Thursday, December 22, 2011

Real Freedom: I Couldn't Have Said It Better!

By: Bro. Abu Khattab

You call me weird but I say that I’m different,
You call me barbaric but I say I’m risk free.
You call me a loser but I’m thankful for my possessions,
You call me fanatical but I only obey.

You call me ugly but to my Lord I’m beautiful,
You call me backwards but I’m always looking forward.
You call me a loner but I have my Lord,
You call me trouble but I’m not breaking His Laws.
You call me unsocial but would I mix with corruption?
You call me a terrorist but I fight for my freedom.
A freedom of justice and peace in the lands,
Ruled under the laws of our Creator and Sustainer.

Do you not call your wars the same?
That you fight for freedom of the people around.
We do the same except ours is the truth,
For you aim to reap riches and expand your command.

Freedom isn’t the ability to collect your wealth,
And storing it then dying without spending a cent.
Freedom is the ability of collecting your wealth,
Then spreading it to the poor across the lands.

Freedom isn’t the ability to fornicate with others,
Then being bed ridden from disease for the rest of your life.
Freedom is marriage where you are able to choose,
And if a reason is presented, then separate happily.

Freedom isn’t taking out a loan full of usury,
Then being unable to pay it because you cannot afford it.
Freedom is asking your Lord for help,
Then if it is good for you it will come your way.

Freedom isn’t being able to undress in the streets,
And be paraded around and stared at like an animal.
Freedom is modesty where you have control,
Of who gets to see you and what they’re able to do.

Freedom isn’t what you deem as freedom,
For freedom benefits and doesn’t destroy.
Freedom lasts and would never fall,
Our freedom has lasted since the dawn of man.

But you fail to accept the destruction you’ve caused,
And you continue to fight the light that shines.
Your days are numbered and I’m counting down,
Where truth will prevail over the falseness of man.

So you call me extreme for what I have to say,
But as I said I am only one who obeys.
The debt collector comes when your time is up,
So what will you say O one who disobeys?

You call me dark but I follow the light,
You call me stupid but I’m the one who believes.
You call me different but this when I pause,
I am not different but you should call me strange…

Monday, November 14, 2011

Polygyny, or Multiple Girlfriends?

This article attempts to deal with a marital problem which is connected with conduct, namely, the deviation of the husband, or infidelity. We believe that, many a time, if a man asks to marry another woman or looks at other than his wife, he is actually in real need of a second marriage. What, then, is more honorable: marrying another woman or committing an immoral act? Which is better for the man's religion: a second marriage or taking a girlfriend?

