Dought & clear, - He looks for bad sites to send them to the centre whichwill block them. Is this good or bad?.

Share ::-

:->









I was searching the web hunting down the unethical sites and sind them to king abdulaziz city of sciences and technology to block them not to be seen . is this work for me or against me as a moslem ?.
Praise be to Allaah.
This brother is to be commended for his protective jealousy regarding haraam things and for his hatred of sin and desire to combat it and rid the people of its evils. But we do not advise him to look for bad sites in order to tell the centre to block them. That is for many reasons, including the following:
1 – the Prophet (peace and blessings of Allaah be upon him) has informed us of and warned us against the temptation (fitnah) of women. Undoubtedly the fitnah of naked women in different poses is very great.
It was narrated that Usaamah ibn Zayd (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I have not left behind me any fitnah that is more harmful to men than women.” Narrated by al-Bukhaari, 4808; Muslim, 2740.
2 – The Muslim is commanded to keep away from places of fitnah and to flee from places where it is present and shun its people. Undoubtedly seeking out these sites goes against all of that.
It was narrated that ‘Imraan ibn Husayn (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever hears of the Dajjaal, let him flee from him, for by Allaah, a man may come to him thinking that he is a believer, then follow him because of the specious arguments that he presents.” Narrated by Abu Dawood, 4319; classed as saheeh by al-Albaani inSaheeh al-Jaami’, 6301.
Ibn al-Jawzi (may Allaah have mercy on him) said:
Beware – may Allaah have mercy on you – of exposing yourself to the causes of calamity, for it is unlikely that those who approach fitnah will be safe from it. Just as caution leads to being safe, so too exposing oneself to fitnah leads to doom, and it is rare that one remains safe from fitnah when approaching it; even those who are safe from fitnah when they approach it will not be safe from thinking about it or being influenced by it.
Dhamm al-Hawa, p. 126
3– The Muslim is commanded to lower his gaze and avoid looking at haraam things; checking on these permissive websites and what is in them goes against this command.
Allaah says (interpretation of the meaning):
“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allaah is All‑Aware of what they do”
[al-Noor 24:30]
Ibn Katheer (may Allaah have mercy on him) said:
This is a command from Allaah to His believing slaves to lower their gaze and avoid looking at that which is forbidden to them, so they should not look at anything except that which Allaah has permitted them to look at. If their gaze happens to fall upon something haraam, then it is unanimously agreed (among the scholars) that if a person’s gaze falls upon something haraam unintentionally, then he should look away immediately. It was narrated by Muslim in hisSaheehthat Jareer ibn ‘Abd-Allaah al-Bajali (may Allaah be pleased with him) said: I asked the Prophet (peace and blessings of Allaah be upon him) about an accidental glance, and he told me to look away.
Tafseer Ibn Katheer, 3/282
4 - The saheeh text states that it is forbidden for a man to look at the ‘awrah of another man, so what about a man looking at the ‘awrah of a woman?
It was narrated from Abu Sa’eed al-Khudri that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No man should look at the ‘awrah of another man, and no woman should look at the ‘awrah of another woman.”
Narrated by Muslim, 338.
5 – The Muslim is forgiven the first glance, but repeatedly looking at corrupt sites goes against that.
It was narrated that Buraydah ibn al-Husayb said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to ‘Ali: “O ‘Ali, do not follow one glance with another; you are forgiven the first but not the second.” Narrated by al-Tirmidhi, 2777; Abu Dawood, 2149. classed as hasan by Shaykh al-Albaani inSaheeh al-Targheeb, 1903.
It was narrated that Jareer ibn ‘Abd-Allaah said: I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about an accidental glance, and he told me to look away. Narrated by Muslim, 2159.
Al-Nawawi said:
What is meant by an accidental glace is if one's gaze falls upon a non-mahram woman accidentally; there is no sin in that initially, but he must look away immediately. If he looks away immediately, there is no sin on him, but if he persists in looking, then he has sinned, because of this hadeeth, for the Prophet (peace and blessings of Allaah be upon him) commanded him to look away. And Allaah says (interpretation of the meaning):
“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts)…”
[al-Noor 24:30]
Men must lower their gaze and avoid looking at women at all times, except for sound and legitimate purposes, namely testimony, medical treatment, proposing marriage, buying a slave girl, buying and selling, etc. In these cases it is permitted to look only as much as is necessary and no more. And Allaah knows best.
Sharh Muslim, 14/139
6 – The Prophet (peace and blessings of Allaah be upon him) called a forbidden glance the “adultery of the eye”. In addition to it being haraam in the sense of transgressing the limits with regard to looking, it is also an act of ingratitude for the gift of sight that Allaah has bestowed upon the Muslim.
It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has decreed for the son of Adam his share of zina (adultery), which will inevitably happen. The zina of the eyes is looking, the zina of the tongue is speaking; the heart hopes and wishes for that and the private parts confirm it or deny it.” Narrated by al-Bukhaari, 5899; Muslim, 2657.
