The Rebuke for Spying & Having Suspicious Thoughts.
Abu Hurayrah (رضى الله عنه )said that the Prophet (ﷺ) said:
"Beware of suspicion, for it is the worst of false tales, and don't spy and don't look for other's faults and don't hate one another, and be slaves of Allāh and brothers to one another!"
Reported by Al-Bukhari (6064) and Muslim (2563)
Book: Selections From The Garden Of The Wise And The Meadow Of The Virtuous
By Abū Hātim Ibn Hibbān
Translated by Ihsan Gonsalves
Authentic Statements Publications
Pg.66
Abu Hurayrah (رضى الله عنه )said that the Prophet (ﷺ) said:
"Beware of suspicion, for it is the worst of false tales, and don't spy and don't look for other's faults and don't hate one another, and be slaves of Allāh and brothers to one another!"
Reported by Al-Bukhari (6064) and Muslim (2563)
Book: Selections From The Garden Of The Wise And The Meadow Of The Virtuous
By Abū Hātim Ibn Hibbān
Translated by Ihsan Gonsalves
Authentic Statements Publications
Pg.66
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Umar b. Khaṭṭāb became unconscious after he was stabbed, and it was said: "Nothing would wake him up except the call to prayer, if he is still alive."
They said to him: "The prayer has finished, O Chief of the Faithful!"
He woke up and said: "The prayer, by Allāh! Verily, there is no share in Islām for whoever abandons the prayer."
He performed the prayer while his wound was bleeding.
● {سير أعلام النبلاء ٢٢٠/٥}
They said to him: "The prayer has finished, O Chief of the Faithful!"
He woke up and said: "The prayer, by Allāh! Verily, there is no share in Islām for whoever abandons the prayer."
He performed the prayer while his wound was bleeding.
● {سير أعلام النبلاء ٢٢٠/٥}
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It was narrated from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said:
“There will come to the people years of treachery, when the liar will be regarded as honest, and the honest man will be regarded as a liar; the traitor will be regarded as faithful, and the faithful man will be regarded as a traitor; and the Ruwaibidah will decide matters.’ It was said: ‘Who are the Ruwaibidah?’ He said: ‘Vile and base men who control the affairs of the people.’”
Grade : Hasan by Sheikh Al-Albaani rahimahullah
Sunan Ibn Majah 4036
Book 36, Hadith 111
Vol. 5, Book 36, Hadith 4036
“There will come to the people years of treachery, when the liar will be regarded as honest, and the honest man will be regarded as a liar; the traitor will be regarded as faithful, and the faithful man will be regarded as a traitor; and the Ruwaibidah will decide matters.’ It was said: ‘Who are the Ruwaibidah?’ He said: ‘Vile and base men who control the affairs of the people.’”
Grade : Hasan by Sheikh Al-Albaani rahimahullah
Sunan Ibn Majah 4036
Book 36, Hadith 111
Vol. 5, Book 36, Hadith 4036
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Whoever is focused only on this world:
Abdur-Rahman bin Aban bin ‘Uthman bin ‘Affan narrated that his father said:
“Zaid bin Thabit departed from Marwan at mid-day. I said: ‘He has not sent him out at this time of the day except for something he asked.’ So I asked him, and he said: ‘He asked me about some things we heard from the Messenger of Allah (ﷺ) say: “Whoever is focused only on this world, Allah will confound his affairs and make him fear poverty constantly, and he will not get anything of this world except that which has been decreed for him. Whoever is focused on the Hereafter, Allah will settle his affairs for him and make him feel content with his lot, and his provision and worldly gains will undoubtedly come to him.”
