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Category: Major Sins

Lowering the Gaze & the Sweetness of Iman – Shaykh Abdussalam al Shuwayir حفظه الله [Video|Ar-En subtitles]

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Lowering the Gaze & the Sweetness of Iman
Shaykh Abdussalam al Shuwayir حفظه الله [Video|Ar-En subtitles]
https://www.youtube.com/watch?v=qzyStw-uOMg [4 min]

The Prophet (ﷺ) said: “O youth, whoever amongst you is able to get married, then get married”. And this shows us the emphasis of performing this action and it is from the affairs that are pleasing to Allah. Indeed, it helps lower the gaze and protects the private parts.

Lowering the gaze, O noble brothers, is from the affairs that Allah commanded us with in His Book. Allah says addressing the men: “Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts.” (Al-Nur: 30) Then He addresses the women and says: “Tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts.” (Al-Nur:31)

This lowering of the gaze is from the affairs that has a place in the heart. Due to this Allah (ﷻ) coupled the lowering of the gaze with the action of the heart. Allah said: “Allah knows the fraud of the eyes, and all that the breasts conceal.” (Al-Ghafir:19) Therefore, you might be walking with your friend and you might look at something while he doesn’t know what you are looking at. And perhaps you might sneak a glance at something that is prohibited and he doesn’t know what it is you are looking at.

Therefore, it is stated in the Hadith that is with Ahmad and al-Hakim, the Hadith of Ibn Mas’ud, that the Prophet (ﷺ) said: “Whoever lowers his gaze from what Allah prohibits, while he is able to look at it, wanting what is with Allah (ﷻ), He will place in his heart the sweetness of Iman”.

And the people of knowledge say that the reason for the sweetness of Iman, after the Tawhid of Allah (ﷻ) and making one’s worship sincerely for Him, by freeing the heart from being attached to other than Him, is giving concern to those acts of worship done in secret. Therefore, an individual will not find an act of worship whereby he tastes the sweetness of Iman like the night prayer and spending in secret because only Allah (ﷻ) knows when one spends his wealth in secret. And wealth possesses sweetness and love in the heart. And from them is lowering the gaze and restraint.

During these times, lowering the gaze has become from the difficult affairs. An individual can be in his home with the doors closed and curtains drawn. And no one knows anything about him except Allah (ﷻ). Then he looks at his phone or at the screen in front of him. So he is looking at matters that are prohibited that no one else can see. However, if he remembers what is with Allah (ﷻ), and then he lowers his gaze hoping for what is with Allah (ﷻ), then let him rejoice because he will taste the sweetness of Iman. This is what the Prophet (ﷺ) said.

Many people say: I heard that Sufyan said that ‘there is a tremendous sweetness in seeking knowledge’, but I don’t experience it. And I heard that Ibrahim Ibn Adh’ham said that ‘there is a pleasure in the night prayer, if the children of the kings knew, they would fight us for it with their swords’, but I don’t experience it. And I heard that Abdullah Ibn Zubayr said that when he would stand for his prayer, he would be so preoccupied with his worship that he wouldn’t know who was beside him, to the extent that a hornet would come to him and sting him several times and he still wouldn’t move. Then he would say: I was preoccupied from it.

And in the Sunan of Abi Dawud, one of the companions would be shot by an arrow and he didn’t break his prayer saying: I was reading a Surah that is more beloved to me than the worldly life and all that is in it.

These affairs benefitted these people, but we don’t experience in our hearts what they experienced, due to two reasons that I mentioned to you earlier which is the issue of the actions of the heart, being attached to Allah (ﷻ), from negating partners and making one’s worship sincere. And from the types of making one’s worship sincerely for Allah is the sincerity of the actions of the heart. So you don’t rely upon, nor seek aid from, nor hope from, nor fear except Allah (ﷻ). And the second affair is giving concern to the acts of worship that are done in secret. And the Shaykh Taqi al-Din has a priceless statement regarding the acts of worship done in secret that he included in his book al-Istiqamah. And how it is that everyone has a door regarding acts of worship done in secret opened for him that are not opened for others. Therefore, giving concern to the acts of worship done in secret is important, in agreement to the statement of the Prophet (ﷺ): Indeed, it helps lower the gaze… Along with striving against the soul, the individual takes the means and from them is marriage.

