Shaykh started out by talking about an incident where a teenager girl committed suicide over Facebook or MySpace. She became friendly with some boy that she met over Facebook/MySpace and he would always compliment her. But after a few weeks, the boy inexplicably turned mean; writing her mean messages on her wall. He said some outrageous things that made her commit suicide. But the boy turned out to be a hoax and was an adult that was playing around with a thirteen year old mind. Moral of the story is that we have to control our tongue. Never underestimate the power of good words. A few good words will make that much of a difference.
From last week, we learned the word "buyut" means masajids, but it also refers to the houses of the believers. For the sisters, the house is their masajid.
The Prophet (sallahu alaihyi wa salaam) said, "Do not make your houses as graveyards." If we always pray in the masajids, then we should pray our sunnash at our homes, so that prayer is established. Your house is not a hotel. One should carry the spirit of the masajid to their house. We need to make our houses an Islamic environment as much as we can. For the sisters, the house is their masajid.
Ayah 37:
رِجَالٌ لَّا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَن ذِكْرِ اللَّهِ وَإِقَامِ الصَّلَاةِ وَإِيتَاءِ الزَّكَاةِ
يَخَافُونَ يَوْمًا تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالْأَبْصَارُ
[Are] men whom neither commerce nor sale distracts from the remembrance of Allah and performance of prayer and giving of zakah. They fear a Day in which the hearts and eyes will [fearfully] turn about.
men رِجَالٌ
not لَّا
distracts تُلْهِيهِمْ
commerce/trade تِجَارَةٌ
nor وَلَا
sale بَيْعٌ
from عَن
remembrance ذِكْرِ
Allah اللَّهِ
establish وَإِقَامِ
salah (prayer) الصَّلَاةِ
giving وَإِيتَاءِ
alms-giving الزَّكَاةِ
they fear يَخَافُونَ
day يَوْمًا
overturned تَتَقَلَّبُ
in it فِيهِ
hearts الْقُلُوبُ
eyes وَالْأَبْصَارُ
This ayah discusses about those that give priority to obeying Allah (swt) and doing what He wants and pleases Him over doing what they want and what pleases them. The ayah was revealed when Abduallah bin Umar was in the marketplace and the iqamah for prayer was called, so they closed their stores and went to the masjid and the ayah was revealed. They feared the punishment of missing prayer on the Day of Judgement. The reflects on how one should commit to salah ON time and focus on the salah itself (the quality of it). We should worry about praying our five obligatory prayers with the quality and not worry about the quantiy of salah we pray (meaning the extra sunnah).
What determines the quality of salah?
o Intention (niyaa`)
o Khushoo
o Conformity
The Prophet (sallahu alaihyi wa salaam) said "Pray as you see me pray."
Ayah 38:
لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ مَا عَمِلُواْ وَيَزِيدَهُم مِّن فَضْلِهِ وَاللَّهُ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ
That Allah may reward them [according to] the best of what they did and increase them from His bounty. And Allah gives provision to whom He wills without account.
may reward them لِيَجْزِيَهُمُ
Allah اللَّهُ
best أَحْسَنَ
of what مَا
they did عَمِلُواْ
And increase them وَيَزِيدَهُم
of مِّن
bounties فَضْلِهِ
and Allah وَاللَّهُ
provides/gives يَرْزُقُ
to whom مَن
He wills يَشَآءُ
without بِغَيْرِ
account حِسَابٍ
In the previous ayah, Allah states those that have the fear of Day of Judgment and then in this ayah, Allah states their reward. Its not the quantity of your deeds, but the QUALITY of your deeds. Ahsaan amala. If Allah was to reward us for what we have done, then we have not deserved it.
Ayah 39:
وَالَّذِينَ كَفَرُواْ أَعْمَـلُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْآنُ مَآءً حَتَّى إِذَا جَآءَهُ لَمْ يَجِدْهُ شَيْئاً وَوَجَدَ اللَّهَ عِندَهُ فَوَفَّـهُ حِسَابَهُ وَاللَّهُ سَرِيعُ الْحِسَابِ
But those who disbelieved - their deeds are like a mirage in a lowland which a thirsty one thinks is water until, when he comes to it, he finds it is nothing but finds Allah before Him, and He will pay him in full his due; and Allah is swift in account.
And for those who وَالَّذِينَ
disbelieved كَفَرُواْ
Their good deeds أَعْمَـلُهُمْ
mirage كَسَرَابٍ
lowland بِقِيعَةٍ
to assume/to think/to perceive يَحْسَبُهُ
thirsty one الظَّمْآنُ
water مَآءً
until حَتَّى
when إِذَا
he comes to it جَآءَهُ
not لَمْ
he finds it يَجِدْهُ
anything شَيْئاً
and he finds وَوَجَدَ
Allah اللَّهَ
with him عِندَهُ
who will pay him فَوَفَّـهُ
his due حِسَابَهُ
and Allah وَاللَّهُ
swift سَرِيعُ
account الْحِسَابِ
This ayah is full of balagaha!!!
A kafir is one who does not submit or reject the faith (non-Muslims).
There are two kinds of disbelievers that Allah sets forth. In this ayah, we focus on the first kind. The first one is that of the disbelievers who call others to their disbelief, thinking that they have good actions and beliefs. Their likeness is that of a mirage which is seen in a desert plain, looking from a distance as if it is a deep sea. If a person who is in need of water sees the mirage, he thinks that it is water so he heads towards it thinking to drink it. But when he reaches it, he finds nothing. So the disbeliever thinks he is doing something good and that he has achieved something, but when Allah judges him on the Day of Judgment, Allah will bring to account and examine his deeds. H will find that nothing has been accepted either because of lack of belief or that he did not follow the proper ways of Shari'ah.
Narrated from Ubayy bin Ka`b, Ibn `Abbas, Mujahid, Qatadah and others, it was reported that on the Day of Resurrection it will be said to the Jews, "What did you used to worship'' They will say, "We used to worship `Uzayr the son of Allah.'' It will be said to them, "You have lied. Allah has not begotten a son. What do you want'' They will say, "O Lord, we are thirsty, give us something to drink.'' It will be said to them, "Do you not see'' Then Hell will be shown to them as if it is a mirage, parts of it consuming other parts, and they will go and fall into it. This is the parable of one whose ignorance is deep and advanced.