Sahih
Sunan Ibn Majah 4105
Book 37, Hadith 6
Abdur-Rahman bin Aban bin ‘Uthman bin ‘Affan narrated that his father said:
“Zaid bin Thabit departed from Marwan at mid-day. I said: ‘He has not sent him out at this time of the day except for something he asked.’ So I asked him, and he said: ‘He asked me about some things we heard from the Messenger of Allah (ﷺ) say: “Whoever is focused only on this world, Allah will confound his affairs and make him fear poverty constantly, and he will not get anything of this world except that which has been decreed for him. Whoever is focused on the Hereafter, Allah will settle his affairs for him and make him feel content with his lot, and his provision and worldly gains will undoubtedly come to him.”
Sahih
Sunan Ibn Majah 4105
Book 37, Hadith 6
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Ibn al-Qayyim رحمه الله:
“He who has tested the servant is the Most Wise, the Most Merciful and He did not test him with the affliction to destroy, punish or overwhelm him. Rather, the affliction is merely a test of his patience, his contentment with Allāh and his faith.”
In addition Allāh wants to hear the servant’s pleas, supplications and humility before him, his seeking refuge with Him, his hearts humility before Him and his explaining His sadness to Him (alone).”
[Timeless Seeds of Advice, Pg. 15]
“He who has tested the servant is the Most Wise, the Most Merciful and He did not test him with the affliction to destroy, punish or overwhelm him. Rather, the affliction is merely a test of his patience, his contentment with Allāh and his faith.”
In addition Allāh wants to hear the servant’s pleas, supplications and humility before him, his seeking refuge with Him, his hearts humility before Him and his explaining His sadness to Him (alone).”
[Timeless Seeds of Advice, Pg. 15]
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Imaam Sufyaan Ath-Thawriy said:
“It was passed down to us through various reports from the Salaf, and ALLAAH knows best, that the good deeds a believer will find most plentiful in his record on the day of judgement will be from his worries and sadness he used to experience while he was alive.”
As a believer, we shouldn't pray to ALLAAH to try us, but we should take trials as a means of cleansing from bad deeds, raising our ranks, more rewards to our account of good deeds. Most importantly, let's assume the best thoughts about ALLAAH.
Abu Hurayrah narrated that The Prophet, may ALLAAH be pleased with him, said:
“Whenever a believer is stricken with discomfort, illness, anxiety, grief or mental worry and stress, or even the pricking of a thorn, ALLAAH will expiate his sins on account of his patience over all of that". Reported by Al-Bukhariy, 5641 and Muslim, 2573.
Noted the word: PATIENCE.
You earn a lot of unimaginable rewards with patience. Knowingly or unknowingly. May ALLAAH grant us patience and not waste our struggle. Aameen.
~ Ozemoya
“It was passed down to us through various reports from the Salaf, and ALLAAH knows best, that the good deeds a believer will find most plentiful in his record on the day of judgement will be from his worries and sadness he used to experience while he was alive.”
As a believer, we shouldn't pray to ALLAAH to try us, but we should take trials as a means of cleansing from bad deeds, raising our ranks, more rewards to our account of good deeds. Most importantly, let's assume the best thoughts about ALLAAH.
Abu Hurayrah narrated that The Prophet, may ALLAAH be pleased with him, said:
“Whenever a believer is stricken with discomfort, illness, anxiety, grief or mental worry and stress, or even the pricking of a thorn, ALLAAH will expiate his sins on account of his patience over all of that". Reported by Al-Bukhariy, 5641 and Muslim, 2573.
Noted the word: PATIENCE.
You earn a lot of unimaginable rewards with patience. Knowingly or unknowingly. May ALLAAH grant us patience and not waste our struggle. Aameen.
~ Ozemoya
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|| Sheikh Uthaymeen said:
"And to Allah belongs what he restrains and what he gives."
This is a great statement! Everything belongs to Allah, if something is taken away from you then remember it is in His ownership,
and if He gives you something then it is still in His ownership,
so then how can you be displeased when He takes from you what belongs to Him?
● [شرح رياض الصالحين ٢٠٧/١}
"And to Allah belongs what he restrains and what he gives."
This is a great statement! Everything belongs to Allah, if something is taken away from you then remember it is in His ownership,
and if He gives you something then it is still in His ownership,
so then how can you be displeased when He takes from you what belongs to Him?
