The Difference between Salām and Blessings to Prophet

The difference between Sending Salāms  and Sending Blessings on the Prophet (Sallallāhu `alaihi wa sallam)

Is there any difference on offering between blessing's and Salāms on the Prophet?

In the Name of Allāh, Most Gracious, Most Merciful;

All praise and thanks are due to Allāh, May Allāh blessings and peace be upon His Messenger.

1. Allāh enjoined the Muslims to Send Salām and Blessings to the Prophet (Sallallāhu `alaihi wa sallam).

It is prescribed for the Muslim to pray for peace for the Prophet (Sallallāhu `alaihi wa sallam) and to send Salāms upon him, just as it is prescribed to pray for blessings for him. 

The evidence that it is prescribed to send Salāms upon the Prophet (Sallallāhu `alaihi wa sallam) is the verse in which Allāh says (interpretation of the meaning):  

“Allāh sends His Salāh (Graces, Honours, Blessings, Mercy) on the Prophet (Muhammad), and also His angels (ask Allāh to bless and forgive him). O you who believe! Send your Salāh on (ask Allāh to bless) him (Muhammad), and (you should) greet (salute) him with the Islamic way of greeting (salutation, i.e. As‑Salāmu ‘alaykum)”

[Al-Ahzāb, 33:56] 

2. Sending Salāms upon the Prophet (Sallallāhu 'alaihi wa sallām).

It was narrated that ‘Abdallāh said: the Messenger of Allāh (Sallallāhu `alaihi wa sallam) said: 

“Allāh has angels who travel about the earth, conveying to me the Salāms of my ummah.” 

[Sahīh Sunan al-Nasā’ie, 1215; al-Silsilat al-Sahīhah, 2853] 

It was narrated that ‘Abd-Allāh Ibn Mas’ūd (radiallāhu`anhu) said: “When we prayed with the (Sallallāhu `alaihi wa sallam) we used to say, ‘Peace be upon Allāh from His slaves and peace be upon So and so.’ The Prophet (Sallallāhu `alaihi wa sallam) said, ‘Do not say “Peace (Salām) be upon Allāh”, for Allāh Himself is al-Salām. Rather say, 

“Al-tahiyyātu Lillāhi wa’l-salawātu wa’l-tayyibāt. Al-Salāmu ‘alayka ayyuha’l-Nabiyyu wa rahmat Allāhi wa barakātuh. Al-Salāmu ‘alayna wa ‘ala ibād-illāh il-sālihīn"

(All compliments, prayers and pure words are due to Allāh. Peace be upon you, O Prophet, and the mercy of Allāh and His blessings. Peace be on us, and on the righteous slaves of Allāh).

If you say this it will be for all the slaves in heaven and between the heavens and the earth.

 [Then go on to say]

“Ash-hadu an lā ilāha ill-Allāh wa ash-hadu anna Muhammadan ‘abduhu wa rasūluh”

(I bear witness that there is no god except Allāh and I bear witness that Muhammad is His slave and Messenger).

Then choose whichever duā’ you like and recite it [referring to the Tashahhud].’”

[Narrated by al-Bukhāri, 835] 

It was narrated that Fātimah, the daughter of the Messenger of Allāh (Sallallāhu `alaihi wa sallam) said: “When the Messenger of Allāh (Sallallāhu `alaihi wa sallam) entered the masjid, he would say, ‘Bismillāh was-Salām ‘ala Rasūl-illāh. Allāhumma ighfir li dzunūbi waftah li abwāb rahmatika (In the name of Allāh, and peace be upon the Messenger of Allāh. O Allāh, forgive me my sins and open to me the gates of Your Mercy).’ And when he exited he would say, Bismillāh wal-Salām ‘ala Rasūl-illāh. Allāhumma ighfir li dzunūbi waftah li abwāb fadlika (In the name of Allāh, and peace be upon the Messenger of Allāh. O Allāh, forgive me my sins and open to me the gates of Your Bounty).’”

[Sahīh Sunan Ibn Mājah, 625] 

It was narrated from Abu Hurayrah (radiallāhu`anhu) that the Messenger of Allāh (Sallallāhu `alaihi wa sallam) said:

 “There is no one who sends Salāms upon me, but Allāh will restore to me my soul so that I may return his Salāms.”

