perhaps also make money from it.








1 Translation of all verses of the Quran taken from:




The Difference Between Naseehah (Advice) and Ta’yeer (Degradation)

June 17, 2013

These are just a couple of sentences from Shaikh Rabee and Shaikh Saalih Suhaymee from their commentaries on Imam Ibn Rajab’s book – The Difference Between an-Naseehah and at-Ta’yeer



Shaikh Rabee – hafithahullah – said:


This book is: The difference between Naseehah (advice) and Ta’yeer (degradation/belittlement) (by Ibn Rajab)


When you criticize an individual, it is obligatory upon you to stick to the truth, honesty, and sincerity (ikhlaas).  And that your intention is to clarify the truth and point out the error which contradicts the truth.


When this is your intention, then this is a noble intention and a tremendous affair which the entire ummah should be grateful for.  And it is not permissible for anyone to accuse you of (doing) evil.

But if you have evil intentions and it becomes clear after study and examination that you are Saahibu Hawaa (a person of desires), then the people have the right to speak about you.


Al-Haafith Ibn Rajab – rahimahullah – said:


“All praises and thanks are only for the Lord of the Universe (Allah).  His Salaah and Salaam be upon the Imaam of those who have taqwa – the Seal of the Prophets – and upon his family, Companions, and those who follow them perfectly (in belief, statements, and actions) until the Day of Recompense (Day of Judgement).  As for what follows:

These are some brief words gathered together  regarding the difference between an-Naseehah and at-Ta’yeer. Because these two are similar in that both of them are: mentioning about a person what he dislikes to be mentioned.  There is no difference between them with most of the people.  And Allah is the one who grants success (in being guided) to what is correct.”


Meaning: an-Naseehah is mentioning about a person something he dislikes and at-Ta’yeer is also mentioning about a person what he dislikes.  So there can be some similarity between an-Naseehah and at-Ta’yeer.


At-Ta’yeer is that you mention a fault (or flaw)  and an-Naseehah is that you mention a fault also – so that the people can be warned from him if he has an innovation or an error – when your intention is seeking the Face of Allah – He is the Blessed and Most High – then this is an-Naseehah.


And if you mentioned his flaw to satisfy your own desire, you never had a legislated goal, your goal was only to satisfy your desire, then this is ta’yeer and is degradation and a sin….





And Shaikh Saalih Suhaymee – hafithahullah – said:


التعيير هو تنقص عيَّره أي تنقصه بنسبه أو بصَنْعَتِه

أو بشكله أو بلونه أو نحو ذلك وكل هذا محرم

At-ta’yeer is belittlement, he reviles him – meaning – he belittles him because of his lineage, or his job, or his appearance, or his color, or what is similar to that – all of this is haraam….

والشاهد أن التَعْيِيْر من عَيَّرَ الشخصَ

أي تنقَّصَه سواءً طعن في حسبه أو نسبه

أو قبلَ ذلك في دينهِ

أو في بلده أو في لونه أو في شكله أو في خلقه

وكل ذلك محَرَّمٌ ولا يجوز الوصف بقصد التعيير وتنقص

…The point of benefit is that at-ta’yeer is when someone reviles another person – meaning he belittles him – the same whether he reviles him due to his status, his lineage, or before that in his deen, or his country, his color, his appearance, or in his body – all of that is haraam.  It is not permissible to describe a person with the intention of revilement or degradation (belittlement)…




الفرق بين النصيحة و التعيير/ قول المؤلف أفامة الحجج الشرعية والأدلة

There is no status of the Arab over the non Arab except due to Taqwaa

June 7, 2013

Brief answer by Shaikh Bin Baz to a question

translated by Umm Khuzaimah – baarakallahu feehaa

(for one of the definitions of taqwaa, see the file at the bottom of the link “taqee”)



Leaving off earning a living for the family and dependents is blameworthy

September 20, 2012

Translated from:

(by Shaikh Saalih Aalush-Shaikh)

أبو الدرداء ترك التجارة ولزم العبادة ، قال أهل العلم : الأفضل الجمع بين الأمرين مع الجهاد . الأفضل الجمع بين العبادة والتجارة ، يعني الكسب للنفس وللعيال مع الجهاد . قال الذهبي : وهكذا كانت حالة أكمل هذه الأمة أبو بكر الصديق t فإنه كان يزاول الكسب وكان عابدًا صديقًا وكان يجاهد في سبيل الله وهكذا كانت حالة عبد الرحمن بن عوف وهكذا كانت حالة ابن المبارك ، فقد كان عالمًا عابدًا مجاهدًا ، لكن لا يقوى على ذلك الكثيرون . فلهذا كُلٌّ يأخذ بما يناسبه ، لكن التفرغ للعبادة ، أو التفرغ للمجاهدة وترك الكسب للأهل وللعيال مذموم . نأخذ من هذا أن ما قد يفعله بعض الناس من أنهم يتركون أهليهم مدة طويلة قد تبلغ أربعين يومًا وقد تبلغ أحيانًا أربعة أشهر ونحو ذلك ، ويتركون أهليهم ويتركون أولادهم دون كسب ودون رعاية ، أن هذا مخالف لما كان عليه السلف الصالح رضوان الله عليهم ،

Abu Dardaa left business and stuck to worship. And the people of knowledge say the best thing is to combine between the two along with jihaad.  It is best to bring together worship and business – meaning – earning a living for oneself and one’s dependents along with jihad.  Adh-Dhahabee said: And this was the state of the most perfect of this Ummah – Abu Bakr as Siddeeq.  He engaged in earning money and he was also a truthful worshipper and he fought in the path of Allah.  This was the case of Abdur Rahman ibn  Auf and likewise the case of  Ibn al Mubaarak who was a scholar, worshiper, and mujaahid.  But most people aren’t able to do that.  So everyone takes what is appropriate for him.