● [شرح رياض الصالحين ٢٠٧/١}
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Imam Sufyaan at-Thawri رحمه الله said:
“I have never dealt with anything more difficult than my soul; which sometimes helps me, and sometimes opposes me.”
{Ihya ‘Uloom ad-Din (p. 57)}
“I have never dealt with anything more difficult than my soul; which sometimes helps me, and sometimes opposes me.”
{Ihya ‘Uloom ad-Din (p. 57)}
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The Prophet (ṣall Allahu ʿalayhi wa-’ālihi wa-sallam) said:
Keep on reciting the Qur'an, for, by Him in Whose Hand my life is, Quran runs away (is forgotten) faster than camels that are released from their tying ropes.
[Narrated Abu Musa (raḍiyAllāhu ‘anh), Sahih al-Bukhari, 5033]
Keep on reciting the Qur'an, for, by Him in Whose Hand my life is, Quran runs away (is forgotten) faster than camels that are released from their tying ropes.
[Narrated Abu Musa (raḍiyAllāhu ‘anh), Sahih al-Bukhari, 5033]
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The best thing you can do for yourself is to stop comparing your qadr (destiny) and rizq (provision) with others. Everyone will receive their share of this world, so there's no need to feel sad about what you lack. Focus on striving to improve yourself instead.
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Shaykh Ibn Uthaymeen rahimahullaah said:
“If you were to study history, if you were to go away and study the history, Islaamic history, you would find that ahlus Sunnah were the strangers, regardless of what time that they lived in. Ahlus Sunnah were the strangers, regardless of what time that they lived in.” He said, “…the difference of opinions, the disputes, the different beliefs, the different religions and sects, you would find that the person of the Sunnah, is like the white dot upon the horses’ head.” The person of the Sunnah, is like the white dot upon the horses’ head; meaning he’s small in number.
Source,
The Advice of Ibn Qayyim to Ahlus Sunnah from his an-Noonniyyah
Presented By Abu `Abdillaah Hasan as-Somaali
Transcribed By Umm Moosaa Bilan Hashi
“If you were to study history, if you were to go away and study the history, Islaamic history, you would find that ahlus Sunnah were the strangers, regardless of what time that they lived in. Ahlus Sunnah were the strangers, regardless of what time that they lived in.” He said, “…the difference of opinions, the disputes, the different beliefs, the different religions and sects, you would find that the person of the Sunnah, is like the white dot upon the horses’ head.” The person of the Sunnah, is like the white dot upon the horses’ head; meaning he’s small in number.
Source,
The Advice of Ibn Qayyim to Ahlus Sunnah from his an-Noonniyyah
Presented By Abu `Abdillaah Hasan as-Somaali
Transcribed By Umm Moosaa Bilan Hashi
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𝐀𝐛ū 𝐒𝐮𝐥𝐚𝐲𝐦𝐚𝐧 𝐀𝐝-𝐃𝐚𝐫𝐚𝐧ī رحمه الله 𝐬𝐚𝐢𝐝:
𝐖𝐡𝐞𝐧 𝐭𝐡𝐞 𝐃𝐮𝐧𝐲ā 𝐬𝐞𝐭𝐭𝐥𝐞𝐬 𝐢𝐧 𝐚 𝐩𝐞𝐫𝐬𝐨𝐧'𝐬 𝐡𝐞𝐚𝐫𝐭
𝐓𝐡𝐞 𝐀𝐚𝐤𝐡𝐢𝐫𝐚𝐡 𝐥𝐞𝐚𝐯𝐞𝐬.
البداية والنهاية
𝐖𝐡𝐞𝐧 𝐭𝐡𝐞 𝐃𝐮𝐧𝐲ā 𝐬𝐞𝐭𝐭𝐥𝐞𝐬 𝐢𝐧 𝐚 𝐩𝐞𝐫𝐬𝐨𝐧'𝐬 𝐡𝐞𝐚𝐫𝐭
𝐓𝐡𝐞 𝐀𝐚𝐤𝐡𝐢𝐫𝐚𝐡 𝐥𝐞𝐚𝐯𝐞𝐬.
