He did not fast Ramadan and he thought negatively of Allah, may He be exalted

Will god ever forgive me? i lost my self and i lost my faith i didn't
fast on the last Ramadan and i hated god during that timei thought
that he was the cause of all my miseries do i still have a chance to
enter Islam again? and will god forgive me or am i doomed?.
Praise be to Allaah.
Firstly:
We ask Allah, may He be exalted, to accept your repentance, forgive
you your sins, open your heart to faith and guidance, and to keep away
from your mind all negative thoughts of your Lord and Creator, for
there is nothing stranger than a person thinking negatively of his
Lord when He has blessed him and bestowed upon him thousands of
blessings, the greatest of which are the blessing of Islam and
theblessing of reason. For He has chosen him from among His creation
and has not made him a disbeliever; He has blessed him by making him a
human who thinks rationally and ponders things, unlike animals and
those who are insane. And He has created in his body and soul
blessings of which no one knows the number except Allah.
One of Allah's blessings is that He tests His slave with some
calamities in order to expiate some of his bad deeds, or to increase
him in status, or to remind him that he will return toHim and stand
before Him. How often has a person turned awayfrom Allah, then
calamity was the means that caused him to turn back to Allah and
repent, and ultimately turned out to be a means that led to happiness
and joy.
When a person is certain that Allah, may He be exalted, is
moremerciful to him than anyone else, he will be content with His
decree, will bear with patience that with which He tests him, and will
hope for relief granted by Him.
Think about the blessings that Allah has bestowed upon you; this will
increase your gratitude towards Him and will make you recognise His
bounty. Remember that no calamity befalls you but there is something
good for you in it.
The Prophet (blessings and peace of Allah be upon him) said: "No
exhaustion, sickness, worry, grief, harm or distress befalls a
believer, not even a thorn that pricks him, but Allah will expiate
some of his bad deeds thereby."
Narrated by al-Bukhaari, 5642; Muslim, 2573
At-Tirmidhi (2399) narrated that Abu Hurayrah (may Allah be pleased
with him) said: The Messenger of Allah (blessings and peace of Allah
be upon him)said: "Calamities will continue to befall the believing
man or woman affecting himself or his child or his wealth, until he
will meet Allah with no sin on him."
At-Tirmidhi (2398) and Ibn Maajah (4023) narrated that Sa'dibn Abi
Waqqaas (may Allah be pleased with him) said: I said: O Messenger of
Allaah, which people are most severely tested? He said: "The Prophets,
then the next best and the next best. A person is tested according to
his religious commitment. If he is steadfast inhis religious
commitment, he willbe tested more severely, and if he is shaky in his
religious commitment, his test will be according to his commitment.
Trials will continue to afflict a person until they leave him walking
on the earth with no sinon him."
Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.
Secondly:
If a person feels resentment towards Allah, may He be exalted, in his
heart, or is angry with His decree or thinks negatively of Him – Allah
forbid – then let him renew his Islam and utter the Shahaadatayn (twin
declaration of faith), and let him strive hard and do righteous deeds.
He does not have to make up the fasts that he deliberately omitted,
because that is an act of worship that is connected to a specific
time; if a person deliberately omitted it at the time it was due, it
would not be accepted from him after that. Moreover, Islam erases what
came before it of sins.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked: What is
the ruling on the Muslim who for many years did not fast Ramadan, even
though he did some of the other obligatory duties, and he had
noimpediment that was keeping him from fasting? Does he have to make
up the fasts if he repents?
He replied:
The correct view is that he does not have to make up the fasts if he
repents, because in the case of every act of worship that is connected
to a specific time, if a person deliberately delays it without an
excuse, then Allah will not accept it from him.
Based on that, there is no benefit in making it up. But he has to
repent to Allah, may He beglorified and exalted, and do a lot of
righteous deeds. And whoever repents, Allah will turn to him in mercy.
End quote from Majmoo' Fataawa ash-Shaykh Ibn 'Uthaymeen, 19/87
We ask Allah to increase you in faith and guidance.
And Allah knows best.
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The meaning of enslavement in Islam

