What is your opinion of a Jumu’ah khutbah that, along with the prayer, lasts ten minutes?

What do you say about an imam whose khutbah, along with the prayer,
takes only ten minutes? Yes, ten minutes! Is this Jumu'ah valid?.
Praise be to Allaah.
Firstly:
There can be no doubt that keeping the Jumu'ah khutbah short is
indicative of the khateeb's understandingof Islam, as he can compile
many meanings in a few words, and does not speak for so long that the
people forget the first things he said by the time he reaches the end.
This was the way of the Prophet (peace and blessings of Allaah be upon
him) in his regular khutbahs; indeed this is what he enjoined, and
itis the best way. Similarly his exhortations were few so that what he
exhorted the people could be remembered. So his Jumu'ah khutbahswere
short and the exhortations few.
Abu Waa'il said: 'Ammaaraddressed us and he spoke briefly but
eloquently. When he came down (from the minbar), we said: O
Abu'l-Yaqzaan, you spoke eloquently but briefly, would that you had
made it longer. He said: I heard the Messenger of Allaah (S) say: "A
man's lengthening his prayer and shortening his khutbah is a sign of
his understanding (of religion), so make your prayers lengthy and your
khutbahs brief, for there is charm in eloquent speech."
Narrated by Muslim (969).
There are many comments from the scholars to confirm this idea:
1.
Ibn 'Abd al-Barr (may Allaah have mercy on him) said:
As for making the khutbah short, it is a Sunnah to be followed. The
Messenger of Allaah (peace and blessings of Allaah be upon him)
enjoined that and did it. According to the hadeeth of 'Ammaar ibn
Yaasir: The Messenger of Allaah (peace and blessings of Allaah be upon
him) enjoined making the khutbah short. And he used to give khutbahs
with good words and few, and he disliked prattle and long-windedness.
The scholars disapprove of exhortations in whichsome is forgotten
because of the length, and they like that in which the listener can
focus on what is said and learns from it after memorizing it. That can
only occur when the exhortation is brief.
Al-Istidhkaar (2/363, 364).
2.
Ibn Hazm (may Allaah have mercy on him) said:
It is not permissible to make the khutbah lengthy.
Al-Muhalla (5/60).
3.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allaah have mercy on him) said:
It is better to keep the khutbah short, because there are two benefits
ofkeeping the khutbah short:
(i) The listeners do not get bored, because if the
khutbah islengthy – especially if the khateeb delivers it ina boring
manner which does not move their hearts and does not motivate them –
then the people will get bored and fed up.
(ii) That makes the listener remember better, because if
it is too long, the first part ofit is lost by the time he reaches the
end, but if it is short, then it is possible to remember it and learn
from it. Hence the Prophet (peace and blessings of Allaah be upon him)
said: "A man'slengthening his prayer and shortening his khutbah is a
sign of his understanding (of religion)," i.e., it is indicative of
his understanding of religion and shows that he pays attention to
people's circumstances. But sometimes there is a need for a lengthy
exhortation, and if a person speaks at length because the situation
requires that, it does notmean that he is excludedfrom the description
of being one who understands religion, because length and shortness
are relative matters. It is proven that the Prophet (peace and
blessings of Allaah be upon him) would sometimes give a khutbah by
reciting Soorat Qaaf, and Soorat Qaaf, when recited slowly and
carefully (tarteel) and pausing at every verse, takes a long time.
Al-Sharh al-Mumti' 'ala Zaad al-Mustaqni' (5/65).
Secondly:
This keeping the khutbah short should not be done in such a way as to
erode the khutbah altogether, so that the people do not benefit at all
from the khutbah. They have not travelled long distances or come out
of their homes merely to see the khateeb, or to hear the tone of his
voice, rather they have come to attainsome benefit by hearing his
exhortation or an Islamic ruling and so on. Hence attention should be
paid to moderation in this matter.
It was narrated that Jaabir ibn Samurah (mayAllaah be pleased with
him) said: I was praying with the Messenger of Allaah (peace and
blessings of Allaah be upon him) and his prayer was moderate and his
khutbah was moderate.
Narrated by Muslim (1433).
Al-Nawawi (may Allaah have mercy on him) said:
i.e., it was somewhere between being very long or too short to be any benefit.
Sharh Muslim (6/159)
He also said:
It is mustahabb to keep the khutbah short, because of the hadeeth
quoted above, and so that they do not get bored by it. Our companions
said: Keeping it short should be done in moderation, and should not be
taken to such extremes that (itsbenefit) is erased altogether.
Al-Majmoo' (4/358)
Thirdly:
But we cannot say that akhutbah that is very short does not count,
when most of the scholars are of the view that if the khutbah contains
the essential parts (lit. pillars) then it is valid. There is a great
difference of opinion as to the definition of those essential parts.
Thecorrect view is that thereis nothing that can be called the
essential parts or pillars of the khutbah,and everything that maybe
called a khutbah, even if it is only a few words, is counted as such
and is valid as a khutbah.
This is the view of Shaykh al-Islam Ibn Taymiyah and Shaykh Ibn Sa'di,
whose views we have mentioned in the answer to question no. 115854. In
the answer referred to, Shaykh al-'Uthaymeen (may Allaah have mercy on
him) supported this view, but he pointed outthat it should not be
followed. Please see his words in that answer.
Fourthly:
This khateeb whose khutbah and prayer together take ten minutes does
not have deep understanding of Islam, rather he is ignorant, because
understanding of the religion means keeping the khutbah short and
making the prayer long, not effectively destroying them both!
Let us read what the Khateeb of al-Masjid al-Haraam, Shaykh Sa'ood
al-Shuraym, says concerning the length ofthe Jumu'ah khutbah and
prayer, with approximate length of time:
Shaykh Sa'ood al-Shuraym (may Allaah preserve him) said:
In order to reach an approximate definition of what is meant by the
prayer being long and the khutbah being short in modern terms, I say –
and Allaah is the source of strength –
If you recite in Fajr prayer, for example, al-Jumu'ah and
al-Munaafiqoon at a moderate speed, the prayer will take you no less
than ten minutes, if not fifteen. I tried it and I found that to be
the case. All of this applies if you recite at a moderatespeed, with
the rukoo' (bowing) and sujood (prostration) of the prayer. So how
about if the Prophet (peace and blessings of Allaah be upon him) was
following the command of his Lord, "And recite the Qur'aan (aloud) in
a slow, (pleasant tone and) style" [al-Muzzammil 73:4], andhe used to
make the bowing, rising, prostration and sitting between two
prostrations lengthy, and the narrator of the hadeeth said: "to such
an extent that one would think he had forgotten"? In the hadeeth of
al-Bara' ibn 'Aazib (may Allaah be pleased with him) it says: The
prayer of the Messenger of Allaah (peace and blessings of Allaah be
upon him) and his bowing, and when he raised his head from bowing, and
when he prostrated, and the time between two prostrations were all
nearly the same.
Al-Shaamil fi Fiqh al-Khateeb wa'l-Khutbah(p. 154)
From this it is clear that it is not possible for this khateeb to
deliver the Friday khutbah and offerthe Jumu'ah prayer in ten minutes,
unless thereis clear undermining of both matters, the khutbah and the
prayer.
Such a person needs to be told, because perhapshe may have
misunderstood something from the Sunnah with regard to this matter, so
he is spoiling both the khutbah and the prayer, whilst thinking that
he isone of those who do good!
If he does not respond to your telling him, then look for someone else
who establishes the Sunnah in a proper way or close enough, and pray
with him, and protect your prayer, and keep your heart sound. As for
him who does not learn and does not want to, leave him to his own
devices.
And Allaah knows best.