The woman may think that polygyny is unfair to her, undermines her personality, nullifies her independence, and denies her of respect and ownership. This perception is only partly true from the perspective of the individual woman, but at the same time, this view exposes its blatant aggression against the gender of women in general when some women, who are deprived of or have lost a husband, look for another one and cannot find any. When Islam legislates or legalizes a matter, it considers the public interest and gives it precedence over the interest of the individual in order to bring about public benefits and ward off destructive evils. By doing so, Islam is consistent with common sense and wise reasoning.
Evidence on its permissibility:
Islam permitted polygyny in text of the Quran in Surah An-Nisaa’. Allaah The Almighty Says (what means): {And if you fear that you will not deal justly with the orphan girls, then marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one or those your right hand possesses. That is more suitable that you may not incline [to injustice].} [Quran 4:3]
This is the maximum number permitted, and it is not permissible to marry more than four. This is the statement of scholars of Tafseer (Quranic exegesis) and Muslim jurists, and the whole Ummah (Muslim nation) is in unanimous agreement upon this. If anyone entered Islam while having more than four wives at the time of the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), he would order him to keep four and divorce the remaining ones.
It goes without saying that there are seven cases which inevitably require polygyny:
1. The divorced woman
2. The widow
3. The spinster
4. The infertile woman
5. The nature of man and his sexual ability
6. The conditions of war and the resulting shortage of men
7. Reports that indicate that the number of women in the coming years will be twice the number of men
What is the problem, then?
Allaah The Almighty has incomparable wisdom in all his sayings and actions, and so His legislating polygyny is by no means belittling the woman or underestimating her position and status. Polygyny was made lawful for the interest of the woman, the man, and the society as a whole.The problem here therefore is not in the Sharee‘ah of Allaah; the problem is in the individual mistakes made by some people. Therefore, we should not attribute the mistake and injustice to the Sharee‘ah of Allaah. The tragedies and problems that occur due to polygyny are a result of the husband's failure to create a balance between the two parties. Islam is not affected by some Muslims' abuse of the concession of polygyny without justice. Indeed, Islam reigns supreme and nothing is superior to it and it is the criterion and standard. Whoever agrees with it is right, and whoever disagrees with it is wrong and has to reconsider his actions. Curing the injustice that occurs from some husbands cannot take place by banning what Allaah The Almighty has made lawful. The cure should be through teaching, educating and understanding the rulings of Islam.
We have heard many bizarre stories and tragedies that represent polygyny in a repugnant form. Some men have behaved improperly, exceeded the limits, and showed injustice. At a time in which the man wants to carry out the Sunnah of polygyny, some have neglected their duties, themselves, and their dependants. Some men are unfair to their first wives, neglect their children, and deprive them of inheritance. Some fail to support them financially, raise them, or take care of their affairs. A man may unhesitatingly divorce one of his wives to get rid of the problems and thus bring about harm on her. Sometimes a husband enrages and distresses one of his wives or compares her to the other, or does similar harmful acts.
Permissible with conditions:
Polygyny, though permissible, has certain conditions:
1. Justice
2. Financial maintenance
The first condition:
Allaah The Almighty Says (what means): {But if you fear that you will not be just, then [marry only] one or those your right hand possesses. That is more suitable that you may not incline [to injustice].} [Quran 4:3] This verse states that justice is a condition for the permissibility of polygyny. So, if the man fears himself being unjust between his wives, it would be prohibited for him to marry more than one, and he is obliged to marry one woman only. This addresses the obligatory justice that man affords in terms of financial maintenance, accommodation and overnight stays. What man does not have control over, like the inclination of his heart towards one of his wives, however, is not included. This is what Allaah The Almighty means by His Saying (what means): {And you will never be able to be equal [in feeling] between wives, even if you should strive [to do so].}[Quran 4:129]
The second condition:
Financial maintenance: Allaah The Almighty Says (what means): {That is more suitable that you may not incline [to injustice].} [Quran 4:3] In his book ‘Uddatus-Saabireen, Imaam Ibn Al-Qayyim  may  Allaah  have  mercy  upon  him said, "This means do not be unfair or unjust." Ash-Shaafi‘i  may  Allaah  have  mercy  upon  him interpreted it to mean "(in order to) to increase your children." But the first opinion is the preponderant one. The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: "O young men, whoever can afford marriage, let him marry. Marriage helps man lower his gaze and maintain chastity. Whoever cannot afford it, let him fast. Fasting is a shield for him."
If the man cannot afford marriage financially, he is not allowed to marry. This ruling applies to his first marriage, and thus he is not, with even greater reason, allowed to marry a second woman when he is already married to one. Marrying another woman while he knows that he is unable to financially support her with the first wife is an act that shows man's indifference in fulfilling others' rights. It is a form of injustice, and injustice is not permissible.
In short, Islam has permitted polygyny for the benefit of the woman and the man and the society in a general and comprehensively realistic way. Polygyny saves the woman from the clutches of corruption and immorality, and from the traps of depression, frustration and deprivation. This occurs in conditions that only polygyny can help and be the effective solution and way out. Moreover, the man must abide by the conditions of justice, equity, and the capability of financial support that Islam obligated on the man in this case. If these conditions are not present, there can be no polygyny. The woman who suffers harm because of the second marriage has the right to demand separation and divorce. Let there be no harm or reciprocating harm.
Polygyny is like a medicine or treatment for many diseases. It is permissible and becomes an act of the Sunnah if there are good intentions and Sharee‘ah limits are observed. It may become prohibited if the man fears injustice, or if a verbal or customary condition preventing polygyny is set when the marriage contract is concluded. Polygyny may be a successful solution to the problem of infidelity in question.
May Allaah guide us all to do what is best for us and the Muslim family – Allaah willing.