Ayah 40:
أَوْ كَظُلُمَـتٍ فِى بَحْرٍ لُّجِّىٍّ يَغْشَـهُ مَوْجٌ مِّن فَوْقِهِ مَوْجٌ مِّن فَوْقِهِ سَحَابٌ ظُلُمَـتٌ بَعْضُهَا فَوْقَ بَعْضٍ إِذَآ أَخْرَجَ يَدَهُ لَمْ يَكَدْ يَرَاهَا وَمَن لَّمْ يَجْعَلِ اللَّهُ لَهُ نُوراً فَمَا لَهُ مِن نُورٍ
Or [they are] like darknesses within an unfathomable sea which is covered by waves, upon which are waves, over which are clouds - darknesses, some of them upon others. When one puts out his hand [therein], he can hardly see it. And he to whom Allah has not granted light - for him there is no light.
or أَوْ
like the darkness كَظُلُمَـتٍ
in فِى
body of water/ sea بَحْرٍ
high seas لُّجِّىٍّ
covers it يَغْشَـهُ
wave مَوْجٌ
on مِّن
top of it فَوْقِهِ
clouds سَحَابٌ
darkness ظُلُمَـتٌ
some of it بَعْضُهَا
on top فَوْقَ
of others بَعْضٍ
if إِذَآ
stretches out أَخْرَجَ
hand يَدَهُ
hardly لَمْ يَكَدْ
he can see it يَرَاهَا
and he who وَمَن
not لَّمْ
made يَجْعَلِ
Allah اللَّهُ
for him لَهُ
light نُوراً
not فَمَا
for him لَهُ
any مِن
light نُورٍ
In this ayah, Allah describes the second type of disbelievers. Those whose ignorance is simple, uneducated, blindly follows the leaders of disbelief, Allah compares them to those he can hardly see it because it is so intensely dark. This is the parable of the heart of the disbeliever who merely follows and does not know the true nature of the one whom he follows or where he is going.
Tuesday, May 26, 2009
Monday, April 27, 2009
Class #10: April 22nd, 2009
Yay! Surat an-Nur is baaack! We miss Shaykh Muhammad. :)
Shaykh Jamal Zarabozo said that when we study the Qur’an, we have to make sure our intentions are correct. Sometimes what we want from the Qur’an, is not as important as what the Qur’an wants for you to gain. Is what we want consistent with what the Qur’an is for? The Qur’an came to lead, to show you the way, to guide; not to follow.
We are not huffadh (preservers) of the Qur’an, the Qur’an is huffadh (preserver) of us.
Verse 35 of Surat an-Noor – Light Upon Light
"Allah is the Light of the heavens and the earth. The example of His Light is like a niche within which there is a lamp; the lamp is within glass, the glass as if it were a pearly star lit from the blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if it were untouched by fire. Light upon light. Allah guides whom He wills. And Allah presents examples for all people, and Allah is Knowing of all things."
Allah describes Himself as light; His Message as light; the Prophet Muhammad (s) as light.
Noor - Light
Sama’ - Sky, heaven
`Ard - Earth
Mithal - Like, similar
Miskha - Niche
Misbah - the source or projector of light
Zujaaja - Glass vessel
Kokabun - Star
Duree - Star made of pearls, very shiny OR reflective, reflection
Yuqad - To light
Sajarah - Tree
Mubarakah - Blessed
Zaytuna - Olive
Sharqeeya - East
Gurbiya - West or western
Yaqad - About
Zayt - Olive oil
Yudi’ - Luminate, to glow
Tamsasa - To touch
Sometimes we get bothered by the rules and guidelines set down by Allah subhanahu wa ta`ala but they are for our own benefit. This is a reminder to us, while Allah is giving us guidelines, that this is truly a mercy come to us, a light to lead us out of darkness. This should not become a source or cause of our misery – Allah gave us these guidelines to benefit us.
The Analogy
Ayat un-Nur is so detailed. There is a special place which is chosen because it allows for the most light to be shone – that niche is then filled with a lamp, whose glass shines from its own purity. The glass is crystal clear, and is so pure that it glows. The light within the lamp is lit from olive oil, from a blessed olive tree. The olive oil itself is so pure that it glows. If you see extra virgin olive oil, it is thick and smells beautiful. So the oil glows, the glass shines, the lamp is placed in a niche which allows for the most light… The olive tree is neither in the west or the east – it is in a position where it will get sun at all times, at sunrise and sunset, which will make it produce only the best oil. Light upon light – meaning the light of the olive oil, on top of the light of the glass, on top of the light of the lamp, which is in a niche that provides light in all directions.
This is Allah subhanahu ta`ala – His Light, the light of His Message, and the light of the Messenger (s). What does this mean? That the Sunnah and the Shari’ah are carefully planned and placed to provide the most light and guidance in this life and the hereafter. Light upon light – you must bring together the light of your iman with the light of the divine message and its guidelines. This can also be taken as the light of the Qur’an and the Sunnah together. Both are needed – one will not suffice.
HOMEWORK
Ayah 36 – “In houses which Allah has ordered to be raised and to be honored. And then His name is remembered in those houses, exalting Him in the mornings and the evenings.”
Shaykh Muhammad ibn Faqih wants to start a campaign in the next two weeks to change how we treat masajid. We should not disrespect the masajid. We need to go to the masjid and glorify Allah’s names in the mornings and the evenings. We need to maintain our masajid. We must cultivate love and respect to the Houses of Allah. The masajid belong to Allah, do not celebrate or praise anyone besides Allah within them. The masjid does not belong to the people.
Shaykh Jamal Zarabozo said that when we study the Qur’an, we have to make sure our intentions are correct. Sometimes what we want from the Qur’an, is not as important as what the Qur’an wants for you to gain. Is what we want consistent with what the Qur’an is for? The Qur’an came to lead, to show you the way, to guide; not to follow.
We are not huffadh (preservers) of the Qur’an, the Qur’an is huffadh (preserver) of us.
Verse 35 of Surat an-Noor – Light Upon Light
"Allah is the Light of the heavens and the earth. The example of His Light is like a niche within which there is a lamp; the lamp is within glass, the glass as if it were a pearly star lit from the blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if it were untouched by fire. Light upon light. Allah guides whom He wills. And Allah presents examples for all people, and Allah is Knowing of all things."
Allah describes Himself as light; His Message as light; the Prophet Muhammad (s) as light.
Noor - Light
Sama’ - Sky, heaven
`Ard - Earth
Mithal - Like, similar
Miskha - Niche
Misbah - the source or projector of light
Zujaaja - Glass vessel
Kokabun - Star
Duree - Star made of pearls, very shiny OR reflective, reflection
Yuqad - To light
Sajarah - Tree
Mubarakah - Blessed
Zaytuna - Olive
Sharqeeya - East
Gurbiya - West or western
Yaqad - About
Zayt - Olive oil
Yudi’ - Luminate, to glow
Tamsasa - To touch
Sometimes we get bothered by the rules and guidelines set down by Allah subhanahu wa ta`ala but they are for our own benefit. This is a reminder to us, while Allah is giving us guidelines, that this is truly a mercy come to us, a light to lead us out of darkness. This should not become a source or cause of our misery – Allah gave us these guidelines to benefit us.
