Personal, - The Dilemma of Ill Thoughts

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The disease of ill thoughts is one of the most fatal diseases that can destroy individuals and communities. Once it becomes deep-rooted in the soul of man, it destroys all ties of intimacy and affection and incites hatred and resentment. Some people, whose hearts are morally diseased, only look at others through dark glasses. For them, all people are, by default, suspects, or even guilty.
There is no doubt that having ill thoughts about others contradicts the teachings of the Noble Quran, the Sunnah and the guidance of the righteous predecessors. Allaah The Almighty Says )what means(:}O you who have believed, avoid much ]negative[ assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allah; indeed, Allah is Accepting of repentance and Merciful.{]Quran 49:12[
The Prophet, sallallaahu ‘alayhi wa sallam, said:“Beware of ill thoughts, for ill thoughts represent the worst of false speech. Do not look for other's faults. Do not spy on one another.”The Prophet, sallallaahu ‘alayhi wa sallam, also taught Muslims how to think well of others. A man came to him and said, “My wife has delivered a black baby )and I suspect that he is not my child(.” The Prophet, sallallaahu ‘alayhi wa sallam, asked him:“Have you got camels?”The man said, “Yes.” The Prophet, sallallaahu ‘alayhi wa sallam, asked:“What is their color?”The man said, “They are reddish )brown(.” The Prophet, sallallaahu ‘alayhi wa sallam, asked:“Are any of them grey?”He said, “There are grey ones among them.” The Prophet, sallallaahu ‘alayhi wa sallam, asked:“From where do you think this color came to them?”The man said, “It probably resulted from hereditary disposition.” The Prophet sallallaahu ‘alayhi wa sallam said:“Similarly, this )your child( might be a hereditary disposition.”]Muslim and Al-Bukhaari, with the wording of Muslim[
The righteous predecessors, may Allaah have mercy upon them, avoided this evil quality. They, may Allaah have mercy upon them, would seek excuses for Muslims to the extent that some of them would say, “I seek seventy excuses for my brother's misdeed, then I say that he might have an excuse that I do not know about.” Why we do not follow the example of the righteous predecessors, may Allaah have mercy upon them, in this regard? Those who think ill of Muslims follow the example of the man who said to the Prophet, sallallaahu ‘alayhi wa sallam, “This division is not based on justice and it was not intended to win the pleasure of Allaah,” when he was referring to some wealth that the Prophet sallallaahu ‘alayhi wa sallam had divided and distributed.
Some scholars divided ill thoughts into two types, both of which are from the grave major sins:
Ill thoughts about Allaah: This type is one of the most heinous crimes and sins because it attributes to Allaah what is improper for His generosity and benevolence.
Ill thoughts about Muslims: This type is also a grave major sin because whoever judges his brother based on ill thoughts, the devil will make him belittle his brother, deny his rights, slander him and spy on him. Obviously, all of these things are forbidden destructive acts. Some scholars have said, “If you see a person who always thinks ill of people and seeks to expose their faults, you should know that he is an evil person. The believer always seeks excuses for others because he is good and righteous, whereas, the hypocrite searches for the faults and defects of others given his evil nature.”
Hence, dear Muslim, beware of ill thoughts. We advise you to supplicate to Allaah to protect you from them. If you cannot dismiss your ill thoughts, then the least you can do is to remain silent and avoid speaking about them. If you manage to get rid of these ill thoughts, then you would have escaped a grave danger. Otherwise, perhaps you will not be saved.











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Dought & clear, - Is hacking into banks’ websites and transferring money fromthem regarded as stealing that incurs the punishment of amputation?.

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Is hacking into bank websites via the internet and transferring money from them into the hacker’s account considered stealing? Should this hacker receive the punishment for stealing?.
Praise be to Allaah.
Stealing is haraam, and is a major sin. The Prophet (peace and blessings of Allaah be upon him) said: “No thief is a believer at the time when he is stealing.” Narrated by al-Bukhaari (5578) and Muslim (57).
Undoubtedly hacking into banks’ websites and transferring money from them is haraam, and consuming people’s wealth unlawfully.
As to whether it is something that incurs the punishment of amputation, that is to be determined by the shar’i judge to whom the case is referred.
There are conditions which must be met before the thief’s hand is amputated, such as that the property that is stolen should have been taken from a proper storage place (in which wealth is usually kept).
Imam al-Qurtubi (may Allaah have mercy on him) said:
The majority of scholars are agreed that amputation can only be carried out on one who took from a proper storage place that for which amputation is deserved.
A proper storage place is that which is usually set up to store people’s wealth, which varies from one case to another.
Ibn al-Mundhir said: There is no definite report or scholarly opinion concerning that, rather it is like consensus among the scholars. End quote.
Tafseer al-Qurtubi(6/162).
The scholars of the Standing Committee were asked:
What are the conditions for amputating the hand in the case of theft?
They replied:
For the hand of the thief to be cut off, nine conditions must be met:
1. Stealing, which is taking wealth or property by stealth. If he seizes it forcibly or snatches it, then there is no amputation.
2. The thief should be accountable; there is no amputation for a child or one who is insane.
3. The stolen item should be above a certain threshold; there is no amputation for anything less than that. The threshold is one quarter of a dinar of gold, or the equivalent value of other things.
4. The stolen item should be something that is customarily kept and stored.
5. The stolen item should be something concerning which there is no doubt.
6. It should be stolen from a proper storage place.
7. It should be taken out of the storage place.
8. Proof of the theft should be established before the judge, with two witnesses of good character or a confession from the thief.
9. The owner of the stolen item should come forward and claim it.
Examination of these conditions and the decision as to whether they apply to a case of theft, is something that should be referred to the shar’i courts. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh Saalih al-Fawzaan, Shaykh ‘Abd al-Azeez Aal al-Shaykh, Shaykh Bakr Abu Zayd.
Fataawa al-Lajnah al-Daa’imah(22/223, 224)
And Allaah knows best.






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Dought & clear, - She fed her mother something harmful and she died.

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My mother told me not to cook a certain type of herb, and she said, “If you cook these herbs it will make me die, because I cannot stand to smell them.” Note that these herbs are permissible according to sharee’ah. And in fact after my mother and I ate some of these herbs for dinner, she died a few hours later. Am I guilty of sin for that? Did I have a hand in my mother’s death? Is there any sin on me for that?.
Praise be to Allaah.
If the situation is as you describe in the question, then you have sinned because this was disobedience and bad treatment towards her. You are guilty of sin since you knew that your mother was bothered by (that food) and that she had told you not to cook it. So you were sinning by doing that, and you were disobedient, severing the ties of kinship and disobeying your mother. You have to pay the diyah (blood money) because your act is counted as semi-deliberate killing. You also have to offer expiation (kafaarah), which is to free a believing slave; if you cannot do that, then you have to fast for two consecutive months, i.e., for sixty days. And you must also repent to Allaah.
We ask Allaah to accept your repentance and ours, and to help us to do all that is good.
Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li’l-Shaykh Ibn Baaz, 6/22.







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