Tuesday, May 31, 2011

Precious things are hidden

Pearls beautiful manifestations of Allah’s design and creation are born and found in the depths of the ocean within the protection of an oyster shell. Many divers risk their lives to attain these jewels, their shine unmarred, hidden away from human touch & sight. They are lessons in nature for heedful eyes.
Have we ever wondered why pearls, the purest and whitest of natural jewels are not found floating on the surface of the ocean for all to see? Have we pondered why all beautiful things are hidden, the pomegranate seeds in their peel white coconut in a coarse shell, diamonds in a mine? And the most beautiful Being beyond our imaginations Allah Ta’ala . Among his best creation, the human being, Allah chose this honour for a woman in order to preserve, protect and purify her beauty and to make it eternal in paradise.

Wednesday, May 25, 2011

Sister you are beautiful

Sisters in Islam, you are beautiful. Stay true to yourself and to Allah, and Allah shall bestow on you Mercy and Forgiveness. Never lose hope in the future, Allah is with you.

Wednesday, April 20, 2011

The month of Rajab

The month of Rajab

Praise be to Allaah, the One, the Subduer, and blessings and peace be upon the Chosen Prophet and upon his good and pure family and companions.

Praise be to Allaah Who says (interpretation of the meaning):

“And your Lord creates whatsoever He wills and chooses” [al-Qasas 28:68]. The attribute of choosing or selecting is indicative of His Lordship and Oneness, and of the perfection of His Wisdom, Knowledge and Power.

One aspect of His choosing and preferring is the fact that He has chosen some days and months and given them preference over others. Among the months, Allaah has chosen four which He has made sacred, as He says (interpretation of the meaning):

“Verily, the number of months with Allaah is twelve months (in a year), so it was ordained by Allaah on the Day when He created the heavens and the earth; of them four are Sacred. That is the right religion, so wrong not yourselves therein…” [al-Tawbah 9:36]

These months are calculated according to the movements of the moon, not the movements of the sun, as the kuffaar do.

The Sacred Months are mentioned by implication in the Qur’aan, but their names are not given. Their names are mentioned in the Sunnah:

It was reported from Abu Bakrah (may Allaah be pleased with him) that the Prophet SAWS (peace and blessings of Allaah be upon him) gave his Farewell Sermon and said: “Time has completed its cycle and is as it was on the Day when Allaah created the heavens and the earth. The year is twelve months, of which four are sacred, three consecutive months – Dhoo’l-Qa’dah, Dhoo’l-Hijjah and Muharram – and the Rajab of Mudar which comes between Jumaada and Sha’baan.” (Reported by al-Bukhaari, no. 1741, in [Kitaab] al-Hajj, al-Khutbah Ayaam Mina; and by Muslim, no. 1679, in [Kitaab] al-Qisaamah, Baab Tahreem al-Dimaa’).

It was called Rajab of Mudar because [the tribe of] Mudar did not tamper with its timing, unlike the rest of the Arabs, who used to tamper with the months and change their order depending on whether they were in a state of war or not. This was the postponing referred to in the aayah (interpretation of the meaning):

“The postponing (of a Sacred Month) is indeed an addition to disbelief: thereby the disbelievers are led astray, for they make it lawful one year and forbid it another year in order to adjust the number of months forbidden by Allaah, and make such forbidden ones lawful.” [al-Tawbah 9:37]

It was also said that the reason why it was attributed to Mudar was because they venerated it and respected it so much, so it was attributed to them.