The Analogy
Ayat un-Nur is so detailed. There is a special place which is chosen because it allows for the most light to be shone – that niche is then filled with a lamp, whose glass shines from its own purity. The glass is crystal clear, and is so pure that it glows. The light within the lamp is lit from olive oil, from a blessed olive tree. The olive oil itself is so pure that it glows. If you see extra virgin olive oil, it is thick and smells beautiful. So the oil glows, the glass shines, the lamp is placed in a niche which allows for the most light… The olive tree is neither in the west or the east – it is in a position where it will get sun at all times, at sunrise and sunset, which will make it produce only the best oil. Light upon light – meaning the light of the olive oil, on top of the light of the glass, on top of the light of the lamp, which is in a niche that provides light in all directions.
This is Allah subhanahu ta`ala – His Light, the light of His Message, and the light of the Messenger (s). What does this mean? That the Sunnah and the Shari’ah are carefully planned and placed to provide the most light and guidance in this life and the hereafter. Light upon light – you must bring together the light of your iman with the light of the divine message and its guidelines. This can also be taken as the light of the Qur’an and the Sunnah together. Both are needed – one will not suffice.
HOMEWORK
Ayah 36 – “In houses which Allah has ordered to be raised and to be honored. And then His name is remembered in those houses, exalting Him in the mornings and the evenings.”
Shaykh Muhammad ibn Faqih wants to start a campaign in the next two weeks to change how we treat masajid. We should not disrespect the masajid. We need to go to the masjid and glorify Allah’s names in the mornings and the evenings. We need to maintain our masajid. We must cultivate love and respect to the Houses of Allah. The masajid belong to Allah, do not celebrate or praise anyone besides Allah within them. The masjid does not belong to the people.
- Come next week with ideas about what we can do about the masjid. Can we pull off a national Masjid day: clean them, decorate them? We need to connect and respect the masjid. Bring awareness of the adab and etiquette of the masjid. Next week the class will start at 7pm and we will have Q&A to discuss this idea.
Tuesday, April 14, 2009
Class #9: April 8th Notes
Review from Last Week
The Prophet (saws) prohibited the believers from sitting (gathering) in the streets (sitting on the side of the road). The sahabah said that they didn’t have any other option and that this was part of their tradition. The prophet then said, “If you insist, then observe the rights of the streets.
The etiquettes are:
1. Lowering your gaze
2. Return the greeting (salam)
3. Enjoin what is good & forbid what is wrong
4. Hold back from any harm upon anyone
(32) And marry the unmarried among you and the righteous among your male slaves and female slaves. If they should be poor, Allah will enrich them with His bounty, and Allah is all-Encompassing and Knowing.
Definitions
ankiHu : imperative form of nakaHa; nikaH means marriage; implies a two-way commitment
al-ayama (plural of ayyim) : unmarried individual
al-SaliHin : righteous; pious
`ibadikum (plural of `abd) : male slave
ima’ikum (plural of amah) : female slave
fuqara' (plural of faqir) : needy
yughnihim : to enrich them
Tafsir
* Allah in this verse is showing the proper and Islamic method of fulfilling one’s physical and emotional needs.
* The Prophet (saws) says, “If a man with whom you are pleased with his level of commitment to his faith and his trust, marry him your daughters. If you do not follow this, it will turn into a huge fitnah/corruption will spread.”
* This verse is addressing the guardians (parents, fathers, uncles, heads of households, the community leadership, etc.) to marry the unmarried children/community members, to pursue it and to help facilitate this as well.
* If the unmarried chooses not to get married, then no one can force him. This ayah makes the act of getting married mustahabb (recommended), even though it is a sunnah. But the prophet (saws) said, “Oh young men, whosoever can afford marriage, then let them get married, for it is more effective in helping you lower his gaze and preserve his chastity. And whosoever cannot do so, then let him fast.”
Slaves and their Status in Islam
* Abolishing slavery completely would have caused a war when Islam was revealed.
* Instead, it regulated it and changed the perception of slaves. Here, Allah (swt) says to help them get married, if they are righteous.
* Unjustified physical abuse to a slave is grounds for the slave to obtain their own freedom.
Waliyy – guardian
* This ayah implies that having a waliyy is necessary, at least on behalf of the woman.
Financial Status
* Financial ability is necessary, but it is not a condition. Use marriage as a means to achieve financial independence for marriage will motivate a person to achieve financial independence.
The Prophet (saws) prohibited the believers from sitting (gathering) in the streets (sitting on the side of the road). The sahabah said that they didn’t have any other option and that this was part of their tradition. The prophet then said, “If you insist, then observe the rights of the streets.
The etiquettes are:
1. Lowering your gaze
2. Return the greeting (salam)
3. Enjoin what is good & forbid what is wrong
4. Hold back from any harm upon anyone
(32) And marry the unmarried among you and the righteous among your male slaves and female slaves. If they should be poor, Allah will enrich them with His bounty, and Allah is all-Encompassing and Knowing.
Definitions
ankiHu : imperative form of nakaHa; nikaH means marriage; implies a two-way commitment
al-ayama (plural of ayyim) : unmarried individual
al-SaliHin : righteous; pious
`ibadikum (plural of `abd) : male slave
ima’ikum (plural of amah) : female slave
fuqara' (plural of faqir) : needy
yughnihim : to enrich them
Tafsir
* Allah in this verse is showing the proper and Islamic method of fulfilling one’s physical and emotional needs.
* The Prophet (saws) says, “If a man with whom you are pleased with his level of commitment to his faith and his trust, marry him your daughters. If you do not follow this, it will turn into a huge fitnah/corruption will spread.”
* This verse is addressing the guardians (parents, fathers, uncles, heads of households, the community leadership, etc.) to marry the unmarried children/community members, to pursue it and to help facilitate this as well.
* If the unmarried chooses not to get married, then no one can force him. This ayah makes the act of getting married mustahabb (recommended), even though it is a sunnah. But the prophet (saws) said, “Oh young men, whosoever can afford marriage, then let them get married, for it is more effective in helping you lower his gaze and preserve his chastity. And whosoever cannot do so, then let him fast.”
Slaves and their Status in Islam
* Abolishing slavery completely would have caused a war when Islam was revealed.
* Instead, it regulated it and changed the perception of slaves. Here, Allah (swt) says to help them get married, if they are righteous.
* Unjustified physical abuse to a slave is grounds for the slave to obtain their own freedom.
Waliyy – guardian
* This ayah implies that having a waliyy is necessary, at least on behalf of the woman.
Financial Status
* Financial ability is necessary, but it is not a condition. Use marriage as a means to achieve financial independence for marriage will motivate a person to achieve financial independence.
Tuesday, April 7, 2009
Class #8: April 1st Notes
Registration Policy: People have until the 15th of this month to register for Part 2
Shaykh Muhammad ibn Faqih: I want this class to be interactive. Words of advice from his Shaykh’s teacher: Three points. “Lower your gaze, preserve your chastity; no matter how hard you try, you will not be able to avoid it. If you ever see something haraam, then make sure you resort to the remedy or cure for it: tawba and astaghfar.”