[Sahīh Sunan Abi Dawīd, 1795] 

It was narrated from ‘Abd-Allāh ibn Abi Talhah from his father that the Messenger of Allāh (Sallallāhu `alaihi wa sallam) came one day with evident signs of happiness on his face, and he said:

“Jibrīl (‘alaihissalām) came to me and said, ‘Would it not please you, O Muhammad, to know that no one among your ummah will send blessings upon you but I will send ten blessings upon him, and no one among your ummah will send Salāms upon you but I will send ten Salāms upon him.” 

[Sahīh Sunan al-Nasā’ie, 1228] 

Sending Salāms upon the Prophet (Sallallāhu `alaihi wa sallam) is one of the rights that the Prophet (Sallallāhu `alaihi wa sallam) has over his ummah. The Muslim is commanded to do this either in general word or in the specific phrases narrated in the reports, such as sending Salām on him in the Tashahhud, and when entering or leaving the masjid. The command to send Salāms upon him (Sallallāhu `alaihi wa sallam) even in his absence is one of the unique blessings that Allāh has bestowed upon him alone, which he does not share with anyone else, for it is not prescribed to send Salāms upon any specific person in his absence apart from him (Sallallāhu `alaihi wa Sallam). Another of his unique privileges is that the Salāms of his ummah are conveyed to him, so a person may attain the virtue of sending Salāms upon the Prophet (Sallallāhu `alaihi wa sallam) and it reaching him even if he did not have the opportunity to meet him during his lifetime and even if a person is not able to go to his grave after he died. 

3. Salawat upon the Prophet (Sallallāhu 'alaihi wa sallām).

The Salawat or Supplications for blessing for the Prophet (Sallallāhu `alaihi wa sallam), this is also prescribed in Islam. Abdullah bin Zaid - one who was shown the adzān in a dream - narrated it on the authority of Mas'ud al-Ansari who said: “We were sitting in the company of Sa'ad bin 'Ubadah when the Prophet (Sallallāhu ‘alaihi wa sallam) came to us. Bashir bin Sa’ad enquired [the Prophet (sallallāhu ‘alaihi wa sallam)]: Allah has commanded us to bless you [re: al-Ahzab, 33:56], O Messenger of Allah! But how should we do it? He (the narrator [Mas’ud al-Ansari]) said: The Prophet (Sallallāhu ‘alaihi wa sallam) kept quiet (and we were so much perturbed over his silence) that we wished we had not asked him. Then the Prophet (Sallallāhu ‘alaihi wa sallam) said:

“(For blessing me) say:

Allāhumma salli ‘ala Muhammad, wa ‘ala āli Muhammad kamā salayta ‘ala [Ibrāhīm wa ala] āli Ibrāhīm, wa bārik ‘ala Muhammad, wa ‘ala āli Muhammad kama bārakta ‘ala [Ibrāhīm wa ala] āli Ibrāhīm, fil-‘ālamīn; Innaka Hamīdun Majīd

(0 Allah! Send Prayers upon Muhammad and the members of his household as You Sent Prayers upon [Ibrāhīm and*] the members of Ibrahim's household.

 And Send Blessings to Muhammad and the members of his household as You  Granted Blessings upon [Ibrāhīm and*] the members of the household of Ibrahim, among all the nations’ Verily You are Most Praiseworthy, Full of Glory)”,

“And the Salutation [i.e As-salāmu ‘alaika ayyuhan-Nabiyyu wa rahmat-Allahi wa barakātuh] as you about knows it.”

[Muslim (803); Abu Dawud, Book on Blessings on the Prophet (Sallallāhu ‘alaihi wa sallam) after Tashahhud (976: from Ka’ab bin Ujrah; 980: from Abu Mas`ud Al-Ansari uses the phrase “‘ala āli Ibrāhīm, fil-‘ālamīn; Innaka Hamīdun Majīd”]); At-Tirmidzi (3220) - includes Fil’ālamīn, add: [Ibrāhīm wa ala*]; Al-Nasā’ie.]