البداية والنهاية
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The best companionship is that of the righteous, and the best gathering is where people gather to remember Allaah – which the angels attend and the attendees of it are forgiven.
❝One of the angels would say: ‘O our Lord! There was so-and-so amongst them, and he was not one of them, but he had just come for some need.’ Allaah would say: ‘These are those people whose companions are in no way unfortunate.’❞
📚 [Saheeh al-Bukhaaree (6408) and Saheeh Muslim (6505)]
So this is the blessing of such gatherings where people benefit themselves and their companions.
❝One of the angels would say: ‘O our Lord! There was so-and-so amongst them, and he was not one of them, but he had just come for some need.’ Allaah would say: ‘These are those people whose companions are in no way unfortunate.’❞
📚 [Saheeh al-Bukhaaree (6408) and Saheeh Muslim (6505)]
So this is the blessing of such gatherings where people benefit themselves and their companions.
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Conditions for cutting ties with kin.
Sisters often times we hear that we must maintain ties of kin no matter what.
Severing ties is regarded as a major sin and is discussed widely in both Quranic texts and Hadiths. The matter is rather serious and detested by both Allah and the Prophet Sallahu Allayhi Wasalam.
However sometimes in certain situations people or things can be such a major fitnah or so destructive to our deen that ties may need to be cut.
There are conditions to this and a particular criteria that believers must follow so they can avoid committing a major sin which the severing of ties can be considered especially if done for unjust reasons.
“… and fear Allah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship)…” (Quran, 4:1).
“And those who break the Covenant of Allah, after its ratification, and sever that which Allah has commanded to be joined (i.e., they sever the bond of kinship and are not good to their relatives), and work mischief in the land, on them is the curse (i.e., they will be far away from Allah’s Mercy); And for them is the unhappy (evil) home (i.e., Hell)” (Quran, 13:25).
Prophet Sallahu Allayhi Wasalam said: “The one who severs the ties with the relatives will not be among the first to enter Paradise. Rather, this person will enter it after being tortured in Hellfire (i.e., if one dies as a Muslim).” (Al-Bukhari)
So now that is proven the obligation of maintaining ties, what is the proof/criteria of when it is permissible to sever them?
-Fear of harm to one’s religion or morals.
-Avoiding harm or persecution
Proof from the Quran and Sunnah:
6:68-69:
“When you see those who are engaged in blasphemy against Our signs, turn away from them until they begin to talk of other things; and should evil ever cause you to forget, then do not remain, after recollection, in the company of those wrong-doing people.”
“For those who are God-fearing are by no means accountable for the others except that it is their duty to admonish them; maybe then, they will shun evil.”
4:135
“O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives"
Prophet Muhammad (peace be upon him): "Avoid sitting with those who drink wine, gamble, or engage in sinful activities." (Sunan Abu Dawud, Hadith 3681)
Prophet Muhammad (peace be upon him): "Do not associate with those who commit sins, for indeed, associating with them will lead to destruction." (Musnad Ahmad, Hadith 10614)
Prophet Muhammad (peace be upon him): "Whoever loves for Allah, hates for Allah, gives for Allah, and withholds for Allah, will have perfected his faith." (Sunan Abu Dawud, Hadith 4598)
Prophet Muhammad (peace be upon him): "Do not sit with the people of innovation, for their sitting is a sickness." (Sunan Abu Dawud, Hadith 40)
Prophet Muhammad (peace be upon him): "Whoever sits with a person of innovation has left the protection of Islam." (Musnad Ahmad, Hadith 16462)
Prophet Muhammad (peace be upon him): "Avoid the people of�innovation, for they are the worst of creation." (Sunan Ibn Majah, Hadith�48)
Statements from Major Scholars (Salafi ones)
Sheikh Ibn Uthaymin: "Severing ties is permissible when necessary to protect faith." (Sharh Riyadh al-Salihin)
Sheikh Ibn Baz: "Severing ties is allowed when family members commit kufr or harm." (Majmu' al-Fatawa)
Ibn Taymiyyah permitted severing ties in specific situations such as the following
Conditions-
1. When family members commit clear kufr (disbelief) or shirk (polytheism).�(Majmu' al-Fatawa, 11/348)
2. When they consistently harm or oppress. (Majmu' al-Fatawa,�28/233)
3. When maintaining ties would harm one's faith or morals. (Majmu' al-Fatawa, 11/349)
Sheikh Muhammad ibn Abdul�Wahhab (1703-1792 CE): Permitted severing ties with innovators or those harming faith. (Kitab al-Tawhid)
Sheikh Abdullah ibn Abdul Rahman al-Jibrin (1933-2009 CE): Allowed cutting ties with the extreme situations. (Sharh al-'Aqidah al-Wasitiyah)
Sisters often times we hear that we must maintain ties of kin no matter what.