Funeral Prayer (Janaazah) over the Muslims who committed Major Sins – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Bismillaah

Sharhu Sunnah : Lesson 31 : Point 40
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

والصلاة على من مات من أهل القبلة سنة والمرجوم والزاني والزانية والذي يقتل نفسه وغيره من أهل القبلة والسكران وغيرهم الصلاة عليهم سنة

And to pray over whoever dies from the People of the Qiblah is the Sunnah and over the one who has been stoned to death and the male fornicator and the female fornicator and the one who commits suicide and other than him from the People of the Qiblah and the drunkard and other than them, the funeral prayer over them is the Sunnah.

[Souncloud Audio Link] 

Transcribed Audio:

This is just as has preceded that whoever manifests eemaan and Islaam, we pray funeral prayer over him and he is from the People of the Qiblah and they are those who pray towards the Ka’bah (the direction of prayer of the Muslims), those people we deal with them in accordance with what is apparent so we judge them to be Muslims and we treat them as we treat the Muslims whilst they are alive and when they are dead.

His saying, “and likewise the one who has been stoned to death and the male fornicator and the female fornicator and the one who has committed suicide and other than him from the People of the Qiblah”, the sinful believer who does not exit from Islaam on account of his major sin is treated as a Muslim and supplication is made for him just like the person who commits suicide and just like the one who is stoned for fornication and the Prophet sallAllaahu `alayhi wa sallam prayed funeral prayer over those who were stoned to death. He prayed over Maa`iz radiyAllaahu `anhu and over Al-Ghaamidiyyah; the woman of the Ghaamidiyyah tribe radiyAllaahu `anhaa.[1] [2]

And he sallAllaahu `alayhi wa sallam would withhold from praying over some people such as the one who committed suicide and such as the person who misappropriated something from the booty in Allaah’s cause in order to discipline the people not because he was a disbeliever and therefore he gave permission to the companions to pray upon him and he did not prevent them from prayer over him because he is still a Muslim.

His saying, “and the drunkard and other than them, the prayer over them is Sunnah”, the one who drinks alcohol is a faasiq (sinner), the hadd (prescribed punishment) is established upon him. However, he does not exit from Islaam. So, if he dies then he is prayed over even if he used to drink alcohol because he is still from the People of the Qibla.

And his saying, “it is the Sunnah”, meaning it is from the Sunnah of the Messenger sallAllaahu `alayhi wa sallam, which it is obligatory to follow.[3]

Footnotes:

[1] This incident of Maa`iz with the long story connected to it; he came and he admitted what he had done and sought that he should be stoned to death is reported in Al-Bukhaariyy (6,820) in the book of hudood (prescribed punishments), Chapter 25 ‘Stoning to Death at the Musallaa (outdoor place of prayer)’ from the hadeeth of Jaabir.

Side point: contains the wording there when it mentions his story and that he was stoned to death and then at the end of it occurs that the Prophet sallAllaahu `alayhi wa sallam prayed over him.

Side point: Shaykh Al-Albaaniyy said with regard to that wording there it is quoted at the end of the narration in a disconnected form and Shaykh Al-Albaaniyy said in Irwa` Al Ghalil Volume 7, page 353 that this narration is actually shaaddah (contrary to what’s authentic) that the fact that the Prophet sallAllaahu `alayhi wa sallam himself prayed over Maa`iz is contrary to the correct reports. It’s only reported by one narrator Mahmood ibn Gheelaan to the exclusion of all other narrators of this hadeeth and Al-Haafidh ibn Hajar mentions their names in Fathul Baari Volume 12, page 115-116. Likewise, in addition Aboo Daawood reports in his Sunan hadeeth 3,186 from Aboo Burdah Al-Aslami that Allaah’s Messenger sallAllaahu `alayhi wa sallam did not pray over Maa`iz ibn Malik and he did not forbid prayer over him.  Shaykh Al-Albaaniyy said this report by Aboo Daawood is hasan, saheeh (good, authentic), Allaahu A’lam.

[2] This hadeeth that she was stoned to death and the Prophet sallAllaahu `alayhi wa sallam prayed over her, hadeeth being reported by Muslim (1,695) from hadeeth of Buraydah radiyAllaahu `anh.