Abu Humaid as-Sa'idi (radiallāhu`anhu) reported: They (the Companions of the Holy Prophet) said: Apostle of Allah, how should we bless you? [Re: Al-Ahzāb, 33:56] He (the Holy Prophet) observed: Say:

‘Allāhumma salli `ala Muhammad, wa azwajihi wa dzurriyyatihi, Kama sallayta `ala āli Ibrāhīm;

Wa barik `ala Muhammad, wa `ala azwajihi wa dzurriyyatihi, Kama bārakta `ala ali Ibrāhīm, Innaka Hamidum-Majīd’

"O Allah! Bless Muhammad, [and] his wives and his offspring as Thou blessed [the family of*] Ibrahim,

And Grant Favours to Muhammad, and his wives and his offspring as Thou Granted Favours to the family of Ibrahim; Thou art Praiseworthy and Glorious."

[*The bracket is mine]

[Muslim (0807); Abu Dawud (979); Ahmad and Tahawi: Sahih; reported that the Prophet (sallallāhu ‘alaihi wa sallam) used to recite this salawat after the Tashahhud -it uses the phrase “Wa `ala ahli bait, wa`ala azwajihi wa dzurriyyatihi, `ala āli Ibrāhīm”; The phrase” Innaka Hamīdun Majīd” are mentioned twice, and without the phrase of “fil’ālamīn”]

The verse [re: al-Ahzab, 33:56] states Allāh sends His Salāh (Graces, Honours, Blessings, Mercy) on the Prophet Muhammad (sallallāhu ‘alaihi wa sallam), and also Allāh’s angels (ask Allāh to bless and forgive the Prophet (sallallāhu ‘alaihi wa sallam). And Allāh command believers to send Salāh on (i.e ask Allāh to bless) him (Muhammad), and (you should) greet (salute) him with the Islamic way of greeting (salutation, i.e. As-salāmu ‘alaikum)”

In short Allāh’s prayer for the Prophet (sallallāhu ‘alaihi wa sallam) is a mercy He bestows upon him. Likewise, the angels’ prayers for the Prophet mean seeking Allah’s blessings and forgiveness for him. And the believers' prayer for the Prophet is a supplication for him‏, asking Allāh to bless the Prophet (sallallāhu ‘alaihi wa sallam).

According to Abul Āliyah, the earlier scholars and as well the contemporary scholars are of the view that the meaning of blessings upon the Prophet (sallallāhu ‘alaihi wa sallam) is the praise for him being among the “higher group” (al-mala’ al-‘a’la, i.e., the angels, ref. al-Saffāt 37:8), and the prayers of the angels and the Muslims for blessings upon him (sallallāhu ‘alaihi wa sallam) are for him (sallallāhu ‘alaihi wa sallam) to be praised by Allāh  being among the “higher group” (the angels).

Barākah means the steadfastness and stability. It also means growth and increase.  What is meant by praying for blessing for the Prophet (Sallallāhu `alaihi wa sallam) is asking Allāh to bestow good upon him steadfastness, stability and growth. Hence the prayers secures for Muhammad the good which Allāh  granted to the family of Ibrāhīm, continual, established good, as well as its multiplying and increase.

Allāh  enjoined Muslim to seek Allāh ’s Blessing for the Prophet (sallallāhu ‘alaihi wa sallam) i.e the Salawāt is in relations to the honour, love, belief, attachment to him as our Prophet (sallallāhu ‘alaihi wa sallam) which signifies to be the deep faith in Allāh . None is considered a true believer until one loves him more than one parents and all others.

4. The Salām and Duā’

Sending Salāms upon the Prophet (Sallallāhu `alaihi wa sallam) may be done by saying “Al-Salāmu ‘alaika ayyuha’l-Nabiyyu wa rahmat Allāhi wa barakātuh” (Peace be upon you, O Prophet, and the mercy of Allāh and His blessings).

Or it may take the form of a duā’, praying that Allāh may keep him sound, such as saying “Sallallāhu ‘alaihi wa sallam” (May Allāh send blessings and peace upon him [i.e., the Prophet (Sallallāhu `alaihi wa Sallam)].