Severing ties is regarded as a major sin and is discussed widely in both Quranic texts and Hadiths. The matter is rather serious and detested by both Allah and the Prophet Sallahu Allayhi Wasalam.
However sometimes in certain situations people or things can be such a major fitnah or so destructive to our deen that ties may need to be cut.
There are conditions to this and a particular criteria that believers must follow so they can avoid committing a major sin which the severing of ties can be considered especially if done for unjust reasons.
“… and fear Allah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship)…” (Quran, 4:1).
“And those who break the Covenant of Allah, after its ratification, and sever that which Allah has commanded to be joined (i.e., they sever the bond of kinship and are not good to their relatives), and work mischief in the land, on them is the curse (i.e., they will be far away from Allah’s Mercy); And for them is the unhappy (evil) home (i.e., Hell)” (Quran, 13:25).
Prophet Sallahu Allayhi Wasalam said: “The one who severs the ties with the relatives will not be among the first to enter Paradise. Rather, this person will enter it after being tortured in Hellfire (i.e., if one dies as a Muslim).” (Al-Bukhari)
So now that is proven the obligation of maintaining ties, what is the proof/criteria of when it is permissible to sever them?
-Fear of harm to one’s religion or morals.
-Avoiding harm or persecution
Proof from the Quran and Sunnah:
6:68-69:
“When you see those who are engaged in blasphemy against Our signs, turn away from them until they begin to talk of other things; and should evil ever cause you to forget, then do not remain, after recollection, in the company of those wrong-doing people.”
“For those who are God-fearing are by no means accountable for the others except that it is their duty to admonish them; maybe then, they will shun evil.”
4:135
“O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives"
Prophet Muhammad (peace be upon him): "Avoid sitting with those who drink wine, gamble, or engage in sinful activities." (Sunan Abu Dawud, Hadith 3681)
Prophet Muhammad (peace be upon him): "Do not associate with those who commit sins, for indeed, associating with them will lead to destruction." (Musnad Ahmad, Hadith 10614)
Prophet Muhammad (peace be upon him): "Whoever loves for Allah, hates for Allah, gives for Allah, and withholds for Allah, will have perfected his faith." (Sunan Abu Dawud, Hadith 4598)
Prophet Muhammad (peace be upon him): "Do not sit with the people of innovation, for their sitting is a sickness." (Sunan Abu Dawud, Hadith 40)
Prophet Muhammad (peace be upon him): "Whoever sits with a person of innovation has left the protection of Islam." (Musnad Ahmad, Hadith 16462)
Prophet Muhammad (peace be upon him): "Avoid the people of�innovation, for they are the worst of creation." (Sunan Ibn Majah, Hadith�48)
Statements from Major Scholars (Salafi ones)
Sheikh Ibn Uthaymin: "Severing ties is permissible when necessary to protect faith." (Sharh Riyadh al-Salihin)
Sheikh Ibn Baz: "Severing ties is allowed when family members commit kufr or harm." (Majmu' al-Fatawa)
Ibn Taymiyyah permitted severing ties in specific situations such as the following
Conditions-
1. When family members commit clear kufr (disbelief) or shirk (polytheism).�(Majmu' al-Fatawa, 11/348)
2. When they consistently harm or oppress. (Majmu' al-Fatawa,�28/233)
3. When maintaining ties would harm one's faith or morals. (Majmu' al-Fatawa, 11/349)