Verses 30 - 31
“Say O Muhammad to the believing men to lower their gaze (from the haraam), to guard their private parts (or preserve one’s chastity) at all times. That is most purifying for them (their hearts, souls, their very person) and indeed Allah is well-acquainted with what they do.
Say to the believing women to lower their gaze as well and protext their private parts, and not show their beauty except that which appears of it normally. And let them strike their khimar over their junubiyan, and not expose their beauty except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their women, that which their right hands possess, or children who have not reached puberty. And let not women stamp their feet to show the adornments they have hidden. And turn to Allah, all of you O believers, that you may succeed.”
This is our personal firewall from spiritual viruses. This is meant to enforce a pure environment which will allow us to preserve and maintain haya`.
What is desensitization? It is when something that would be considered shocking, due to overexposure, becomes commonplace and normal. Allah subhanahu wa ta`ala knows that we have this weakness, and He knows that if we are constantly exposed to wrong, it will mean we will no longer know what is right and what is wrong. It is part of our innate nature, part of our fitra, to cover our private parts and not look at other people’s private parts. Haya` is part of our fitra. But through constant exposure, we can get desensitized and lose our sense of haya` - and this can become widespread throughout society. This means we can no longer have a virtuous society.
Example: Ted Bundy who is a mass killer and rapist. It all started one day when he was driving home from work and he saw a magazine with a half-naked person on the cover and bought it -> addicted to porn -> mass rapist/killer. That’s how it all started.
When one lowers their gaze, they preserve the purity and innocence of their hearts and spirits. They are able to preserve their chastity and worship Allah. To stare (out of curiosity or lust) is not allowed. In the Shari’ah you cannot look at a person of the opposite gender for a long period of time; you also cannot look at someone from the same gender for a long time if it is out of lust. This message is for he true believers, those who want to reserve this special connection and relationship with Allah subhanahu wa ta`ala and maintain their purity. Knowledge is light in the hearts of the believers. It cannot be given to sinners.
Why did Allah (swt) address men and women separately?
Allah is pointing out the danger of not following these acts, and enforcing that this is an issue for believing men and women. It can also be specific instructions to each gender. It may also be that they disobey for different reasons, which is why He addresses them differently.
Allah (swt) told the Believers to also lower their voices while around the Prophet (saws).
Hijab
Allah subhanahu wa ta`ala honors women in the Qur’an. The body of a woman should be put on a pedestal – it is where life is made. This includes the bodies of the most sacred people that walked on Earth – they were shaped in the body of a woman. That body should not be exploited or misused or reconstructed; it should be preserved. Which religion honors it the most? Islam. These ayat are one place where Allah subhanahu wa ta`ala honored the bodies of women. Generally speaking, women have a beauty. It is not to be flaunted, except that which normally appears. Does that mean women should not expose their bodies except that which happens in normal situations? What does that mean?
The khimar is a head-covering. The junubiyan is the upper chest area.
Mahram
The husband and wife can see anything of each other. Besides that, there are certain categories of men who can see but the Sunnah defines the limits of what can be seen. So the fathers (which includes grandfathers, great-grandfathers, etc. on the mother and father side), or their father-in-laws, or their sons (grandsons, great-grandsons, etc.), the sons of their husbands (step-sons), or their brothers, or their brothers’ sons, or their sisters’ sons (nephews whether from half or full or foster siblings), or from the believing women, or their right hand’s possessions, or men who do not desire – old men or mentally-handicapped men, or children who have reached an age where they can distinguish beauty. We are not only responsible for ourselves, we are also responsible for those we affect – we will be asked about tempting others. (In Surat an-Nisa, the uncle is part of the mahram).
Lowering The Gaze
Bad images – one glimpse – is an arrow from Shaytan that is aimed at your heart.
When Can People See Each Other (Hair, etc.)
* Emergency situations and for medical treatment.
* During an engagement, when both parties are ready to get married (like seriously right away).
* For security reasons or criminal/legal reasons
* Women who understand the rule of not exposing a Muslim woman, can see you without hijab.
o You should not take off your hijab in public places, like bathrooms, where there are non-Muslim women.
o If you violate this ruling, this will be considered a sin.
A foster child can be breastfed anytime in two years for it to be considered a foster child.
Shaykh Muhammad ibn Faqih: I want this class to be interactive. Words of advice from his Shaykh’s teacher: Three points. “Lower your gaze, preserve your chastity; no matter how hard you try, you will not be able to avoid it. If you ever see something haraam, then make sure you resort to the remedy or cure for it: tawba and astaghfar.”
Verses 30 - 31
“Say O Muhammad to the believing men to lower their gaze (from the haraam), to guard their private parts (or preserve one’s chastity) at all times. That is most purifying for them (their hearts, souls, their very person) and indeed Allah is well-acquainted with what they do.
Say to the believing women to lower their gaze as well and protext their private parts, and not show their beauty except that which appears of it normally. And let them strike their khimar over their junubiyan, and not expose their beauty except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their women, that which their right hands possess, or children who have not reached puberty. And let not women stamp their feet to show the adornments they have hidden. And turn to Allah, all of you O believers, that you may succeed.”
This is our personal firewall from spiritual viruses. This is meant to enforce a pure environment which will allow us to preserve and maintain haya`.
What is desensitization? It is when something that would be considered shocking, due to overexposure, becomes commonplace and normal. Allah subhanahu wa ta`ala knows that we have this weakness, and He knows that if we are constantly exposed to wrong, it will mean we will no longer know what is right and what is wrong. It is part of our innate nature, part of our fitra, to cover our private parts and not look at other people’s private parts. Haya` is part of our fitra. But through constant exposure, we can get desensitized and lose our sense of haya` - and this can become widespread throughout society. This means we can no longer have a virtuous society.
Example: Ted Bundy who is a mass killer and rapist. It all started one day when he was driving home from work and he saw a magazine with a half-naked person on the cover and bought it -> addicted to porn -> mass rapist/killer. That’s how it all started.
When one lowers their gaze, they preserve the purity and innocence of their hearts and spirits. They are able to preserve their chastity and worship Allah. To stare (out of curiosity or lust) is not allowed. In the Shari’ah you cannot look at a person of the opposite gender for a long period of time; you also cannot look at someone from the same gender for a long time if it is out of lust. This message is for he true believers, those who want to reserve this special connection and relationship with Allah subhanahu wa ta`ala and maintain their purity. Knowledge is light in the hearts of the believers. It cannot be given to sinners.
Why did Allah (swt) address men and women separately?
Allah is pointing out the danger of not following these acts, and enforcing that this is an issue for believing men and women. It can also be specific instructions to each gender. It may also be that they disobey for different reasons, which is why He addresses them differently.
Allah (swt) told the Believers to also lower their voices while around the Prophet (saws).