A person’s sending Salām upon the Prophet would be mentioning Allāh’s name al-Salām by way of seeking the blessing of that name and this name is suited to the context because you are asking Allāh to keep him safe and sound, as if one is saying “O Allāh, Whose name is al-Salām, keep your Prophet (Sallallāhu `alaihi wa sallam) safe and sound.” When the word Salām refers to the name of Allāh, it appears with the definite article “al “, unlike when the word Salām appears in the context of praying for peace, tranquility and soundness to be bestowed by Allāh upon His slaves, in which case it appears without the definite article. “Because Salām from Him means any amount of Salām, and any amount of Salām from Him will be sufficient to make any slave of Allāh have no need of Salām from anyone else and no need for any greeting from anyone else; and any Salām from Allāh will be sufficient to grant him all of his wishes. So the least Salām from Allāh – and nothing can be described as least when it comes from Allāh – will bring the greatest blessings and will ward off all causes of misery, and will make life good and will ward off all causes of doom and destruction. Therefore in this context, when speaking of Salām from Allāh, there is no need for the definite article.”

[Dabā’i’ al-Fawā’id, 2/143]

What is meant by Salām is being free from evil and faults. So the one who sends Salāms upon the Prophet is praying for him (Sallallāhu `alaihi wa sallam) in this sense, asking for the Prophet (Sallallāhu `alaihi wa sallam) to be protected from evil, faults and shortcomings. As for blessings (barakah), it means the steadfastness and stability. It also means growth and increase.  What is meant by praying for blessing for the Prophet (Sallallāhu `alaihi wa sallam) is asking Allāh to bestow good upon him steadfastness, stability and growth.

 And Allāh knows best.

[Via Islam QA (Fatawa No: 23274)]

Acceptance of the Repentance

I have committed a great sin and I prayed to Allāh for forgiveness. Will my repentance be accepted?

I have committed a great sin and I prayed to Allāh for forgiveness. Will my repentance from that sin be accepted? I feel that my repentance has not been accepted and that Allah is angry with me. Are there any indications that repentance has been accepted?

In the Name of Allah, Most Gracious, Most Merciful;

All praise and thanks are due to Allah, and May Allah blessings and peace be upon His Messenger.

Firstly: Making mistakes and falling short are undoubtedly part of human nature and no one will be free of shortcomings in his obedience to Allāh, or free of mistakes or forgetfulness or sins.

All of us fall short, commit sins, and make mistakes. Sometimes we turn to Allāh and sometimes we turn away from Him. Sometimes we remember that Allāh is watching and sometimes we become negligent. None of us is free of sin, and we will inevitably make mistakes. We are not infallible.

The Prophet (sallallāhu `alayhi wa sallam) said:

“By the One in Whose hand is my soul, if you did not commit sin Allāh would do away with you and bring people who would commit sin then pray for forgiveness.”

[Narrated by Muslim, 2749]

And he (sallallāhu `alayhi wa sallam) said:

“Every son of Ādam sins and the best of those who sin are those who repent.”

[Narrated by Al-Tirmidzi, 2499; classified as hasan by al-Albāni]

By His mercy towards weak man, Allāh has opened the gate of repentance to him, and has commanded him to turn to Him, every time sin overwhelms him. Were it not for that, man would suffer a great deal of hardship and would not have the drive to draw closer to his Lord; he would lose all hope of His forgiveness and pardon. Repentance is something that is necessary as a result of man’s shortcomings and human failings.

Allāh has enjoined repentance on all kinds of people in this ummah: those who are foremost in good deeds, those who follow a middle course, and those who wrong their own selves by doing haraam things (cf. Faatir 35:32).

Allāh says:

“And all of you beg Allāh to forgive you all, O believers, that you may be successful”

[An-Noor, 24:31]

“O you who believe! Turn to Allāh with sincere repentance!”

[At-Tahrim, 66:8]

And the Messenger of Allah (sallallāhu `alayhi wa sallam) said:

“O people repent to Allah and seek His forgiveness, for I repent one hundred times a day.”

[Narrated by Muslim, 2702 from the hadith of Al-Agharr Al-Muzani (radiallāhu`anhu)]

Allāh has bestowed His mercy and encompassed His slaves with his kindness. He is Forbearing and does not punish us or destroy us straightaway, rather He gives us respite, and He commanded His Prophet (sallallāhu `alayhi wa sallam) to proclaim His generosity:

“Say: O ‘Ibādi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allāh, verily, Allāh forgives all sins. Truly, He is Oft Forgiving, Most Merciful”

[Al-Zumar, 39:53]

And He says, out of kindness towards His slaves:

“Will they not turn with repentance to Allāh and ask His forgiveness? For Allāh is Oft Forgiving, Most Merciful”

[Al-Mā’idah, 5:74]

“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]