Sheikh Muhammad ibn Abdul�Wahhab (1703-1792 CE): Permitted severing ties with innovators or those harming faith. (Kitab al-Tawhid)
Sheikh Abdullah ibn Abdul Rahman al-Jibrin (1933-2009 CE): Allowed cutting ties with the extreme situations. (Sharh al-'Aqidah al-Wasitiyah)
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Sheikh Saleh al-Fawzan (1933-present): Permitted severing ties when necessary to protect faith or morals. (al-Irshad ila Sahih al-l'tiqad)
Sheikh Abdul Aziz ibn Abdullah ibn Baz (1910-1999 CE): Allowed cutting ties with those committing kufr or harm. (Majmu' al-Fatawa)
When is it NOT permissible to cut ties
1. Without valid reason
2. if your kin are just sinners but this does not cause physical harm to you or your deen. Maintaining ties is obligatory, even if family members are sinful. (Sharh Riyadh al-Salihin, Ibn Uthaymin)
3. If cutting off someone would harm a blood relation. (Majmu' al-Fatawa, Ibn Taymiyyah)
4. Hadith: "Do not sever ties due to differences." (Musnad Ahmad)
I hope this helps in sha Allah!
May Allah guide us and rectify all of our affairs Ameen!
Sheikh Abdul Aziz ibn Abdullah ibn Baz (1910-1999 CE): Allowed cutting ties with those committing kufr or harm. (Majmu' al-Fatawa)
When is it NOT permissible to cut ties
1. Without valid reason
2. if your kin are just sinners but this does not cause physical harm to you or your deen. Maintaining ties is obligatory, even if family members are sinful. (Sharh Riyadh al-Salihin, Ibn Uthaymin)
3. If cutting off someone would harm a blood relation. (Majmu' al-Fatawa, Ibn Taymiyyah)
4. Hadith: "Do not sever ties due to differences." (Musnad Ahmad)
I hope this helps in sha Allah!
May Allah guide us and rectify all of our affairs Ameen!
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The difference between erotic dreams and looking at women
================================================
Erotic dreams increase desire, so what is the difference between erotic dreams and looking at non-mahram women via the TV?
Praise be to Allaah.
Comparing these two things is intrinsically false, and whatever is built on a false basis is also false, and this is due to a number of things:
Firstly:
The word ihtilaam (translated here as erotic dream) refers to what a person sees in his sleep, which includes a man seeing images of intercourse and imagining the sexual act in his sleep. This is something natural which all men and women see. There is nothing wrong with it and there is no sin on a person because of that. It was narrated in the hadeeth of Umm Sulaym that she asked the Prophet of Allaah (peace and blessings of Allaah be upon him) about a woman who sees in her dream what a man sees. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If a woman sees that she should do ghusl.” (Narrated by Muslim, al-Hayd, 469)
Secondly:
Erotic dreams are beyond a person’s control and he has no power to prevent them. Rather is a means of the body ridding itself of excess material that may harm it if it remains in the body. Hence sometimes a person may see something in his sleep, and sometimes he may not see anything but still experience nocturnal emissions. Hence it is not haraam. Allaah says (interpretation of the meaning):
“Allaah burdens not a person beyond his scope. He gets reward for that (good) which he has earned”[al-Baqarah 2:286]
With regard to masturbation, it is haraam because it happens by a person’s intention and will.
The same applies to looking at women, because this happens by a person’s choice and intention, and he does it deliberately. Hence it is not allowed.