Al-Nawawi said:
What this hadeeth means is that a share of zina is decreed for the son of Adam; in some cases zina will be in a real sense, namely unlawful sexual relations; in other cases it will be zina in a metaphorical sense, by looking at haraam things, or listening to stories of zina and things that have to do with it, or by touching a non-mahram woman with his hand or kissing her, or by walking to zina, or looking, or touching, or speaking in haraam ways with a non-mahram woman, and so on, or by thinking of it in one’s heart. All these are metaphorical kinds of zina.
“The private parts confirm that or deny it” means, zina with the private parts may or may not take place even though a person may have been approaching that. And Allaah knows best.
Sharh Muslim, 16/206
7 – There are an estimated 8 billion permissive websites, up from approximately half a billion in 1998. So how about now? If you were to give each website a quick glance, how would your heart end up? How much time would you waste in seeking them out? Undoubtedly doing that would destroy one's heart and body, and would be a waste of time.
8 – Continually looking at these evil and provocative sites may cause one to become attached to them, so his heart would be filled with forbidden love and become corrupted. Thus he will have exposed himself to fitnah and doom after having been sound and healthy.
Ibn al-Jawzi (may Allaah have mercy on him) said:
A person may be exposed to the causes of love so he falls in love, and he may see a person and this first glance does not create love, but repeatedly looking at that person and mixing with him or her may lead to what was unthinkable. Some people may look at a person and that creates some kind of love, but then they keep away and the love disappears, because continual looking may cause love to grow, like a garden planted with seeds which, if it is neglected, will shrivel and die, but if it is watered it will flourish.
Dhamm al-Hawa, p. 237
Ibn al-Qayyim (may Allaah have mercy on him) said:
The more looks follow one another, the more the heart becomes attached, like water with which a tree is irrigated. If too much water is given the tree is damaged. Similarly if glances are repeated that undoubtedly corrupts the heart. If the heart is exposed to this problem, it will turn away from what it has been commanded and the person will be faced with problems which will inevitably lead him to commit forbidden actions, and his heart will be destroyed. The reason for that is that the one who looks enjoys looking the first time, then he wants to look again, like eating delicious food, when he takes the first bite. But if he had lowered his gaze from the outset, his heart would be at peace.
Rawdat al-Muhibbeen, p. 94, 95
And he said:
Letting one's gaze wander leads to becoming heedless about Allaah and the Hereafter, and will make him intoxicated with love, as Allaah says concerning the lovers of images (interpretation of the meaning):
“Verily, by your life (O Muhammad), in their wild intoxication, they were wandering blindly”
[al-Hijr 15:72]
Looking is like a glass of wine, and love is the intoxication that results from that. The drunkenness of love is worse than the drunkenness caused by wine, for the drunkenness caused by wine will pass, but the drunkenness of love rarely passes until one is in the throes of death.
Rawdat al-Muhibbeen, p. 104
9 – Repeatedly looking at those evil sites may lead a person to commit haraam actions, or to imitate the things he sees. So it starts with looking, and ends with committing haraam deeds.
Ibn al-Qayyim said:
Looking is the origin of most of the problems that befall man, because looking generates thoughts, then thoughts generate ideas, and ideas generate desires, and desires generate will, which then becomes stronger and becomes firm resolve, in which case the deed will inevitably be done unless there is something to prevent it. Hence it was said that patience in lowering the gaze is easier than patience in bearing the pain that comes afterwards.
Al-Jawaab al-Kaafi, p. 106
10 – Repeatedly looking at those evil sites causes other kinds of harm too, such as desensitization, and after a while you will never regard that thing as evil and you will get used to looking. This is a sign that the heart has died and lost the shar’i sensitivity towards sin. Another effect is that you expose yourself to suspicion, if someone sees you going to these sites or if others see that on your computer.
Finally,
What you should keep away from is looking at these sites, even if the purpose is to inform the authorities of them, for the Shayatan may make you go to these sites on this basis and then lead you to worse sins after that.
There are technical means available which mean that the Muslims does not need to seek out these sites, and there are specialized committees in some government departments and companies who block these sites. Undoubtedly when a committee in a work place views such things, that is not like a person viewing these sites alone at home, because the person who is doing that alone is more likely to fall into the trap of these sites.
We are not speaking of something imaginary or something that is impossible or unlikely. We often hear stories of righteous young men who have been tempted by these sites; they start with a glance, then they waste their time with them.
You have no need of all that; protect your capital and do not take risks. We ask Allaah to write your reward in full and to make you steadfast in adhering to truth and guidance.
And Allaah knows best.