The reason why it is so called.

Ibn Faaris said in Mu’jam Maqaayees al-Lughah (p. 445):

The letters Ra’, jeem and ba’ form a root which indicates supporting and strengthening something with another thing. … Hence the phrase “Rajabtu’l-shay’” means I venerated it… It was called Rajab because they used to venerate it, and it is also venerated in Sharee’ah.

The people of the Jaahiliyyah used to call Rajab Munassil al-Asinnah[the one that causes the sharp heads of weapons to be taken off], as it was reported that Abu Rajaa’ al-‘Ataaridi said:

We would a rock, then if we found a better rock we would throw the first one aside and adopt the other. If we could not find a rock, we would make a pile of dirt, then we would bring a ewe and milk it over the pile of dirt, then we would do tawaaf around it. When the month of Rajab came, we would say Munassil al-Asinnah [the one that causes the sharp heads of weapons to be taken off], and we would not leave any spear or arrow that had an iron piece in it but we would take the metal head off and put it aside during the month of Rajab. (Narrated by al-Bukhaari).

Al-Bayhaqi said: the people of the jaahiliyyah used to venerate these sacred months, especially the month of Rajab, and they would not fight during this month.

Rajab is a sacred month

The Sacred months have a special status, which applies also to Rajab because it is one of these sacred months. Allaah says (interpretation of the meaning):

“O you who believe! Violate not the sanctity of the Symbols of Allaah, nor of the Sacred Month…” [al-Maa’idah 5:2]

This means: do not violate their sanctity which Allaah has commanded you to respect and forbidden you to violate, for this prohibition includes both vile deeds and vile beliefs.

Allaah says (interpretation of the meaning):

“so wrong not yourselves therein…” [al-Tawbah 9:36] meaning, in the Sacred Months. The pronoun here [translated here as “therein”] refers to these four sacred months, as stated by the Imaam of the Mufassireen, Ibn Jareer al-Tabari (may Allaah have mercy on him).

So we should pay attention to the sanctity of these four months, because Allaah has singled them out for a special status and has forbidden us to commit sins out of respect for their sanctity, for sins committed at this time are even worse, because of the sanctity of the time which Allaah has made sacred. Hence in the aayah quoted above, Allaah has forbidden us to wrong ourselves even though this – i.e., wronging ourselves, which includes committing sins – is forbidden during all the months of the year.

Fighting during the sacred months

Allaah says (interpretation of the meaning):

“They ask you concerning fighting in the sacred months. Say: fighting therein is a great (transgression)…” [al-Baqarah 2:217]

The majority of scholars state that (the prohibition of) fighting in the sacred months is abrogated by the aayah (interpretation of the meaning):

“Then when the sacred months have passed, then kill the Mushrikeen wherever you find them…” [al-Tawbah 9:5], and other aayat and reports which are general in application and which include commands to fight them.

Others say: it is not permissible to initiate fighting during the sacred months, but it is permissible to continue and conclude fighting, if it started at a different time. The fighting of the Prophet SAWS (peace and blessings of Allaah be upon him) against the people of al-Taa’if is interpreted in this way, because the fighting had begun at Hunayn in Shawwaal.

The above does not apply to fighting in self-defence. If the enemy attacks the Muslim lands, it is obligatory for the inhabitants to defend themselves, whether that happens during a sacred month or not.

Al-‘Ateerah (a kind of sacrifice)

During the Jaahiliyyah, the Arabs used to slaughter a sacrifice during Rajab as an act of worship towards their idols.