“And those who, when they have committed Fāhishah (illegal sexual intercourse) or wronged themselves with evil, remember Allāh and ask forgiveness for their sins; — and none can forgive sins but Alāh — and do not persist in what (wrong) they have done, while they know”

[Āli- ‘Imran, 3:135]

“And whoever does evil or wrongs himself but afterwards seeks Allāh’s forgiveness, he will find Allāh Oft Forgiving, Most Merciful”

[An-Nisa’, 4:110]

Allāh calls to repentance those who committed the gravest form of shirik and sin, those who say that ‘Eesa a.s is the son of God – exalted be Allah far above what the wrongdoers say. Allāh says:

“Will they not turn with repentance to Allah and ask His forgiveness? For Allāh is Oft Forgiving, Most Merciful”

[Al-Mā’idah, 5:74]

And He opens the door of repentance to the hypocrites, who are worse than the kuffār who openly show their kufr. Allāh says:

“Verily, the hypocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them. Except those who repent (from hypocrisy), do righteous good deeds, hold fast to Allah, and purify their religion for Allāh (by worshipping none but Allāh, and do good for Allāh’s sake only, not to show off), then they will be with the believers. And Allah will grant the believers a great reward”

[Al-Nisa’, 4:145-146]

One of the attributes of the Lord is that He accepts repentance and rejoices over it by His grace. Allāh says:

“And He it is Who accepts repentance from His slaves, and forgives sins, and He knows what you do”

[Al-Shura, 42:25]

“Know they not that Allāh accepts repentance from His slaves and takes the Sadaqāt (alms, charity), and that Allāh Alone is the One Who forgives and accepts repentance, Most Merciful?”

[Al-Tawbah, 9:104]

It was narrated that Abu Hamzah Anas Ibn Malik Al-Ansāri radiallāhu`anhu, the servant of the Messenger of Allah (sallallāhu `alayhi wa sallam) , said: The Messenger of Allah (sallallāhu `alayhi wa sallam) said:

“Allah rejoices more over the repentance of His slave than any one of you who finds his camel after having lost it in a desolate land.”

[Sahih Al-Sahihain]

According to a report narrated by Muslim:

“Allāh rejoices more over the repentance of His slave than any one of you if he is on his camel in a desolate land, then it runs away from him and on it is his food and drink, and he despairs of finding it, so he goes to a tree and lies down in its shade, having despaired of finding his camel, then while he is like that, it suddenly appears in front of him and he takes hold of its reins and says, because of his intense joy, ‘O Allāh, You are my slave and I am your lord,’ making this mistake because of the intensity of his joy.”

[Muslim (2747)]

It was narrated from Abu Musa ‘Abdallah Ibn Qays Al-Ash’ari radiallahu`ahu that the Prophet (sallallāhu `alayhi wa sallam) said:

“Allāh spreads out His hand at night to accept the repentance of the one who sinned during the day, and He spreads out His hand by day to accept the repentance of the one who sinned during the night, (and that will continue) until the sun rises from the west.”

[Narrated by Muslim, 2759]

It was narrated from Abu ‘Abd Al-Rahmān ‘Abdallāh Ibn ‘Umar Ibn Al-Khattab radiallāhu`anhu that the Prophet (sallallāhu `alayhi wa sallam) said:

“Allāh will accept the repentance of His slave so long as the death-rattle has not yet reached his throat.”

[Narrated by al-Tirmidzi, 3537; classified as hasan by al-Albāni]

Secondly: The blessings of repentance come in this world and in the Hereafter, some are visible and some are hidden. The rewards of repentance are: purity of heart, erasing of sins and increasing of hasanāt (good deeds).

Allāh says:

“O you who believe! Turn to Allāh with sincere repentance! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow (Paradise) the Day that Allāh will not disgrace the Prophet (Muhammad) and those who believe with him. Their Light will run forward before them and (with their Records Books of deeds) in their right hands. They will say: ‘Our Lord! Keep perfect our Light for us [and do not put it off till we cross over the Sirāt (a slippery bridge over the Hell) safely] and grant us forgiveness. Verily, You are Able to do all things’”

[Al-Tahrim, 66:8]

The reward of repentance is a good life in the shade of faith, contentment, peace of mind and tranquility. Allāh says:

“Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every owner of grace (i.e. the one who helps and serves the needy and deserving, physically and with his wealth, and even with good words)”

[Hood, 11:3]

The reward of repentance is blessings coming down from heaven, blessings coming from the earth, an increase in one’s wealth and offspring, blessings in productivity, good physical health and protection from diseases. Allah says of Hood ( 'alaihissalām):

“And O my people! Ask forgiveness of your Lord and then repent to Him, He will send you (from the sky) abundant rain, and add strength to your strength, so do not turn away as Mujrimun (criminals, disbelievers in the Oneness of Allāh)”

[Hood, 11:52]

Thirdly: Everyone who repents to Allāh, He accepts his repentance.