- PUBLISHERNajimudeeN M

Dought & clear, - A daa’iyah is going to leave his city even though the people need him.

Share::- :right:




There is a man who acts as the imam of a mosque where he holds lessons and gives talks. The people of that neighbourhood need him, but he wants to leave the mosque because of his living situation. Is there any sin on him?.
Praise be to Allaah.
It is as if you are saying that there is no one in the neighbourhood who can take the place of this man, and the people need him. So his teaching this group of people is an individual obligation (fard ‘ayn) for him. If he moves, we think that:
If he is in the same city, then he can come to the mosque where he was previously, even if it is on the other side of the city.
If he moves to another city, then if it is for an essential reason, there is no sin on him, such as if he travels to earn a living and he does not have enough to live on. In such a case there is no sin on him, and the community has to look for another person to take his place, or they should support this man so that he will be free to teach them.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him)

PUBLISHER
Najimudeen M

google.com/+NajimudeenM

free software, wallpaper, mp4, news, search box, google yahoo mail and many more downloads - OPEN & USE

Dought & clear, - He gave him advice and he did not pay any heed;should he cut off ties with him?.

Share ::-

:->











I am a young religiously-committed man, and I have a brother in faith whom I love for the sake of Allaah. I saw him at the traffic lights with music playing loudly in his car, and I advised him in a direct manner without letting him know that I had seen him. He showed that he was sorry and had repented, and – according to what he said – he removed the music from his car and computer, praise be to Allaah. But a few days later, I saw him participating in chat rooms, talking in an indecent manner and writing down the names of songs. I recognized him by his screen name and his avatar. It seems that sometimes he talks on the internet with some of his female relatives who are not his mahrams.
Should I cut off ties with him, or should I take him as he appears to be, knowing that he accepts the advice without acting on it, and that outwardly he appears to be committed? His friends know him as such, but I know something about him that they do not know.
Praise be to Allaah.
The one who disobeys Allaah either disobeys Him openly or he conceals it. The one who disobeys openly should be forsaken – even if it goes on for a long time – if forsaking him will deter him from that or will make him do it less.
If he conceals it but it so happens that you see it, then he should be rebuked in secret and he should be advised but his fault should be concealed.
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever conceals (the fault of) a Muslim, Allaah will conceal him on the Day of Resurrection.” Agreed upon.
Muhammad ibn al-Munkadir saw a man standing with a woman and speaking with her. He said: “Allaah can see you, may Allaah conceal us and you.”
In such cases it is prescribed for you to forsake him on your own, if that forsaking will have an effect on him and will not result in any greater evil, such as his committing sin openly after having concealed it, or doing more of it after having done only a little, or doing something that is worse that that for which you forsook him.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
Whoever commits evil openly must be rebuked and forsaken and criticized for that. This is what is meant by the phrase, “Whoever becomes shameless, talking about him is not gheebah (backbiting).” This is unlike one who conceals his sin and seeks to hide it; he should be concealed but he should be advised in secret and forsaken by one who knows his situation, until he repents.”