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Friday khutbah in languages other than Arabic

Could you kindly detail what should be done by the congregation for
Juma prayers? Basically, we listen to a speech in our language then
Adhan, then four sunna salaat. After this the Imam devlivers the
khutba in Arabic. During his khutbha how should we sit? Then there is
a pause in the khutbha, what should be recited here?.
Praise be to Allaah.
The fuqaha' are unanimously agreed that it is better for the khutbah
to be in Arabic, but they differed as to whether that is
essential.There are three points ofview:
1-
That it is essential for it to be in Arabic for the one who is able to
do that, even if the listenersdo not know Arabic.
This is the view of the Maalikis and it is the well-known view of the Hanbalis.
See: al-Fawaakih al-Diwaani (1/306) and Kashshaaf al-Qinaa' (2/34).
2-
That it is essential for it to be in Arabic for the one who is able to
do that, unless none of the listeners know Arabic, in which case he
should give the khutbah in theirlanguage.
This is the correct view according to the Shaafa'is, and it is the
view of some of the Hanbalis.
See: al-Majmoo' by al-Nawawi (4/522).
3-
It is mustahabb for the khutbah to be in Arabic but it is not
essential, and the khateeb may deliver the khutbah in his own language
instead of Arabic. This is the view of Abu Haneefah and some of the
Shaafa'is.
See: Radd al-Muhtaar (1/543) and al-Mawsoo'ah al-Fiqhiyyah (19/180).
This third view is the correct one, and it is the view favoured by a
number of our contemporary scholars, because there is no clearevidence
to say that the khutbah must be in Arabic, and because the purpose of
the khutbah is to exhort, benefit and teach, which can only bedone by
using the language of the people present.
It says in a statement of the Fiqh Council of the Muslim World League:
The fairest opinion is that using Arabic when giving the khutbah on
Friday and at Eid in countries where it is not spoken is not a
condition of it being valid, but it is better to say the preliminaries
of the khutbah and any Qur'aanic verses quoted in Arabic, so as to get
non-Arabs used to hearing Arabic and the Qur'aan, which will make it
easier to learn it and read the Qur'aan in the language in which it
was revealed. Then the khateeb can follow that with exhortation in
theirlanguage which they understand. End quote.
Qiraaraat al-Majma' al-Fiqhi (p. 99) (fifth session, fifth statement).
The scholars of the Standing Committee for Issuing Fatwas said:
There is no proof in the hadeeth to suggest that the Prophet (peace
and blessings of Allaah be upon him) stipulated that the Friday
khutbah should be in Arabic, rather he delivered the khutbah in Arabic
because it was his language and the language of his people. So the one
who addressed them and guided them and reminded them spoke in their
language that they understood. But he sent letters in Arabic to the
kings and rulers of nations, and he knew that they spoke languages
other than Arabic, and he knew thatthey would have them translated
into their languages so that they would know what was in them.
Based on this, it is permissible for the khateeb to deliver the
khutbah in a language where the people or the vast majority of its
inhabitants do not knowArabic to deliver the khutbah in Arabic then
translate it into the local language, so that they will understand
what he is advising and reminding them of, and they will benefit from
his khutbah.
He may also deliver the khutbah in the languageof his country, even if
it is not Arabic, and thus he will accomplish the guidance, teaching,
exhortation and reminder that are the purpose of the khutbah.
But it is better to deliver the khutbah in Arabic and then translate
it to the listeners, so as to combine the guidance ofthe Prophet
(peace and blessings of Allaah be upon him) in his khutbahs and his
letters with achieving the aim of giving the khutbah, and so as to
avoid an area concerning which there is scholarly dispute. End quote.
Fataawa al-Lajnah al-Daa'imah (8/253).
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
Perhaps it is better, and Allaah knows best, to discuss this matter in
detail and say:
If the majority of people in the mosque are non-Arabic speakers who do
not understand Arabic, then there is nothing wrong with giving the
khutbah in a language other than Arabic, or delivering it inArabic
then translating it.
But if most of the peoplepresent know Arabic andunderstand it in
general,then it is better to stick to Arabic and not go against the
guidance of the Prophet (peace and blessings of Allaah be upon him),
especially since the salaf used to deliver khutbahs in mosques where
there were non-Arabs present,and it is not narrated that they used to
translate it, because Islam was prevalent and so was Arabic.
As for the evidence that it is permissible in cases of necessity;
there is some evidence to that effect in sharee'ah. Allaah says