Those who have repented to Allāh will not be interrupted until the sun rises from the west.

One repented from banditry, another from adultery, and others from drinking alcohol, taking drugs, severing the ties of kinship, not praying or being too lazy to pray in congregation, disobeying parents, dealing in riba (usury) and bribes, stealing, shedding blood, consuming people’s wealth unlawfully, or smoking. Anyone who repents to Allāh from any sin is to be congratulated, because it is as if they have been born anew through their sincere repentance.

It was narrated from Abu Sa’id Sa’ad Ibn Mālik Ibn Sinān Al-Khudri radiallāhu`anhu that the Prophet (sallallāhu `alayhi wa sallam) said:

“There was among the people who came before you a man who killed ninety-nine people. Then he asked about the most knowledgeable person on earth, and was directed to a hermit, so he went to him, told him that he had killed ninety-nine people, and asked if he could be forgiven. The hermit said, ‘No,’ so he killed him, thus completing one hundred. Then he asked about the most knowledgeable person on earth and was directed to a scholar. He told him that he had killed one hundred people, and asked whether he could be forgiven. The scholar said, ‘Yes, what could possibly come between you and repentance? Go to such-and-such a town, for in it there are people who worship Allah. Go and worship with them, and do not go back to your own town, for it is a bad place.” So the man set off, but when he was halfway there, the angel of death came to him, and the angels of mercy and the angels of wrath began to argue over him. The angels of mercy said: ‘He had repented and was seeking Allah.’ The angels of wrath said: ‘He never did any good thing.’ An angel in human form came to them, and they asked him to decide the matter. He said: ‘Measure the distance between the two lands (his home town and the town he was headed for), and whichever of the two he is closest to is the one to which he belongs.’ So they measured the distance, and found that he was closer to the town for which he had been headed, so the angels of mercy took him.”

[Sahih Al-Sahihain]

According to a version narrated by Muslim:

“He was closer to the righteous town by a handspan, so he was counted among its people.”

[Muslim (2716)]

According to a version:

“Allāh commanded (the righteous town) to draw closer and (the evil town) to move away, and he said: “Measure the distance between them,’ and he was found to be closer to (the righteous town) by a handspan, so he was forgiven.”

[Al-Bukhari (3470)]

According to a version narrated by Muslim:

“He leaned with his chest towards it”.

[Muslim]

Fourthly: The conditions of repentance

What is meant by repentance is returning to Allāh, giving up sin and hating it, and regretting falling short in obedience to Allāh. Al-Nawawi rahimallah said:

“Repentance is essential from every sin, even if it is something between a person and Allāh and has nothing to do with the rights of another person. There are three conditions of repentance:

1- You should give up the sin

2- You should regret having done it

3- You should resolve never to go back to it.

If one of these three is missing, then your repentance is not sincere. If the sin has to do with the rights of another person, then there are four conditions: the three mentioned above and restoring the rights of that person. If it is money or property, etc, it must be returned to him; if it had to do with slandering him etc, then you should allow him to insult him in return, or ask for his forgiveness; if it had to do with backbiting about him, then you have to ask for his pardon. It is essential to repent from all sins; if a person repents from some, his repentance from the sins from which he repented is valid – according to the scholars who follow the right path – but he must still repent from the rest as well.”

Based on the above, if these conditions are met by the person who is repenting, and then there is the hope that his repentance will be accepted, by Allah’s leave. After that he should not worry about waswās (whispers) suggesting that his repentance is not accepted, because that is from the Shaytān and is contrary to what Allāh and His Messenger (sallallāhu `alayhi wa sallam) have told us, that repentance is accepted if it is sincere.

[Excerpted with minor modifications from Fatwa No 46683 Islam QA]