Can you please clarify the subject of Slaves in Islam. In TheKoran,
there are many mentions of this term in particular the instance where
man is the slave to his Master Allah, which I fully understand and
agree. But in many instances the Koran cites where one man/woman is
the slave of another man/woman. In what context has Allah made this
permissible, if it is permissible. Your clarification onthis subject
would be most grateful.
Praise be to Allaah.
The enslavement of the Muslim to Allaah, may He be glorified, is what
He had commanded in His Book and is the Message with which He sent the
Messengers, as He says (interpretation of the meaning):
"And verily, We have sent among every Ummah (community, nation) a
Messenger (proclaiming): "Worship Allaah (Alone), and avoid (or keep
away from) Taaghoot (all false deities, i.e. do not worship Taaghoot
besides Allaah)" [al-Nahl 16:36].
The word 'Uboodiyyah (enslavement) in Arabic comes from the word
Ta'beed (enthrallment, subjugation). The phrase 'abbadtu'l-tareeq
means "I made the way smooth and easy to walk on." The enslavement of
the slave to Allaah has two meanings, one general and one specific. If
by "slave" I mean al-mu'abbad, i.e., one who is subjugated, this is
the general meaning which includes every created thing in the both the
higher and the lower realms, sentient and otherwise, animate and
inanimate, moving and stationary, kaafir and mu'min, righteous and
immoral, for every creature is subjugated by Allaah and is subject to
His control, and for each of them there is a limit at which it stops.
If by "slave" I mean al-'aabid, one who worships Allaah and obeys His
commands, this meaning applies specifically to the believers to the
exclusion of the kaafireen, because the believers are the true slaves
of Allaah who attribute Lordship and Divinity to Him Alone and
recognize Him by His Names andAttributes, and do not associate
anything with Him. As Allaah says in the story of Iblees
(interpretation of the meaning):
"[Iblees (Satan)] said: 'O my Lord! Because You misled me, I shall
indeed adorn the path of error for them (mankind) on theearth, and I
shall mislead them all. Except Your chosen, (guided)slaves among
them.' (Allaah) said: 'This is the Way which will lead straight to Me.
Certainly, you shall have no authority over My slaves, except those
who follow you of the Ghaawoon (Mushrikoon and those who go astray,
criminals, polytheists, and evildoers).'" [al-Hijr 15:39-42]
With regard to the 'ibaadah (worship) which Allaah enjoins upon us,
this is a word which includes everything that Allaah loves and is
pleased with of words and deeds, both open and hidden, and excludes
anything that may cancel that out. This definition includes the
Shahaadatayn, Salaah, Hajj, fasting, jihaad for the sake of Allaah,
enjoining what is good and forbidding what is evil, and believing in
Allaah, the angels, the Messengers and the Last Day. The basis for
this worship is purity of intention, so that theaim of the worshipper
is to seekthe Face of Allaah, may He be glorified, and the Home of the
Hereafter. Allaah says (interpretation of the meaning):
"And Al-Muttaqûn (the pious) will be far removed from it (Hell). He
who spends his wealth for increase in self-purification, And who has
(in mind) no favour from anyone to be paid back, Except to seek the
Countenance of his Lord, the Most High. He surely, will be pleased
(when he will enter Paradise)." [al-Layl 92:17-21]
So purity of intention is essential, as is sincerity, so that the
believer strives to follow what Allaah has commanded and to avoid what
He has forbidden, prepares himself for the Meeting with Allaah (may He
be exalted), gives up feeling helpless and lazy, and refrains from
following his own desires, as Allaah says (interpretation of the
meaning):
"O you who believe! Be afraid of Allaah, and be with those who are
true (in words and deeds)." [al-Tawbah 9:119]
It is also essential to follow the Messenger (peace and blessings of
Allaah be upon him), so the worshipper should worship Allaah in
accordance with what He has prescribed and not in accordance with what
created beings desire or innovate. This is the aim of following the
Prophet who was sent from Allaah, Muhammad (peace and blessings of
Allaah be upon him). Purity of intention, sincerity and following the
Messenger are all essential. Oncethese matters are understood, then it
will be clear to us that everything that goes against these essentials
is in fact enslavement to people. So showing off is a form of
enslavement to people; Shirk is aform of enslavement to people;
neglecting Allaah's commands and angering the Lord in order to earn
people's approval is a form of enslavement to people. ...