(interpretation of the meaning):
"And We sent not a Messenger except with the language of his people,
in order that he might make (the Message) clear for them"
[Ibraaheem 14:4]
For example, when the Sahaabah invaded non-Arab lands such as Persia
and Byzantium, they did not fight them until they called them to Islam
via interpreters. End quote.
Majmoo' Fataawa Ibn Baaz (12/372).
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said:
The correct view with regard to this matter is that it is permissible
for the khateeb to deliver the khutbah in a language that the people
present understand, if the people present are not Arabs and do not
know Arabic. He may deliver the khutbah in their language, because
that is the means of explaining to them, and the purpose of the
khutbah is to explain thesacred limits of Allaah to His slaves, and
exhort them, and guide them. But the verses of Qur'aanshould be
recited in Arabic, then explained inthe language of the people.
The fact that he may give the khutbah in the language of the people is
indicated by the verse in which Allaah says (interpretation of the
meaning):
"And We sent not a Messenger except with the language of his people,
in order that he might make (the Message) clear for them"
[Ibraaheem 14:4].
Allaah stated that the means of conveying should be in the language
that the people addressed understand. Based on that, he may give the
khutbah in a language other than Arabic, but if he recites verses of
Qur'aan, they must be in Arabic, in which the Qur'aan was revealed,
then after that he may explain them to these people in their language.
End quote.
Fataawa Noor 'ala al-Darb .
See the answer to question no. 984 .
Secondly:
The format of Jumu'ah prayer should not be changed to what is
mentioned in the question, whereby thereare two khutbahs, one before
the adhaan in thepeople's language and another after the adhaan in
Arabic. Ratherthere should a khutbah either in the language ofthe
people or in Arabic then translated into the other language
straightaway whilst the khateeb is still on the minbar.
Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) was asked
about translating the Friday khutbah into some other languages, after
Jumu'ah prayer in al-Masjid al-Haraam, so that those who do not know
Arabic could benefit from it. He replied:
We do not agree with what has been mentioned, and there is no
justification for delivering another khutbah on Friday before or after
the prayer.
If the aim is to translate the khutbah to those who do not understand
Arabic, then the khutbahetc can be translated via the radio at times
other than Jumu'ah prayer. End quote.
Majmoo' Fataawa al-Shaykh Muhammad ibn Ibraaheem (3/20).
We encourage all Muslims to learn Arabic, because it is the language
of the Qur'aan and through it they can understand Islam better, and
understand the meanings of the ahaadeeth of the Prophet (peace and
blessings of Allaah be upon him).
Shaykh Rasheed Rida (may Allaah have mercy on him) said:
We have stated more than once that knowledge of Arabic is obligatory
upon every Muslim, because understanding the religion, establishing
its rituals and fulfilling its obligations all depend on understanding
this language, and cannot bevalid without it. Although the Friday
khutbah does not absolutely have to be in Arabic, this ritual is of
great importance.
The non-Arabs who entered Islam in the early period hastened tolearn
Arabic in order to understand the Qur'aan and Sunnah and to form bonds
through the language without whichthe unity of the ummah cannot be
achieved. The Sahaabah used to address the people in Arabic in every
land that they conquered, and it was not long before the language of
the lands that they entered became Arabic, due to the influence of the
spirit of Islam, not for worldly gains or by forceof compulsion. If
they had thought that it was acceptable to leave the non-Arab nations
who entered their religion with their own languages, they would have
hastened to learn the languages of those nations and established the
religious obligations and acts of worship for them in those languages,
and Greek would have remained Greek, Persian would have remained
Persian, and so on.
The difference in languages that we see today among Muslims is one of
the most serious bad effects of politics. If the Ottoman and
Iranianstates do not try to spread Arabic in their realms, there will
come aday when they will regret that. We cannot rely on any religious
reform in India or elsewhere in the Muslim world, unless Arabic is
taught from the primary stage and is made the language of knowledge.
End quote.
Majallat al-Manaar (6/496).
Fourthly:
With regard to praying four Sunnah rak'ahs before Jumu'ah, there is no
Sunnah prayer before Jumu'ah. Rather it is prescribed to offer
voluntary prayers in general before it, without specifying any
particular number. This has been discussed
And Allaah knows best.