But worshiping full-time or being a Mujaahid full-time and leaving off earning a living for the family and dependents is blameworthy. We take from this that what some people do – leaving their families for a long period of time which may reach 40 days or sometimes reaches a period of four months and similar to that, leaving their families and children without earning a living and without taking care of them – this opposes what the Salafus Saalih (Righteous Predecessors) were upon – Allah be pleased with them

Is there sin on the one who does not reject backbiting that takes place in her presence?

August 17, 2012

Translated from:

Question: I am a woman who, because of the Bounty and Favor Allah bestows upon me, performs the deeds made obligatory by her Lord.  And I do whatever (acts) I am able from the Sunnah.  But I found a problem when sitting with the women.  We all know what happens in the sittings of women from backbiting and tale-carrying.  Sometimes the circumstances of my home life make it necessary to sit with them.  So sometimes you see me and I am not pleased with their backbiting and tale-carrying among themselves.  And I advise them.  But sometimes either I forget or I find I am unable to (advise), or I am tired from giving so much advice so I am quiet – I don’t participate, but I don’t reject (their actions).  So is there a sin upon me for that?


Answer (Shaikh Bin Baz): Yes, there is a sin upon you. When you sit with them and do not reject (their actions) there is a sin on you.  Stand up to them.  Reject their backbiting and tale-carrying and other than that from sins.  So if they respond and obey then all the praise and thanks are for Allah, the objective has been achieved.  But if they refuse and continue then leave them.  Allah, Lofty and Exalted is He, says (translated): “…then after the remembrance, do not sit with the people who are wrongdoers.” (6:68)

What is meant is that He, Lofty and Exalted is He, has commanded the one who sits with the people, then they speak vain speech about falsehood, that (such a one) gets up and leaves them if they do not obey.  So in short, it is upon you to reject the munkar (those evil deeds which should be rejected), and that you order with the good. So if the people respond and obey then all the praises and thanks are for Allah. And if they do not, then leave that place due to His – and He is Perfect – saying (translated): “…then after the remembrance, do not sit with the people who are wrongdoers.” (6:68)”

Meaning of, ‘Whoever covers a Muslim…”

June 5, 2012

Translated from: (answered by Shaikh Abdul Azeez Bin Baz)


Q: Is the meaning of this hadeeth: ‘Whoever covers a Muslim, Allah will cover him‘ that: if someone commits a sin and I cover it up, Allah will cover my sins up? I would like for you to clarify this for me – Allah reward you with good.



A: Yes, this is an authentic hadeeth collected by Muslim from Abu Hurairah – radiallahu anhu – from the Prophet  – alayhis salaatu was-salaam – in which he said (translated), ‘Whoever removes a hardship from the hardships of the this life from a Believer, Allah will remove a hardship from the hardships of the Day of Resurrection1 from him. And whoever makes a difficult affair easy, Allah will make things easy for him in this life and the Hereafter.  And whoever covers a Muslim, Allah will cover him in this life and the Hereafter…’ to the end of the hadeeth.


 And in the two Saheeh’s from the hadeeth of Ibn Umar – Allah be pleased with him and his father – from the Prophet – sallaallahu alayhe wa sallam – that he said (translated), ‘The Muslim is the brother of a Muslim.  He neither oppresses him nor does he abandon  him. And whoever fulfills the need of his brother, Allah will fulfill his need. And whoever repels from a Muslim a hardship, Allah will repel a hardship from the hardships of the Day of Resurrection from him.  And whoever covers a Muslim, Allah will cover him on the Day of Resurrection.’



So this is what is legislated:  when a person sees from his brother in the religion a flaw – meaning: an act of disobedience – then he neither exposes it, nor spreads it amongst the people.  Rather, he covers it up, advises him, directs him to good, and calls him to repent to Allah from that.  And he doesn’t expose it amongst the people. So whoever does this – covering his brother (i.e. his faults or sins), then Allah will cover him in this life and the Hereafter.  Because the recompense is from the same type as the action.



As for those who show their sins and they are not shy to show their sins among the people, then these people expose themselves.  This is not the situation for covering (faults) – like the one who drinks alcohol amongst the people in the marketplaces and in gatherings – this one has indeed exposed himself – and we ask Allah for well-being.  Likewise the one who does other sins openly and he doesn’t care, then his affair is brought to the ones in charge (Muslim Rulers in Muslim countries) who will deter others like him and establish the Islamic punishment upon him – his affair is brought (to them).  There is no covering (of sins) for the one who makes apparent and publicizes his sin.  And we ask Allah for well-being.



1Lit.: The Day of Standing, also known as the Day of Judgement