When Islam came, teaching that sacrifices were to be offered only to Allaah, this deed of the Jaahiliyyah was abolished. The fuqaha’ differed as to the rulings on offering sacrifices during Rajab. The majority of Hanafis, Maalikis and Hanbalis stated that the sacrifice of al-‘Ateerah was abrogated. Their evidence was the hadeeth, “There is no Fir’ and no‘Ateerah”, narrated by al-Bukhaari and Muslim from Abu Hurayrah.

The Shaafa’is said that al-‘Ateerah had not been abrogated, and they regarded it as mustahabb (recommended). This was also the view of Ibn Seereen.

Ibn Hajar said: this is supported by the hadeeth narrated by Abu Dawood, al-Nisaa’i, and Ibn Maajah, and classed as saheeh by al-Haakim and Ibn al-Mundhir, from Nubayshah, who said:

A man called out to the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him): We used to offer the sacrifice of al-‘Ateerah during the Jaahiliyyah in the month of Rajab. What do you command us to do? He said, Offer sacrifices, no matter which month is it…

Ibn Hajar said: the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) did not abolish it in principle, but he abolished the idea of making this sacrifice especially in Rajab.

Fasting in Rajab

There is no saheeh report from the Prophet SAWS (peace and blessings of Allaah be upon him) or from the Sahaabah to indicate that there is any particular virtue in fasting during Rajab.

The fasting that is prescribed in Rajab is the same as that prescribed in other months, namely fasting on Mondays and Thursdays, and the three days of al-Beed, fasting alternate days, and fasting Sirar al-Shahr. Some of the scholars said that Sirar al-Shahr refers to the beginning of the month; others said that it refers to the middle or end of the month. ‘Umar (may Allaah be pleased with him) used to forbid fasting in Rajab because it involved resemblance to the Jaahiliyyah. It was reported that Kharashah ibn al-Harr said: I saw ‘Umar smacking the hands of those who fasted in Rajab until they reached out for food, and he was saying, This is a month which was venerated in the Jaahiliyyah. (al-Irwaa’, 957; al-Albaani said: it is saheeh).

Imaam Ibn al-Qayyim said: the Prophet SAWS (peace and blessings of Allaah be upon him) did not fast for three consecutive months (i.e., Rajab, Sha’baan and Ramadaan) as some people do, and he never fasted Rajab at all, nor did he encourage people to fast this month.

Al-Haafiz ibn Hajar said in Tabayyun al-‘Ajab bimaa wurida fi Fadl Rajab:

No saheeh hadeeth that may be used as evidence has been narrated concerning the virtues of the month of Rajab or fasting this month or fasting in any specific part of it, or observing Qiyaam al-Layl specifically during this month. Imaam Abu Ismaa’eel al-Harawi al-Haafiz has already stated this before me, and we have narrated this from others also.

In Fataawa al-Lajnah al-Daa’imah it states: with regard to fasting specifically in Rajab, we do not know of any basis in Sharee’ah for doing that.

‘Umrah in Rajab

The ahaadeeth indicate that the Prophet SAWS (peace and blessings of Allaah be upon him) did not do ‘Umrah during Rajab, as it was narrated that Mujaahid said: ‘Urwah ibn al-Zubayr and I entered the mosque, and there was ‘Abd-Allaah ibn ‘Umar sitting near the room of ‘Aa’ishah (may Allaah be pleased with her). He was asked, “How many times did the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) do ‘Umrah?” He said, “Four times, and one of them was in Rajab.” We did not want to argue with him. We could hear ‘Aa’ishah Umm al-Mu’mineen brushing her teeth (i.e., the sound of the miswaak) in her room. ‘Urwah said, “O Mother of the Believers, did you not hear what Abu ‘Abd al-Rahmaan is saying?” She said, “What is he saying?” He said, “He is saying that the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) did ‘Umrah four times, one of them in Rajab.” She said, “May Allaah have mercy on Abu ‘Abd al-Rahmaan, [the Prophet SAWS (peace and blessings of Allaah be upon him)] never did ‘Umrah but he witnesses it (i.e., he was present with him), and he never did ‘Umrah during Rajab.” (Agreed upon).