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Some of the Sunnahs of fasting

What are the Sunnahs of fasting?.
Praise be to Allaah.
There are many Sunnahs of fasting, including the following:
1 – It is Sunnah if someone insults you to respond in a better manner
and say, "I am fasting," because of the report narrated by al-Bukhaari
and Muslim from Abu Hurayrah (may Allaah be pleased with him), that
the Messenger of Allaah (peace and blessings of Allaah be upon him)
said: "Fasting isa paradise so there shouldbe no obscene or offensive
talk or behaviour. If a person fights him or insults him, let him say,
'I am fasting,' twice. By the One in Whose hand is my soul, the smell
coming from the mouth of the fasting person is better before Allaah
then the fragrance of musk. [Allaah says:] 'He gives up his food,
drink and desire for My sake. Fasting is for Me and I willreward for
it, and a good deed receives the reward of ten like it.'" Al-Bukhaari,
no. 1894; Muslim, 1151.
2 – It is Sunnah for the fasting person to eat suhoor, because it was
proven in al-Saheehayn that Anas ibn Maalik (may Allaah be pleased
with him) said: The Prophet the Messenger of Allaah (peace and
blessings of Allaah be upon him) said: "Eat suhoor for in suhoor there
is blessing." (Narrated by al-Bukhaari, 1923; Muslim, 1059).
3 – It is Sunnah to delay suhoor because of the report narrated by
al-Bukhaari from Anas from Zayd ibn Thaabit (may Allaah be pleased
with him) who said: "We ate suhoor with the Messenger of Allaah (peace
and blessings of Allaah be upon him), then he got up to pray." I said:
"How much time was there between the adhaan and suhoor?" He said: "The
time it takes to recite fifty verses." (Narrated by al-Bukhaari,
1921).
4 – It is Sunnah to hasten to break the fast because the Prophet
(peace and blessings of Allaah be upon him) said: "The people will
continue to befine so long as they hasten to break the fast."
(Narrated by al-Bukhaari, 1957; Muslim, 1098). See also question no.
49716 )
5 – It is Sunnah to break the fast with fresh dates; if none are
available then with dry dates; if none areavailable then with water –
because of the hadeeth of Anas (may Allaah be pleased with him) who
said: The Messenger of Allaah (peace and blessings of Allaah be upon
him) used to break his fast with fresh dates before praying; if there
were no (fresh dates) thenwith dry dates, and if there were no (dried
dates) then he would takea few sips of water.
(Nararted by Abu Dawood, no. 2356; al-Tirmidhi, 696; classed as hasan
in al-Irwa', 4/45)
6 – It is Sunnah when breaking the fast to say what is narrated in the
hadeeth, which is to say Bismillaah. This is obligatory according to
the correct view because the Prophet (peace and blessings of Allaah be
upon him) enjoined that. The words "Allaahumma laka sumtu wa 'ala
rizqikaaftartu, Allaahumma taqabbal minni, innaka antaal-samee'
al-'aleem (O Allaah, for You I have fasted and with Your provision I
have broken my fast, O Allaah accept (this fast) from me for Youare
the All-Hearing, All-Knowing) are da'eef (weak), as stated by Ibn
al-Qayyim (Zaad al-Ma'aad, 2/51). There is also another report:
"Dhahaba al-'zama' wa abtallat al-'urooq wa thabata al-ajr in sha
Allaah (the thirst is gone, the veins have been moistened and the
reward is assured, if Allaah wills)." (Narrated by Abu Dawood, 2357;
al-Bayhaqi, 4/239; classedas hasan in al-Irwa', 4/39).
There are ahaadeeth which speak of the virtue of the du'aa' of the
fastingperson, such as the following:
(i) It was narrated from Anas (may Allaah be pleased
with him) that the Prophet (peace and blessings of Allaah be upon him)
said: "Three prayers are not rejected: the prayer of a father, the
prayer of a fasting person, and the prayer of a traveler." Narrated by
al-Bayhaqi, 3/345; classed as saheeh by al-Albaani in al-Saheeh1797.
(ii) It was narratedfrom Abu Umaamah in a marfoo' report:
"Every time the fast is broken Allaah has people whom He ransoms."
Narrated by Ahmad, 21698; classed as saheeh by al-Albaani in Saheeh
al-Targheeb, 1/491.
(iii) It was narrated from Abu Sa'eed al-Khudriin a marfoo'
report: "Allaah ransoms people every day and night – i.e., in Ramadaan
– and every day and night the Muslim has a prayer that is answered."
Narrated by al-Bazzaar; classed as saheeh by al-Albaani in Saheeh
al-Targheeb,