[3] Side point: Shaykh as-Suhaymee hafizahullaah said,

“The author affirming that the prayer is said over all of them, there is tafseel  (detail) here  that needs to be mentioned, which is that he is to be prayed over by everyone except for the Imaam (ruler) because it is not befitting that the ruler should pray over those people so that the sinful people should not become emboldened to commit those sins and crimes. Rather, what is befitting is that they should be deterred from that. So, the ruler should not pray the funeral prayer over them. Rather, his deputy should pray over him so that the people should know that the ruler not praying over those people who have died, they should recognise it, it will be a deterrent for them and the people should recognise how despicable that action is, which has led the ruler to stay back from praying the funeral prayer over him. As for the rest of the nation then they should pray over those people.”

Transcribed by Saima Zaher.

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

We do not hold using the sword against anyone from the Ummah of Muhammad except upon those whom it becomes obligatory to use it upon – Aqeedah Tahawiyyah

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Aqeedah Tahaawiyyah: Lesson 38  : Point [156]
Dawud Burbank [Audio|English]

156. And we do not hold using the sword against anyone from the Ummah of Muhammad  (صلّى الله عليه وسلّم ) except upon those whom it becomes obligatory to use it upon.

[Souncloud Audio Link]

Narrated Ibn `Umar: The Prophet (ﷺ) said at Mina, “Do you know what day is today?” They (the people) replied, “Allah and His Apostle know better,” He said “Today is 10th of Dhul-Hijja, the sacred (forbidden) day. Do you know what town is this town?” They (the people) replied, “Allah and His Apostle know better.” He said, “This is the (forbidden) Sacred town (Mecca a sanctuary).” And do you know which month is this month?” They (the People) replied, “Allah and His Apostle know better.” He said, ”This is the Sacred (forbidden) month .” He added, “Allah has made your blood, your properties and your honor Sacred to one another (i.e. Muslims) like the sanctity of this day of yours in this month of yours, in this town of yours.” (See Hadith No. 797, Vol. 2.)

[Sahih al-Bukhari 6043 (Book 78, Hadith 73). Translated by Dr. Muhamamd Muhsin Khan]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

People of Tawheed who are guilty of major sins will not remain forever in the Fire – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 36  : Point [146]

146. And those guilty of major sins (Ahlul-Kabaa’ir) [from the Ummah of Muhammad] will not remain forever in the Fire, if they die as people upon Tawheed

[Souncloud Audio Link]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

The Correct Creed Concerning the Ruling on Those who Commit Major Sins – Dr. Saleh As-Saleh [Audio|En]

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As for the Ahl-ul-Sunnah wal-Jammah, and they are the Companions of the Prophet -sallAllaahu alayhi wa sallam– and those who followed them in goodness, they say that the sinner does not stay in the Hell-Fire for eternity as a long as he does not make something prohibited as permissible.  However, if he dies knowing that it is a sin, but the Shaytaan prompted him to commit the sin, then he does not stay in the Hell-Fire for eternity, in fact he is under the Will of Allaah, if Allaah wants He will pardon him and enter him into Paradise due to his Islaam and Eemaan and if Allaah wants, He will punish him in the Hell-Fire according to the amount of sin, then after he has been purified and cleared Allaah will take him out of the Hell-Fire to Paradise.

.. Therefore, whatever is less than Shirk then it is under the Will of Allaah, and committing suicide is less then Shirk, likewise is Zina (adultery & fornication), stealing and drinking alcohol.  All of these things are sins that are less than Shirk, and those who carry them out are under the Will of Allaah.  If a person dies while committing that sin then it is up to Allaah – Subhanahu – if He wants to forgive him due to righteous actions and the Islaam which is with him, or if Allaah wants, He will punish him in the Hell-Fire according to the amount of sins that he had committed.

– Ibn Baaz (Ref Here)

[Download Link]

Posted from : Audio Series : 
The Correct Creed – Based upon the book of Shaykh al Burjiss

Related Links:

  1. Rebelling with the Sword and Performing Takfeer Due to Major Sins – Imaam ad-Dhahabi
  2. The Ruling of Committing Suicide & not having Patience upon Trials – Ibn Baaz
  3. None of you should die Except while he is having good thoughts about Allah – Imam Nawawī’s & al-Manāwī
  4. The Fitnah of Takfeer (Imputing kufr on Muslims) – Dr Saleh as Saleh
  5. Hypocrisy in Belief (Nifaaq I’tiqaadee) and Hypocrisy in Action (Nifaaq ‘Amaliy) – Shaykh Salih Fawzaan

Can I use the Credit Card, if I duly pay the Bills without Paying Interest (Riba) ?