It was reported by Muslim that Ibn ‘Umar heard this and did not say yes or no. Al-Nawawi said: the fact that Ibn ‘Umar remained silent when ‘Aa’ishah denied what he said indicates that he was confused, or had forgotten, or was uncertain. Hence it is an innovated bid’ah to single out Rajab for making ‘Umrah and to believe that doing ‘Umrah in Rajab has a specific virtue. Nothing to that effect has been narrated, besides the fact that the Prophet SAWS (peace and blessings of Allaah be upon him) is not reported to have made ‘Umrah during Rajab at all.

Shaykh ‘Ali ibn Ibraaheem al-‘Attaar (d. 724 AH) said:

One of the things that I have heard about the people of Makkah – may Allaah increase it in honour – is that they do ‘Umrah frequently during Rajab. This is something for which I know of no basis, all I know is that it was reported in the hadeeth that the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said: “ ‘Umrah in Ramadaan is equivalent to Hajj.”

Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) said in his Fataawaa:

As for singling out some of the days of Rajab for any kind of good deed, ziyaarah (visiting the House of Allaah, the Ka’bah) or anything else, there is no basis for this, because Imaam Abu Shaamah stated in his book al-Bida’ wa’l-Hawaadith: specifying acts of worship at times that were not specified by sharee’ah is wrong; no time is to be regarded as better than any other except in cases where the sharee’ah gave preference to a certain act of worship at a certain time, or stated that any good deed done at this time is better than good deeds done at other times. Hence the scholars denounced the practice of singling out the month of Rajab for doing ‘Umrah frequently.

But if a person goes for ‘Umrah during Rajab without believing that this has any particular virtue and because it is just a coincidence that it is easier for him to go at this time, then there is nothing wrong with that.

Bid’ah and innovations in the month of Rajab

Innovation in religion is one of the serious matters which go against the Book of Allaah and the Sunnah. The Prophet SAWS (peace and blessings of Allaah be upon him) did not die until after the religion had been perfected. Allaah says (interpretation of the meaning):

“… This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion…” [al-Maa’idah 5:3]

It was reported that ‘Aa’isha (may Allaah be pleased with her) said: the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said: “Whoever innovates something in this matter of ours which is not a part of it, will have it rejected.” (Agreed upon).

According to a report narrated by Muslim: “Whoever does an action which is not a part of this matter of ours will have it rejected.”

Some people have innovated a number of practices in Rajab, including the following:

- Salaat al-Raghaa’ib. This prayer became widespread after the first and best centuries, especially in the fourth century AH. Some liars fabricated this prayer, which is done on the first night of Rajab. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

Salaat al-Raghaa’ib is bid’ah according to the consensus of the scholars of religion, such as Maalik, al-Shaafa’i, Abu Haneefah, al-Thawri, al-‘Oozaa’i, al-Layth and others . The hadeeth that is narrated concerning it is a lie according to the consensus of the scholars who have knowledge of hadeeth.

- It was reported that major events happened in the month of Rajab, but none of these reports are true. It was reported that the Prophet SAWS (peace and blessings of Allaah be upon him) was born on the first night of Rajab, and that he received his Mission on the twenty-seventh, or twenty-fifth of this month. None of this is correct. It was reported with an isnaad that is not saheeh from al-Qaasim ibn Muhammad that the Prophet’s Night Journey (al-Israa’) took place on the twenty-seventh of Rajab. This was denied by Ibraaheem al-Harbi and others. One of the innovations that take place during this month is the recitation of the story of the Mi’raaj, and celebrations to commemorate it on the twenty-seventh of Rajab, or singling out this night to perform extra acts of worship such as Qiyaam al-Layl or fasting during the day, or rejoicing and celebrating. Some celebrations are accompanied by haraam things such as mixing of men and women, singing and music, all of which are not permitted on the two Eids which are prescribed in Islam, let alone innovated celebrations. Add to that the fact that there is no proof that the Israa’ and Mi’raaj happened on this date. Even if it were proven, that is no excuse for holding celebrations on this date, because nothing of the kind has been reported from the Prophet SAWS (peace and blessings of Allaah be upon him) or from his companions, may Allaah be pleased with them, or from any of the Salaf (early generations) of this Ummah. If it were a good thing, they would surely have done it before us. May Allaah help us.