Because a person is unable to prevent a sudden glance, he will not be brought to account for that, rather the sin is in following it with another glance. It says in the hadeeth: “O ‘Ali, do not follow one glance with another, for you are allowed the first but not the second.” (Narrated by al-Tirmidhi, al-Adab, 2701; classed as hasan by al-Albaani in Saheeh al-Tirmidhi, no. 2229). What is meant by “you are allowed the first” is if that does not happen intentionally, and “but not the second” means because it is done by your own choice, so it is a sin on you.
Thirdly:
Allaah has commanded the believers to lower their gaze. Allaah says (interpretation of the meaning):
“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts)”[al-Noor 24:30]
The Messenger of Allaah (peace and blessings of Allaah be upon him) also commanded likewise. It was narrated that Jareer said: “I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about a sudden look. He said, ‘Avert your gaze.’”
(Narrated by Abu Dawood, al-Nikaah, 1836; classed as saheeh by al-Albaani in Saheeh Abi Dawood, no. 1880. Hence it is obligatory to obey the command of Allaah and His Messenger. Allaah says
(interpretation of the meaning):
“And let those who oppose the Messenger’s (Muhammad’s) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them”[al-Noor 24:63]
What people should know and believe is that Allaah does not burden people with things that are too difficult for them or impose hardship upon them. He does not enjoin any impossible commands. This includes lowering the gaze, for it is within a person’s reach to obey this command.
But because the way to Paradise is lined with difficult things and the way to Hell is lined with whims and desires, Allaah has made this a test and a trial for His slaves.
================================================
Erotic dreams increase desire, so what is the difference between erotic dreams and looking at non-mahram women via the TV?
Praise be to Allaah.
Comparing these two things is intrinsically false, and whatever is built on a false basis is also false, and this is due to a number of things:
Firstly:
The word ihtilaam (translated here as erotic dream) refers to what a person sees in his sleep, which includes a man seeing images of intercourse and imagining the sexual act in his sleep. This is something natural which all men and women see. There is nothing wrong with it and there is no sin on a person because of that. It was narrated in the hadeeth of Umm Sulaym that she asked the Prophet of Allaah (peace and blessings of Allaah be upon him) about a woman who sees in her dream what a man sees. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If a woman sees that she should do ghusl.” (Narrated by Muslim, al-Hayd, 469)
Secondly:
Erotic dreams are beyond a person’s control and he has no power to prevent them. Rather is a means of the body ridding itself of excess material that may harm it if it remains in the body. Hence sometimes a person may see something in his sleep, and sometimes he may not see anything but still experience nocturnal emissions. Hence it is not haraam. Allaah says (interpretation of the meaning):
“Allaah burdens not a person beyond his scope. He gets reward for that (good) which he has earned”[al-Baqarah 2:286]
With regard to masturbation, it is haraam because it happens by a person’s intention and will.
The same applies to looking at women, because this happens by a person’s choice and intention, and he does it deliberately. Hence it is not allowed.
Because a person is unable to prevent a sudden glance, he will not be brought to account for that, rather the sin is in following it with another glance. It says in the hadeeth: “O ‘Ali, do not follow one glance with another, for you are allowed the first but not the second.” (Narrated by al-Tirmidhi, al-Adab, 2701; classed as hasan by al-Albaani in Saheeh al-Tirmidhi, no. 2229). What is meant by “you are allowed the first” is if that does not happen intentionally, and “but not the second” means because it is done by your own choice, so it is a sin on you.
Thirdly:
Allaah has commanded the believers to lower their gaze. Allaah says (interpretation of the meaning):
“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts)”[al-Noor 24:30]
The Messenger of Allaah (peace and blessings of Allaah be upon him) also commanded likewise. It was narrated that Jareer said: “I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about a sudden look. He said, ‘Avert your gaze.’”