Hijab
Allah subhanahu wa ta`ala honors women in the Qur’an. The body of a woman should be put on a pedestal – it is where life is made. This includes the bodies of the most sacred people that walked on Earth – they were shaped in the body of a woman. That body should not be exploited or misused or reconstructed; it should be preserved. Which religion honors it the most? Islam. These ayat are one place where Allah subhanahu wa ta`ala honored the bodies of women. Generally speaking, women have a beauty. It is not to be flaunted, except that which normally appears. Does that mean women should not expose their bodies except that which happens in normal situations? What does that mean?
The khimar is a head-covering. The junubiyan is the upper chest area.
Mahram
The husband and wife can see anything of each other. Besides that, there are certain categories of men who can see but the Sunnah defines the limits of what can be seen. So the fathers (which includes grandfathers, great-grandfathers, etc. on the mother and father side), or their father-in-laws, or their sons (grandsons, great-grandsons, etc.), the sons of their husbands (step-sons), or their brothers, or their brothers’ sons, or their sisters’ sons (nephews whether from half or full or foster siblings), or from the believing women, or their right hand’s possessions, or men who do not desire – old men or mentally-handicapped men, or children who have reached an age where they can distinguish beauty. We are not only responsible for ourselves, we are also responsible for those we affect – we will be asked about tempting others. (In Surat an-Nisa, the uncle is part of the mahram).
Lowering The Gaze
Bad images – one glimpse – is an arrow from Shaytan that is aimed at your heart.
When Can People See Each Other (Hair, etc.)
* Emergency situations and for medical treatment.
* During an engagement, when both parties are ready to get married (like seriously right away).
* For security reasons or criminal/legal reasons
* Women who understand the rule of not exposing a Muslim woman, can see you without hijab.
o You should not take off your hijab in public places, like bathrooms, where there are non-Muslim women.
o If you violate this ruling, this will be considered a sin.
A foster child can be breastfed anytime in two years for it to be considered a foster child.
Friday, March 20, 2009
Class #7: March 18th Notes
Ayah 27-30
(27) Oh you, who have believed, do not enter houses other than your own houses until you ascertain welcome and greet their inhabitants. That is best for you; perhaps you will be reminded.
(28) And if you find no one therein, still, enter not until permission has been given. And if you are asked to go back, go back, for it is purer for you, and Allah is All-Knower of what you do.
(29) There is no blame upon you for entering houses not inhabited in which there is convenience for you. And Allah knows what you reveal and what you conceal.
Definitions
Word: Explanation
tadkhulu
root: dakhala; to enter; penetrate
buyutan
root: bayt; plural of home; house; private space; habitat; apartment
tasta'tanisu
root: anisa; make yourself familiar (known)
tusallimu
root: salam; to salute
la`alla
perhaps
tajidu
root: wajada; to come upon; to arrive to
yu'dhan
root: adhina; to be given permission
irji`u
root: raji`a; to go back; to turn away; retreat
junaH
burden; blame; sin
maskun
inhabited; lived in; occupied
ghayr
not; other; than
* These ayahs have to do with respecting one’s privacy. They honor the sanctity of one’s privacy. It is a God-given right. Crossing or violating ones privacy could lead to many issues.
* It is interesting that these ayahs come immediately after talking about two things: sexual relations outside marriage and the incident of Aisha (ra).
* These instructions were given to the believers to protect them from themselves and from the boundaries of others.
* Story: A woman from al-Ansar came to the Prophet (saws) and said, “Oh Messenger of Allah, when I am at home in my own place, I am in a state where I don’t want any strangers to see me. People continue to come, especially male members of my household just barge in. What should I do?” Allah (swt) then revealed Verses 27-28, and later other verses were revealed as well.
* General rule: do not enter a place/house that does not belong to you
* The scholars differ on the word tasta’nis; Allah (swt) later used the word adhina (to seek permission) and could have easily used it here, but used a different word to indicate: to befriend; to ask permission/to feel that you are welcome and accepted by the host (it is more than just mere permission).
* In addition, one must offer greetings to those who inhabit the place being entered. Although tasta’nisu was mentioned before greeting; both are required.
* Upon salam, you are accomplishing two things:
o Declaring your identity as a Muslim
o Offer peace by making du`a’; helps put the host at ease
* If one come to a home, and is told to go back, then they should retreat without offense and in fact they should feel happy. One who is turned away most likely has a special relationship with the inhabitants because the host is comfortable enough to tell them to return later.
* Allah then says that you are not in violation if you enter houses uninhabited where there is some benefit/interest/need for you. Remember that Allah (swt) knows what you reveal and that which you conceal, as well.
What is permissible
* Respecting sanctity of other’s privacy.
* Seeking permission before entering in.
* Greeting when entering in.
* Not facing the door or looking through the door/windows while waiting to be responded.
* Not breaking in or entering into a property in their absence.
* Leave when asked to leave.
What is not permissible
* Invading privacy of others (house, car, computer, phone).
* Not seeking permission before entering in.
* Not greeting when entering in.
* Facing/looking through the door/windows while waiting to be responded.
* Entering/breaking into a property in their absence.
* Refusing to go away when asked
Du`a’ upon entering someone’s house:
“In the name of Allah we enter and in the name of Allah we leave, and upon our lord we place our trust.”
* Upon saying this du`a’, the shayatin that are at your door step to waiting to enter with you will be sent away. If one does not say this or mention the proper salam, the shayatin will enter with the person.
Upon entering one’s home
1. Permission: do not exceed three times unless necessary
2. Combine with the greeting of salam.
3. Do not face the entrance/door.
4. If needed, knock or ring the bell moderately.
5. Identify yourself by stating your name.
6. State the purpose of your visit if needed/asked.
7. Cultural expressions may be used.
8. If entering your own place, adhere to the following Adab
Entering Upon Other: “Peace be upon you. And Allah’s mercy and blessings.”
(30) Tell the believing men to reduce [some] of their vision and guard their private parts. That is purer for them. Indeed, Allah is acquainted with what they do.”
* Gaze: to look steadily or stare with interest, pleasure, or wonder.
* This was told to the believing men and believing women.
(27) Oh you, who have believed, do not enter houses other than your own houses until you ascertain welcome and greet their inhabitants. That is best for you; perhaps you will be reminded.
(28) And if you find no one therein, still, enter not until permission has been given. And if you are asked to go back, go back, for it is purer for you, and Allah is All-Knower of what you do.
(29) There is no blame upon you for entering houses not inhabited in which there is convenience for you. And Allah knows what you reveal and what you conceal.