- Salaat Umm Dawood halfway through Rajab.

- The du’aa’s which are recited specifically during Rajab are all fabrications and innovations.

- Visiting graves specifically in Rajab is bid’ah, because graves are to be visited at any time of the year.

We ask Allaah to make us of those who venerate the things that He has made sacred and adhere to the Sunnah of the Prophet SAWS (peace and blessings of Allaah be upon him) outwardly and inwardly, for He is the One Whom we should ask and He is Able to do that. And the close of our request is: praise be to Allaah, the Lord of ‘Aalameen (mankind, jinns and all that exists).

2839 .islam Q& A

Your eyes…. And Lowering The Gaze

Written by: Dr. Muhammad El Saqqa Eid

Allah says in the Quran {Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: And Allah is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty} (Surat Al Noor <24:30-31>)

And He also says:{Have We not given him two eyes, And a tongue and two lips, And pointed out to him the two conspicuous ways?} (Surat Al Balad <90:8-10>)

Eyes are the precious pearls that no price can afford. Allah has called them "The beloved things", or "the dear things", as came in the Hadith narrated by Al Bukhari, Al Tarmizi, and Ibn Habaan, that the prophet sala Allah alyh w salam said:"Allah said, 'If I deprive my servant of his two beloved things (i.e., his eyes) and he remains patient, I will vouchsafe him the Paradise in compensation for them.'''

The creation of the eye is one of the greatest secrets of God's powers, and an evidence thereto. Despite their small size in comparison with the whole organs around them, their scope of vision encompasses the whole wide universe including the sky, the earth, the sea, and all creatures.

The sense of sight comes in second in importance after the sense of hearing, as God says in the Quran in this concern what means :{Verily We created Man from a drop of mingled sperm, in order to try him: So We gave him (the gifts), of Hearing and Sight} (Surat Al Insan <076.002 >).

The sight is the mirror or a reflection of the body and its tool of distinction. It is the window though which we have see the surrounding world, and by which we can probe shapes, sizes and colors. The sight is man's means of identifying God's creatures and contemplating them. Allah says <> (Surat Al Ankabout <29:20>>).

And, as we have already said, because the eyes are the most precious things that we have, we should take good care of them and protect them against any potential and possible harm.

And among the many things that should help us protect our eyes and preserve their health and strength, is refraining from using them in what Allah forbids, because they are one of Allah's several bounties upon us. One of the acts that tire the eyes is watching pornographic films. Allah says in His Holy Book in this concern what means {surely the hearing and the sight and the heart, all of these, shall be questioned about that} (Surat Al Israa < 17:36>). Therefore, a Muslim should divert his/her senses from what displeases Allah, and should not consume them in what is not useful. Letting the gaze roam freely at what arouses the desire and causes fitah (temptation) contradicts completely with the healthy fitrah (innate nature of human) that Allah has given us.

Al Tabarany and Hakim reported from Abdu Allah Ibn Masoad, May Allah be pleased with him that he said: The prophet of Allah (peace and blessings of Allah be upon him) reported from Allah Almighty that He said: "The glance is a poisoned arrow of shaytaan (Satan). Whoever lowers his gaze for Allah, He will bestow upon him a refreshing sweetness, which he will find in his heart on the day he meets Him."

Lowering the gaze and its health benefits

The question is: Does lowering the gaze have any benefits to the human health?