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Friday Prayers - - Does the sinner return to his previous station after repentance?

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. Oneof
the strongest opinions about that timeis that it is from when the imam
first comes outto give the khutbah untilthe 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 twokhutbahs) 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.
Ifthey 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 betterin 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
beobjected 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 itas 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 isfor 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 shouldsay du'aa' quietly and not
disturb others with one's du'aa'. Not all the people should raise
theirhands 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 maysay 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 dhikror du'aa', rather a person may say whatever
supplication he wants, because this isa 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, soone 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 isgood 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) toldus that on Friday there isa
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 ofthis opportunity and say
du'aa' between the two khutbahs.
With regard to raising the hands, I do not thinkthere is anything
wrong with it, because the basic principle with regard to du'aa' is
that its etiquette includes raising the hands. So if aperson 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 itis mustahabb to recite Qur'aan when the imam
sits down between the two khutbahs, and someof 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 (peaceand
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 (peaceand 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 aboutthe length of Soorat al-Ikhlaas.
Should he recite Qur'aanor 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
reciteQur'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'aanand 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
recitewhen 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 whowants to use this brief moment
of silence to saydu'aa' or dhikr or recite Qur'aan may do so, so long
as he does not disturb others.
And Allaah knows best.

Don’t Lose Hope

Any person can very quickly become a friend of Allah and thereby
remember Allah with some contentment of heart. However, the moment a
person begins to remember Allah, shaytan immediately reaches that
individual and whispers ideas of dissuasion into that person. Shaytan
dissuades the person with threats of problems,worries, and fear of
whatthe future may or may not hold. He troubles people with thoughts
of their past, present and future sins as if he is saying, "You have
committed such major sins, with what face will you present yourself in
front of Allah? How can you even hope to become a friend of Allah?"
The purpose of shaytan isto make one lose hope. Shaytan attacks those
who want to befriend Allah using various tactics. Firstly, he causes
people to focus on their past sins. He whispers, "Your past is very
dark and bleak. How can you even begin to imagine finding the road to
Allah when your path is covered with disobedience and the dark clouds
of sin hover over your head? Therefore, the first step in battling
shaytan is to rid one's self of despair and hope for the mercy of
Allah.

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