Definitions
Word: Explanation
tadkhulu
root: dakhala; to enter; penetrate
buyutan
root: bayt; plural of home; house; private space; habitat; apartment
tasta'tanisu
root: anisa; make yourself familiar (known)
tusallimu
root: salam; to salute
la`alla
perhaps
tajidu
root: wajada; to come upon; to arrive to
yu'dhan
root: adhina; to be given permission
irji`u
root: raji`a; to go back; to turn away; retreat
junaH
burden; blame; sin
maskun
inhabited; lived in; occupied
ghayr
not; other; than
* These ayahs have to do with respecting one’s privacy. They honor the sanctity of one’s privacy. It is a God-given right. Crossing or violating ones privacy could lead to many issues.
* It is interesting that these ayahs come immediately after talking about two things: sexual relations outside marriage and the incident of Aisha (ra).
* These instructions were given to the believers to protect them from themselves and from the boundaries of others.
* Story: A woman from al-Ansar came to the Prophet (saws) and said, “Oh Messenger of Allah, when I am at home in my own place, I am in a state where I don’t want any strangers to see me. People continue to come, especially male members of my household just barge in. What should I do?” Allah (swt) then revealed Verses 27-28, and later other verses were revealed as well.
* General rule: do not enter a place/house that does not belong to you
* The scholars differ on the word tasta’nis; Allah (swt) later used the word adhina (to seek permission) and could have easily used it here, but used a different word to indicate: to befriend; to ask permission/to feel that you are welcome and accepted by the host (it is more than just mere permission).
* In addition, one must offer greetings to those who inhabit the place being entered. Although tasta’nisu was mentioned before greeting; both are required.
* Upon salam, you are accomplishing two things:
o Declaring your identity as a Muslim
o Offer peace by making du`a’; helps put the host at ease
* If one come to a home, and is told to go back, then they should retreat without offense and in fact they should feel happy. One who is turned away most likely has a special relationship with the inhabitants because the host is comfortable enough to tell them to return later.
* Allah then says that you are not in violation if you enter houses uninhabited where there is some benefit/interest/need for you. Remember that Allah (swt) knows what you reveal and that which you conceal, as well.
What is permissible
* Respecting sanctity of other’s privacy.
* Seeking permission before entering in.
* Greeting when entering in.
* Not facing the door or looking through the door/windows while waiting to be responded.
* Not breaking in or entering into a property in their absence.
* Leave when asked to leave.
What is not permissible
* Invading privacy of others (house, car, computer, phone).
* Not seeking permission before entering in.
* Not greeting when entering in.
* Facing/looking through the door/windows while waiting to be responded.
* Entering/breaking into a property in their absence.
* Refusing to go away when asked
Du`a’ upon entering someone’s house:
“In the name of Allah we enter and in the name of Allah we leave, and upon our lord we place our trust.”
* Upon saying this du`a’, the shayatin that are at your door step to waiting to enter with you will be sent away. If one does not say this or mention the proper salam, the shayatin will enter with the person.
Upon entering one’s home
1. Permission: do not exceed three times unless necessary
2. Combine with the greeting of salam.
3. Do not face the entrance/door.
4. If needed, knock or ring the bell moderately.
5. Identify yourself by stating your name.
6. State the purpose of your visit if needed/asked.
7. Cultural expressions may be used.
8. If entering your own place, adhere to the following Adab
Entering Upon Other: “Peace be upon you. And Allah’s mercy and blessings.”
(30) Tell the believing men to reduce [some] of their vision and guard their private parts. That is purer for them. Indeed, Allah is acquainted with what they do.”
* Gaze: to look steadily or stare with interest, pleasure, or wonder.
* This was told to the believing men and believing women.
Wednesday, March 11, 2009
Class #6: March 11th Notes
Ayah 22-29
Scholars say that these ayahs were revealed connected to the story of Aisha (ra).
(22) And let not those among you who are blessed with graces and wealth swear not to give to their kinsmen, the poor, and those who left their homes for Allah’s cause. Let them pardon and forgive. Do you not love that Allah should forgive you And Allah is Oft-Forgiving, Most Merciful.
• This verse was revealed in response to Abu Bakr (ra). MislaH (participated in slander) was a relative of Abu Bakr that used to be taken care of by Abu Bakr. After the incident of Aisha, Abu Bakr vowed not to support him anymore. This ayah was revealed to:
o ?
o ?
o Encourage Abu Bakr to continue their good deeds.
o Allah (swt) advises Abu Bakr to do pardon and forgive. And He motivates him by saying “Would you want Allah to forgive you?”
• Abu Bakr replied, “Indeed, I would love for our Lord to forgive us.”
• Three words used for forgiveness:
o `afw: to pardon; to relieve the person from the consequences of his/her actions; to erase a trace of something; occurs only if revenge is appropriate
o SafH: to turn away; to remove; to overlook and to get rid of the effect upon self.
o Maghfirah: only Allah (swt) is capable of ghufran; to absolve; to exonerate
The children of Israel ask Allah (swt) for rain and they get no response. Musa will then beg for rain and Allah (swt) said that amongst you is a man that is sinning and if he is amongst you, then we are not going to grant you rain. Musa then makes the announcement to his community and after that, Allah (swt) granted rain upon Musa’s community. Allah said that that person repented. Musa wanted to know who it was and he asked Allah for who it was and Allah (swt) responded and said that this man has sinned in private his entire life and repented in private, so why should I reveal his identity right now?
• When Yusuf (as) was accused of trying to seduce the wife of the governor of Egypt, Allah (swt) exonerated him through a little baby. In the case of Maryam (as), her baby boy exonerated her. In the case of Aisha (ra), 15 verses came down directly from Allah that exonerated her.
Definitions:
Word Explanation
ya'tali - to vow
ulu - people of
al-fadl - grace; excellence; virtue; nobility
masakin - needy
(23) Verily, those who accuse chaste believing women, who never even think of anything touching their chastity and are good believers – are curse in this life and in the Hereafter, and for them will be a great torment. (24) On the day when their tongues, their hands, and their legs will bear witness against them as to what they use to do.
• Allah is creating a special case here in defending women who are accused of being unchaste. He says they will receive a great punishment. He then goes on to discuss this in more detail.
• On that day, their tongues (that were used to accuse others), their hands, and their legs (used to get to those places), all of them will testify against them. The Prophet (saws) said, “On the day of Judgment, the disbeliever will be shown his deeds. He will reject them (that is what disbelief is). It will be said to him, “Here, your neighbors will testify against you. The person will say they are liars. What about your family? They are liars. They didn’t care about me. He will say bring someone who care for me. Allah will then ask his own self (body parts) to testify against him.”
(25) On that day, Allah will pay them the recompense of their deed in full, and they will know that Allah, He is the Manifest Truth.
• The Prophet used to laugh and he was asked why and his response was, “The person will say, ‘I will not accept anyone to testify against me except myself. His mouth will then be sealed and his body parts will testify and speak against him. The kafir will then say to his own body parts, “Damn you! I was trying to protect you from what was going to come next!”
Scholars say that these ayahs were revealed connected to the story of Aisha (ra).