Scientific research and studies proved that repeated desirous looking at the opposite sex, and the ensuing need to fulfill the suppressed and unfulfilled desires, lead to many problems as serious as productive system diseases, such as the cognition of prostate, the sexual inability, or total infertility.

Some social studies have also proved that, in western societies, not lowering the gaze leads to depression and other psychological disorders. Such studies also indicate that moral disintegration and sexual promiscuity in those societies are some of the results of the inexistence of a religious doctrine or ethical and moral restrictions that regulate such a noble sense and channel it into what conforms to the human physical and psychological health.

The sense of sight is absolutely the strongest of the senses as far as responding to sexual excitement is concerned. Using this sense unconsciously and indiscriminately in looking at what arouses the desires simply means that its owner is wasting it unknowingly, and consequently is wasting his/her own psychological balance in vain and in no return except for an illusion of enjoyment and pleasure. The best remedy for the desirous looking at the opposite sex is to remember that Allah is always there seeing us all the time, and is watching over our deeds.Remind yourself that Allah sees you but you can't see Him, so where on earth could you be able to commit a sin without being caught? Where would such a place be?. Also remind yourself of Allah's (thawab) forgiveness and reward for those who lower their gaze in fear and obedience of Him, as the prophet (peace and blessing of Allah be upon him) said, as narrated by Ahmad and Al Tabarany, <<Whoever( Muslim) looks at the beauties of a woman, then lowers his gaze, Allah will reward him with an act of worship that he feels its sweetness in his heart>>.

An anonymous from one of the coastal cities says "When I was young, my only pastime was to hang out with my friends in the streets and on the beach to look at beautiful women and girls and harass them. It used to give me great pleasure at first, then, over time, it turned to be something like addiction. I started to fall back in my studies, and the pictures of the girls and women I looked at, would stick to my mind and never left me when I was awake nor when I was asleep".

"And they came to me in my dreams. I started to live a strange life; a mixture of reality and dreams. Unlike all my peers , I failed to form any successful relation with any of my female colleagues.. My spirits were so low, and I started to go to psychiatrists, and to take sedatives, until someone advised me to get married, Which I did. I thought, like everyone did, that, with marriage, my problem would come to an end, and that my suppressed desires would be vented out naturally. Easier said! I realized that I suffered from sexual frigidity to a degree that I couldn’t imagine. Life turned dark in my eyes and I cried every night like a child".

"Day after day, and as I started to pray and read Quran regularly, peace returned to my soul. One day, I read that verse from surat Al Noor, in which God says what means (Say to the believing men that they should lower their gaze), and it was such a great day in my life. I became sure that this Book (The Quran) can not be the words of anyone but the Creator of this universe. I have loved Allah so much since that day, and loved His Book too. That Book ,whose letters and words touches every part of the human soul, and guide it to the light, purity and righteousness. And after obeying Allah, I recovered and came back to my previous normal state "

by Come! Let us spread the message of peace,the message of Islam.

Rights of Parents .

Rights of Parents
1. You should not cause them any harm even if they commit any excesses.
2. Respect and honour them in your speech and dealings with them.
3. Obey them in permissible acts.
4. If they are in need of money, assist them even if they are kafirs.
5. The following rights are due to parents after their death:
(a) Continue making duas of forgiveness and mercy for them. Continue sending rewards to them in the form of optional acts of worship and charity on their behalf.
(b) Meet their friends and relatives in a friendly way and also assist them wherever possible.
(c) If you have the finances, fulfil their unpaid debts and the permissible bequests that they have made.
(d) When they pass away, abstain from crying and wailing aloud or else their souls will be troubled.
6. According to the Shariah, the rights of the paternal and maternal grandparents are similar to those of the parents and they should be regarded as such.
7. Similarly, the rights of the maternal and paternal uncles and aunts are similar to those of the parents. This has been deduced from certain Ahadith. (Rasulullah sallallahu alayhi wa sallam said: “The maternal aunt has the status of one�s mother