(Narrated by Abu Dawood, al-Nikaah, 1836; classed as saheeh by al-Albaani in Saheeh Abi Dawood, no. 1880. Hence it is obligatory to obey the command of Allaah and His Messenger. Allaah says
(interpretation of the meaning):
“And let those who oppose the Messenger’s (Muhammad’s) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them”[al-Noor 24:63]
What people should know and believe is that Allaah does not burden people with things that are too difficult for them or impose hardship upon them. He does not enjoin any impossible commands. This includes lowering the gaze, for it is within a person’s reach to obey this command.
But because the way to Paradise is lined with difficult things and the way to Hell is lined with whims and desires, Allaah has made this a test and a trial for His slaves.
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So whoever obeys the command of Allaah and keeps away from that which Allaah has forbidden, the consequences will be good for him and he will have a good Hereafter. And the converse also applies (i.e., one who goes against Allaah’s commands will have bad consequences).
Fourthly:
Allaah has commanded us to lower our gaze and has forbidden us to look at women because of the great evil and mischief that result from that. For looking is the harbinger of zina (unlawful sexual relationships) – Allaah forbid. Hence it says in the hadeeth that Allaah has decreed for the son of Adam his share of zina, which will inevitably catch up with him, and the zina of the eyes is looking, the zina of the tongue is speaking; the heart wishes and hopes and the private parts confirm that or deny it.” (Narrated by al-Bukhaari, al-Qadar, 6122). So if a person lowers his gaze and refrains from looking at that which Allaah has forbidden, how could he be motivated to commit immoral actions? What the Muslim must do is to keep away from everything that may lead to immorality, whether that is looking at women, or thinking thoughts that provoke and increase desire. Whoever does those things will only make more worry and distress for himself, to no avail.
As the poet said:
“If you let your gaze wander, this will cause you a lot of heartache.
You will see things that you will desire but you are unable to acquire them, yet you are unable to bear that with patience.”
“How many looks have been fatal to the heart of the one who looked,
as fatal as an arrow, but with no bow and no string.”
And it was said that being patient in lowering one's gaze is easier than trying to put up with the pain that comes afterwards.
We ask Allaah to guide us all. And Allaah knows best. May Allaah bless our Prophet Muhammad.
Fourthly:
Allaah has commanded us to lower our gaze and has forbidden us to look at women because of the great evil and mischief that result from that. For looking is the harbinger of zina (unlawful sexual relationships) – Allaah forbid. Hence it says in the hadeeth that Allaah has decreed for the son of Adam his share of zina, which will inevitably catch up with him, and the zina of the eyes is looking, the zina of the tongue is speaking; the heart wishes and hopes and the private parts confirm that or deny it.” (Narrated by al-Bukhaari, al-Qadar, 6122). So if a person lowers his gaze and refrains from looking at that which Allaah has forbidden, how could he be motivated to commit immoral actions? What the Muslim must do is to keep away from everything that may lead to immorality, whether that is looking at women, or thinking thoughts that provoke and increase desire. Whoever does those things will only make more worry and distress for himself, to no avail.
As the poet said:
“If you let your gaze wander, this will cause you a lot of heartache.
You will see things that you will desire but you are unable to acquire them, yet you are unable to bear that with patience.”
“How many looks have been fatal to the heart of the one who looked,
as fatal as an arrow, but with no bow and no string.”
And it was said that being patient in lowering one's gaze is easier than trying to put up with the pain that comes afterwards.
We ask Allaah to guide us all. And Allaah knows best. May Allaah bless our Prophet Muhammad.
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Ibn Al-Jawzee (raḥimahullāh) said:
“This worldly life only impresses those with no intellect. Similar to how vain dreams please the sleeper, imaginary games are perceived by a child, whereas a sensible person cannot be deceived by such delusion.”
[Kitaab Al-Lataa’if Fil-Waa’iz, p. 61]
“This worldly life only impresses those with no intellect. Similar to how vain dreams please the sleeper, imaginary games are perceived by a child, whereas a sensible person cannot be deceived by such delusion.”
[Kitaab Al-Lataa’if Fil-Waa’iz, p. 61]
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