(28/220)
Al-Bukhaari (may Allaah have mercy on him) included the hadeeth about Ka’b ibn Maalik staying behind from the campaign to Tabook in a chapter which he entitled: “Chapter: What is permitted of forsaking one who has sinned.”
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
What he meant by saying “Chapter: What is permitted of forsaking one who has sinned” is to explain the kind of forsaking (or boycotting) that is permitted, because of the general meaning of the prohibition on forsaking a person for no legitimate reason. Here he explains the reasons that justify forsaking someone, which is when a person has committed a sin, and it is justified for the one who found out about it to forsake him so that he will refrain from that.
(10/497)
It was narrated from Sa’eed ibn al-Jubayr that a relative of ‘Abd-Allaah ibn Mughaffal threw small pebbles and he told him not to do that. He said: The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade the throwing of small pebbles and said: “It does not kill the game or kill (or hurt) the enemy, rather it breaks a tooth or puts out an eye.” Then he did it again and he said: I told you that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade it, then you throw small pebbles again. I will never speak to you. Narrated by al-Bukhaari (5162)and Muslim (1954).
Al-Nawawi (may Allaah have mercy on him) said:
This shows that innovators and evildoers and those who go against the Sunnah despite knowing it are to be forsaken, and that it is permissible to forsake them permanently. The prohibition on forsaking someone for more than three days applies to one who forsakes another for personal or worldly reasons. As for innovators and their ilk, they may be forsaken permanently. This hadeeth is one of those that support this view, along with similar hadeeths such as the hadeeth of Ka’b ibn Maalik and others.Sharh Muslim(13/106).
What you have to do with regard to your friend is advise him, exhort him, and remind him to fear the Hereafter. If he responds, then praise be to Allaah, and you will have the reward for that. If he persists secretly in his sin, then he deserves to be forsaken by you if you think that forsaking him will benefit him. If forsaking him will not benefit him, then we do not think that you should forsake him, rather we think that you should still keep company with him in the hope that that will benefit him.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
This forsaking varies according to whether the forsakers are strong or weak, many or few. If the aim is to rebuke the person, discipline him and deter the common folk from doing something like him, if the interest is clear in this case so that forsaking him will weaken evil or make evil disappear altogether, then it is prescribed. If neither the person who is forsaken nor anyone else will be deterred by that, rather the evil will increase, and the one who wants to forsake him is weak, and the evil consequences of that will outweigh the good, then it is not prescribed to forsake him, rather kindness towards some people will be more beneficial than forsaking them.
And forsaking some people is more beneficial than being kind to them. Hence the Prophet (peace and blessings of Allaah be upon him) was kind to some people and forsook others.Majmoo’ al-Fataawa(28/206).
Finally, we would like to point out that it is possible to advise him and guide him to goodness without confronting him with what he has done, especially his taking part in the chat rooms. It is also possible to advise him and send him a letter without him knowing who you are, if that will reduce his involvement in committing sin openly.
May Allaah guide us and you to that which He loves and which pleases Him, and make us all doers of good and resisters of evil.
And Allaah knows best.

- PUBLISHERNajimudeeN M