(22) And let not those among you who are blessed with graces and wealth swear not to give to their kinsmen, the poor, and those who left their homes for Allah’s cause. Let them pardon and forgive. Do you not love that Allah should forgive you And Allah is Oft-Forgiving, Most Merciful.
• This verse was revealed in response to Abu Bakr (ra). MislaH (participated in slander) was a relative of Abu Bakr that used to be taken care of by Abu Bakr. After the incident of Aisha, Abu Bakr vowed not to support him anymore. This ayah was revealed to:
o ?
o ?
o Encourage Abu Bakr to continue their good deeds.
o Allah (swt) advises Abu Bakr to do pardon and forgive. And He motivates him by saying “Would you want Allah to forgive you?”
• Abu Bakr replied, “Indeed, I would love for our Lord to forgive us.”
• Three words used for forgiveness:
o `afw: to pardon; to relieve the person from the consequences of his/her actions; to erase a trace of something; occurs only if revenge is appropriate
o SafH: to turn away; to remove; to overlook and to get rid of the effect upon self.
o Maghfirah: only Allah (swt) is capable of ghufran; to absolve; to exonerate
The children of Israel ask Allah (swt) for rain and they get no response. Musa will then beg for rain and Allah (swt) said that amongst you is a man that is sinning and if he is amongst you, then we are not going to grant you rain. Musa then makes the announcement to his community and after that, Allah (swt) granted rain upon Musa’s community. Allah said that that person repented. Musa wanted to know who it was and he asked Allah for who it was and Allah (swt) responded and said that this man has sinned in private his entire life and repented in private, so why should I reveal his identity right now?
• When Yusuf (as) was accused of trying to seduce the wife of the governor of Egypt, Allah (swt) exonerated him through a little baby. In the case of Maryam (as), her baby boy exonerated her. In the case of Aisha (ra), 15 verses came down directly from Allah that exonerated her.
Definitions:
Word Explanation
ya'tali - to vow
ulu - people of
al-fadl - grace; excellence; virtue; nobility
masakin - needy
(23) Verily, those who accuse chaste believing women, who never even think of anything touching their chastity and are good believers – are curse in this life and in the Hereafter, and for them will be a great torment. (24) On the day when their tongues, their hands, and their legs will bear witness against them as to what they use to do.
• Allah is creating a special case here in defending women who are accused of being unchaste. He says they will receive a great punishment. He then goes on to discuss this in more detail.
• On that day, their tongues (that were used to accuse others), their hands, and their legs (used to get to those places), all of them will testify against them. The Prophet (saws) said, “On the day of Judgment, the disbeliever will be shown his deeds. He will reject them (that is what disbelief is). It will be said to him, “Here, your neighbors will testify against you. The person will say they are liars. What about your family? They are liars. They didn’t care about me. He will say bring someone who care for me. Allah will then ask his own self (body parts) to testify against him.”
(25) On that day, Allah will pay them the recompense of their deed in full, and they will know that Allah, He is the Manifest Truth.
• The Prophet used to laugh and he was asked why and his response was, “The person will say, ‘I will not accept anyone to testify against me except myself. His mouth will then be sealed and his body parts will testify and speak against him. The kafir will then say to his own body parts, “Damn you! I was trying to protect you from what was going to come next!”
Wednesday, March 4, 2009
Class #5: March 4th Notes
Ayah 16-20
(16) And why, when you heard it, did you not say, “It is not for us to speak of this. Exalted are You, Oh Allah; this is a great slander?”
• The Prophet (saws) asked Zaynab, “Ya Zaynab, what do you know and what have you seen?” She said, “By Allah, I know nothing but good. She is the one that used to compete with me amongst the wives of the Prophet (saws), but because of her piety, Allah (swt) protected her.”
• Allah in this ayah is reprimanding the believers for what they should have said.
(17) Allah warns you against returning to the likes of this conduct, eve, if you should be believers.”
• This is a lesson for the Muslims to never repeat it or repeating anything like it.
• Therefore, if anyone is to ever come back to revisits this issue, then they are not amongst the believers.
(18) And Allah makes clear to you the verses, and Allah is Knowing and Wise.”
(19) Indeed, those who like that immorality should be spread among those who have believed will have a painful punishment in this world and the Hereafter. And Allah knows and you do not know.
• This ayah is referring to those who like to kill the culture/mood of haya’ (modesty), which in turn leads to behavior that is indecent.
• Haya’ is the moral immune system of a believer.
The sacredness of Marriage
- Those who love to spread immorality among the believers will have a great punishment in both this world and in the Hereafter.
- If you spread immorality especially amongst the believers, who should be setting the standard, then Shaytan has won.
- Allah knows us, He created us. He has set our character, he knows our psychology. So when He sets the principles and guidelines down, they are to protect us from ourselves – from the evil in our nature. If Shaytan and your nafs joined forces, you are destroyed. What Allah swt tells us is better for us.
- Any group that will spread fahisha amongst them, Allah will send them calamities and great diseases that were not known before. All of these diseases have cures, we do not know their cure; but the greatest cure of any disease is prevention; so if you know what would spread the disease, then we should stop that (ex. sexually-transmitted diseases).
- “…If it were not for the mercy of Allah, you would have suffered a severe punishment...” Allah closes this section of the surah with a reminder about His favors upon us. Therefore the rules that are put down in this surah are blessings from Allah because they protect the entire society.
- The believers are just as susceptible to fahisha. These guidelines are from the mercy for you.
- “Oh you who believe! Follow not the steps of Shaytan. Whosoever follows the steps of Shaytan, he indeed leads you to fahisha and evil deeds.” (ayah 21) There is someone out there who does not have your best interests in mind and wants to ruin you. These steps that you are taking in the wrong direction – where does Shaytan want to lead you? Don’t set yourself up, don’t fall for Shaytan’s tricks.
- Once it happens, you cannot blame Shaytan. It was your choice to overlook and ignore the warning signs, and to water things down. On the Day of Judgment, Shaytan will say he has nothing to do with you – he did not force you to do anything. Do not blame him, blame yourself. Allah swt warns us against these steps of Shaytan.
- Ibn Qayyim (ra): “We should resist temptations from the beginning, before it even happens.” We do something, we violate one of the basic rules. You may see something or someone, but do not let it affect you. Remedy the damage that it causes within you. “Resist the thought.” We still have control over this at that point, we do not have control over what other people do. Control your reaction. “If you do not resist the thought, then it will become an idea.” If it becomes an idea, then we need to fight it – an all out war! Allah swt will not judge us on our thoughts, so long as we do not speak about it or act upon it. “If you do not snap out of it, then it will become a fantasy. If you do not fight it at that point, it will become an urge or desire. If you do not wage war against it at that point, then it will become a plan. After this, then the next step will be that the event will actually happen. If this happens, make tawba and remove yourself from the environment and never allow for it to happen again. Or else it will become a habit – an addiction. After this, it will be extremely difficult to change a habit.”