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Taking pictures of women in Qur’aan teaching centres and showing them on satellite channels

What is the ruling on photographers entering Qur'aan teaching centres
to take pictures of a lesson given by one of thefemale daa'iyahs,
knowing that the photographer will move among the women who are
listening to the lesson,so that they can show their pictures in a
lesson that will be broadcast on an Islamic satellite channel?.
Praise be to Allaah.
Women are obliged to cover their entire bodies in front of non-mahram
men, because of evidence that we have quoted previously in the answers
to questions no. 11774 and 92801
It is not permissible to allow anyone to take pictures of women when
their faces are uncovered or to transmit these pictures on satellite
channels or otherwise.
We have previously discussed the negative consequences of women
participating in satellite channels -- even if they wear niqaab.
Please see the answer to question no. 134785
Shaykh 'Abd ar-Rahmaan ibn Naasir al-Barraak (may Allah preserve him)
was asked: What is the ruling on a female daa'iyah appearing on TV in
full shar'i hijab for the purpose of da'wah and fatwas?
He replied:
Praise be to Allah. To proceed:
The basic principle is that the woman is fitnah in her image and her
voice. The Prophet (blessings and peace of Allah be upon him) said: "I
am not leaving behind me any fitnah more harmful to men than women."
(Agreed upon). Hence those who follow their whims and desires are very
keen to introduce women into all media programming, both audioand
video. Based on that, it is not permissible for a woman to appear on
TV, even if she is wearing hijab, in the name of da'wah and giving
fatwas,because innumerable menwill listen to her even if she only
appears on the channel on the basis of teaching women. Moreover, there
is no need for her to undertake da'wah and issue fatwas via TV
channels. The basic principle is that that is to be done by men, and
menare more suited to that. Throughout Islamic history men have been
the ones to teach, call people to Islam and issue fatwas in the
mosques and so on. They are the khateebs and imams. It is not
permissible for women to do any of thesethings unless it is among
other women.
Moreover it is well knownthat women's participation in video and audio
media results in things that are contrary tosharee'ah, such as their
going out unnecessarily, mixing with men, making images of them even
if they do wear hijab. This results in negative consequences that
Islam came to prevent, as Allah, may He be exalted, says
(interpretation of the meaning):
"O wives of the Prophet! You are not like any otherwomen. If you keep
your duty (to Allah), then be not soft in speech, lest he in whose
heart is a disease (of hypocrisy, or evil desire for adultery, etc.)
should be moved with desire, but speak in an honourable manner.
And stay in your houses, and do not display yourselves like that of
thetimes of ignorance"
[al-Ahzaab 33:32-33].
A woman may be making a display of herself in her clothing even if she
wearshijab.
Based on the above I say: It is not permissible for a woman to appear
on satellite TV channels as a daa'iyah, mufti or teacher.Rather she
should restrict her da'wah activities to her fellow women at home or
in a school or in the women's prayer spacein the mosque.
On this occasion we advise our sisters who arein charge of Islamic
channels to fear Allah and not to be deceived by the words of those
who have wrong views and do not see anything wrong with women
appearing on Islamic channels and evenpromote that and supportit with
specious arguments. It is sufficient to note that this is in
accordance with the whims and desires of modernists, who do not care
about anything but falsehood or that which leads to falsehood. Hence
they like the Islamic channels on which women appear and they regard
them as keeping pace with modern times, and they do not like the
channels on which no women appear and they regard them as backward and
describe the people incharge of them as being extremists. These people
are like those of whom Allah, may He be exalted, says (interpretation
of themeaning):
"but those who follow their lusts, wish that you (believers) should
deviate tremendously away from the Right Path"
[an-Nisa' 4:27].
We ask Allah to guide us to the straight path and to keep us away from
the path of those who earnedHis Anger and of those who went astray.
End quote from Shabakat Noor al-Islam.
And Allah knows best.

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