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The first question of Fatwa no. 7425

Q 1: There is a card which facilitates financial transactions in Western countries, as it helps a person to do without carrying cash with them. A person can purchase any goods they want with this card, then at the end of each month they receive a bill with the sum of money they have to pay for what they bought using this card, and they pay the full amount without any increase. This process protects one’s money from being stolen. But there is a condition for receiving this card. Depending on the terms of the card, one may pay interest charges for every day of delay on the amount that they do not pay within twenty five days.

Is it permissible to deal with this card taking into account that a person can avoid dealing with Riba (usury/interest) if they pay the bill during the twenty five days grace period?

A: If the reality is as you have mentioned, then such dealing is not permissible as this contract contains Riba (usury/interest) because you stipulate paying Riba in case of delaying payment.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member –  Member – Deputy Chairman – Chairman
`Abdullah ibn Qa`ud – `Abdullah ibn Ghudayyan – `Abdul-Razzaq `Afify – `Abdul-`Aziz ibn `Abdullah ibn Baz

http://alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=5036&PageNo=1&BookID=7

Also Read :

Understanding the Texts of Threats – Shaykh Ibn Uthaymeen

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فتاوى نور على الدرب :Original Title
Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

Question:

One of the Sudanese brothers living in the kingdom (of Saudi Arabia) in the city of Bāḥah asks: The people of the Sunnah and the mainstream community of Muslims state that the final destination of those who worship Allah with Tawḥīd – the Muslim monotheists – will eventually be Paradise. Yet there have come examples in some ḥadīth (prophetic narrations) that:

لا يَدْخُلُ الجَنَّةَ قَاطِعُ رَحْم

“Someone who breaks ties of kinship will not enter Paradise.” 

And:

لا يَدْخُلُ الجَنَّةَ نَمَّامٌ

“A slanderer will not enter Paradise.” 

So, will the Muslim monotheists who happen to fall into these two groups never enter Paradise as is apparent from these texts, or how do we understand them?

Answer by Shaykh al-Uthaymeen:

These texts pertaining to threats and others similar to them, whether from ḥadīth or verses of the Qur’aan, are what led the Khawārij and Mu’tazilah sects to state that anyone who commits a major sin will remain forever in the fire (of Hell). This is because they take these general texts and forget other general ones that conflict (and must be taken along) with these. And there are many proofs that state that Muslim monotheists or those with faith in their hearts even equal to a seed’s worth will not remain in the fire forever.

Likewise, the generality of the texts pertaining to hopes and promises that mention that believers will enter Paradise led the Murjiah sect to disregard the texts of threats. They said that any believer, even if he were a wicked sinner, would never enter the fire. So, these people take only these general texts and those others sects take only the general texts of threats.

However, Allah has guided the people of the Sunnah and the main community of Muslims to the middle, moderate belief that combines the understanding of both evidences in conjunction. This belief is that someone who commits a major sin does not thereby completely leave his faith. He may be deserving of punishment but Allah could simply forgive him and not put him into the fire, or perhaps someone else could pray for him and as a result Allah may not punish him. His punishment could also be expiated by other means. However, if no means are present whereby he can avoid punishment, then he may be punished in the fire according to the extent of his action, and after that he would be in Paradise. This is the methodology and understanding of the people of Sunnah and the community of mainstream Muslims.

Based on this understanding, the general ḥadīth of threats like those the questioner mentioned: “Someone who breaks ties of kinship will not enter Paradise,” and “A slanderer will not enter Paradise,” are understood to mean that such people will not enter Paradise by a perfect, absolute entrance without punishment. Rather, punishment may precede that (his entrance to Paradise) if nothing wipes out that sin like Allah’s forgiveness or something else. So the meaning is he will not enter Paradise absolutely and perfectly without some sort of punishment preceding that; by this meaning all the evidences are understood together (with no contradiction).

Click the below link to read or download the full document

Understanding the Texts of Threats – Shaykh Ibn Uthaymeen [PDF]

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