- “Do people think they will believe without being tested?” Do not test yourselves, please – or anyone else. You test yourselves and each other when you put yourself in awkward situations such as “friendships.” You cannot control the thoughts going through the other person’s mind.
- A man will never be alone with a woman, except that Shaytan will be the third.
- We need to bring back our culture of haya`.
- “Had it not been the grace of Allah, none of you would have been purified...” Right now we have so many forces going against your purity. Don’t take your purity for granted. Just like you protect yourself from diseases, you need to protect your emotions and heart – your spiritual purity from anything that might compromise it.
- If someone is trying to spread fah’sha, then it is our duty to stand against it. We must fight it, stop it. We cannot be passive, because if we are then we are included in the punishment. If you are of those that do not love it, do not spread it, but do not speak against it – then you will be included as one of the people who are apart of it.
- We live in a time and place that is anti-haya’. It is good for people to have shame, to feel guilty. When the rumors would begin, someone would automatically resign to kill these rumors so that they would not be destroyed. These days, we have a reelection of an openly cheating husband – he was reelected as mayor! We need to revive the culture of haya’.
- The Sahaba did not come from a culture of haya’ but it was cultivated and promoted – this is what brought back the haya’. One thing you can do is to stay around good people. They will give you the courage to suppress these behaviors and help bring out the goodness. Stay around them because they are good for you. We should not hang out with those who make us feel good about the bad we are doing; who do not make us feel shame about what we are doing.
- Also be careful about what you watch on TV, listen to the radio or read in the books. If you come from a haya’ background, at first you will be disgusted by the disgusting things. But through constant exposure you become desensitized.
(16) And why, when you heard it, did you not say, “It is not for us to speak of this. Exalted are You, Oh Allah; this is a great slander?”
• The Prophet (saws) asked Zaynab, “Ya Zaynab, what do you know and what have you seen?” She said, “By Allah, I know nothing but good. She is the one that used to compete with me amongst the wives of the Prophet (saws), but because of her piety, Allah (swt) protected her.”
• Allah in this ayah is reprimanding the believers for what they should have said.
(17) Allah warns you against returning to the likes of this conduct, eve, if you should be believers.”
• This is a lesson for the Muslims to never repeat it or repeating anything like it.
• Therefore, if anyone is to ever come back to revisits this issue, then they are not amongst the believers.
(18) And Allah makes clear to you the verses, and Allah is Knowing and Wise.”
(19) Indeed, those who like that immorality should be spread among those who have believed will have a painful punishment in this world and the Hereafter. And Allah knows and you do not know.
• This ayah is referring to those who like to kill the culture/mood of haya’ (modesty), which in turn leads to behavior that is indecent.
• Haya’ is the moral immune system of a believer.
The sacredness of Marriage
- Those who love to spread immorality among the believers will have a great punishment in both this world and in the Hereafter.
- If you spread immorality especially amongst the believers, who should be setting the standard, then Shaytan has won.
- Allah knows us, He created us. He has set our character, he knows our psychology. So when He sets the principles and guidelines down, they are to protect us from ourselves – from the evil in our nature. If Shaytan and your nafs joined forces, you are destroyed. What Allah swt tells us is better for us.
- Any group that will spread fahisha amongst them, Allah will send them calamities and great diseases that were not known before. All of these diseases have cures, we do not know their cure; but the greatest cure of any disease is prevention; so if you know what would spread the disease, then we should stop that (ex. sexually-transmitted diseases).
- “…If it were not for the mercy of Allah, you would have suffered a severe punishment...” Allah closes this section of the surah with a reminder about His favors upon us. Therefore the rules that are put down in this surah are blessings from Allah because they protect the entire society.
- The believers are just as susceptible to fahisha. These guidelines are from the mercy for you.
- “Oh you who believe! Follow not the steps of Shaytan. Whosoever follows the steps of Shaytan, he indeed leads you to fahisha and evil deeds.” (ayah 21) There is someone out there who does not have your best interests in mind and wants to ruin you. These steps that you are taking in the wrong direction – where does Shaytan want to lead you? Don’t set yourself up, don’t fall for Shaytan’s tricks.
- Once it happens, you cannot blame Shaytan. It was your choice to overlook and ignore the warning signs, and to water things down. On the Day of Judgment, Shaytan will say he has nothing to do with you – he did not force you to do anything. Do not blame him, blame yourself. Allah swt warns us against these steps of Shaytan.
- Ibn Qayyim (ra): “We should resist temptations from the beginning, before it even happens.” We do something, we violate one of the basic rules. You may see something or someone, but do not let it affect you. Remedy the damage that it causes within you. “Resist the thought.” We still have control over this at that point, we do not have control over what other people do. Control your reaction. “If you do not resist the thought, then it will become an idea.” If it becomes an idea, then we need to fight it – an all out war! Allah swt will not judge us on our thoughts, so long as we do not speak about it or act upon it. “If you do not snap out of it, then it will become a fantasy. If you do not fight it at that point, it will become an urge or desire. If you do not wage war against it at that point, then it will become a plan. After this, then the next step will be that the event will actually happen. If this happens, make tawba and remove yourself from the environment and never allow for it to happen again. Or else it will become a habit – an addiction. After this, it will be extremely difficult to change a habit.”
- “Do people think they will believe without being tested?” Do not test yourselves, please – or anyone else. You test yourselves and each other when you put yourself in awkward situations such as “friendships.” You cannot control the thoughts going through the other person’s mind.
- A man will never be alone with a woman, except that Shaytan will be the third.
- We need to bring back our culture of haya`.
- “Had it not been the grace of Allah, none of you would have been purified...” Right now we have so many forces going against your purity. Don’t take your purity for granted. Just like you protect yourself from diseases, you need to protect your emotions and heart – your spiritual purity from anything that might compromise it.
- If someone is trying to spread fah’sha, then it is our duty to stand against it. We must fight it, stop it. We cannot be passive, because if we are then we are included in the punishment. If you are of those that do not love it, do not spread it, but do not speak against it – then you will be included as one of the people who are apart of it.
- We live in a time and place that is anti-haya’. It is good for people to have shame, to feel guilty. When the rumors would begin, someone would automatically resign to kill these rumors so that they would not be destroyed. These days, we have a reelection of an openly cheating husband – he was reelected as mayor! We need to revive the culture of haya’.
- The Sahaba did not come from a culture of haya’ but it was cultivated and promoted – this is what brought back the haya’. One thing you can do is to stay around good people. They will give you the courage to suppress these behaviors and help bring out the goodness. Stay around them because they are good for you. We should not hang out with those who make us feel good about the bad we are doing; who do not make us feel shame about what we are doing.
- Also be careful about what you watch on TV, listen to the radio or read in the books. If you come from a haya’ background, at first you will be disgusted by the disgusting things. But through constant exposure you become desensitized.
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