Enjoining what is good and forbidding what is evil, * He looks for bad sites to send them to the centre which will block them. Is this good or bad?

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 ?.
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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.

Bad behaviour, - * He used to invalidate his fast several years ago, and he does not know the number of days on which he broke his fast

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I am a man, and when I was about fourteen or fifteen years old, I used to masturbate during the day in Ramadan, and I was aware of the ruling, but sometimes I would ejaculate and sometimes I did not. Please note that I had not yet reached puberty at that time, and I do not know the number of days on which I did that. What should I do? What is the ruling?
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Praise be to Allah
If the person who is fasting masturbates and emits maniy, he has invalidated his fast, but if he does not emit maniy then his fast is still valid.
Ibn Qudaamah said: If he masturbates with his hand, then he has committed a haraam action, but he has not invalidated his fast, unless he ejaculates. If he ejaculates, then he has invalidated his fast.
End quote.Al-Mughni(4/363)
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) said:
Masturbation during the day of fasting renders the fast invalid if it is done deliberately and the person emits maniy, and he has to make it up if it was an obligatory fast. He must also repent to Allah, may He be glorified and exalted, because masturbation is not permissible either when fasting or otherwise.
End quote fromMajmoo‘ Fataawa ash-Shaykh Ibn Baaz(15/267)
The scholars of the Standing Committee for Issuing Fatwas was asked about someone who used to masturbate during the day in Ramadan when she was fourteen or fifteen years old, and she does not know the number of days on which she did that; what should she do?
They replied:
Firstly, it is haraam to practice the secret habit, and if it is done during the day in Ramadan it is even more emphatically haraam.
Secondly, you have to make up those days on which you broke the fast because of the secret habit, because it invalidates the fast. Try to work out the number of days on which you broke the fast. And Allah is the source of strength. May Allah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd ar-Razzaaq ‘Afeefi, Shaykh ‘Abdullah ibn Ghadyaan
Fataawa al-Lajnah ad-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’(10/258)
And Allah knows best.

Bad behaviour, - * What should a person do if he committed the secret habit twice after the first stage of exiting ihram in Hajj?

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There is someone who, during the last Hajj, after the first stage of exiting ihram, committed the secret habit twice in two days. After the end of Hajj he offered compensation once for that. Please note that he regrets it deeply. What is the ruling on that? Is his Hajj valid?
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Praise be to Allah
Firstly:
Masturbation (the secret habit) is prohibited according to the Qur’an and Sunnah, regardless of whether one is in ihraam or not.
However, the sin is greater if the act of disobedience was done in a place or at a time of special virtue, or during an act of worship.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked about the sin of an act of disobedience and the hadd punishment for zina (fornication or adultery): is the sin greater if it is done during the blessed days, or not? He replied: Yes, the sin during days of special virtue or in places of special virtue is greater and the punishment is increased commensurate with the virtue of the time or place.
End quote fromMajmoo‘ al-Fataawa(34/180)
However the increase in severity of the punishment has to do with quality thereof, not quantity.
For more information, please see the answers to questions no. 329and 38213
Secondly:
Masturbation is one of the things that are prohibited whilst in ihram, but it does not render the pilgrimage invalid, according to the majority of scholars, whether it is done before or after the first stage of exiting ihram, because there is no evidence to suggest that the pilgrimage is rendered invalid by that, and it is not valid to compare it with full intercourse, because there are differences between them.
It says inal-Mawsoo‘ah al-Fiqhiyyah(4/102):
Hajj is not rendered invalid by masturbation according to the Hanafis, Shaafa‘is and Hanbalis… end quote.
An-Nawawi (may Allah have mercy on him) said inal-Majmoo‘(7/307):
Masturbation is prohibited, with no difference of opinion (in our madhhab) because it is haraam when not in ihram, so it is more appropriate that it should be haraam when one is in ihram.
If the muhrim (pilgrim in ihram) masturbates and ejaculates, does he have to offer compensation?
There are two views concerning this matter; the correct view is that which is most well-known, which is that he must offer compensation. The second view is that he does not have to offer compensation, but the more correct view is that he does have to offer compensation.
Then he (may Allah have mercy on him) said (7/417):
If we say that he must offer compensation, then it is the same as compensation for shaving the head, as we said concerning intimacy with a woman without having intercourse. But his Hajj is not rendered invalid by masturbation, and there is no difference of scholarly opinion concerning that. End quote.
And he (may Allah have mercy on him) said:
Our view is that the compensation for shaving the head is one of the following: sacrificing a sheep, fasting for three days, or giving three saa‘s of food to six poor persons, each one receiving half a saa‘.
End quote fromal-Majmoo‘(7/389). See also:ash-Sharh al-Mumti ‘(7/167)
Based on the above, his Hajj is valid, but he must offer the same compensation as one who shaved his head because of an ailment, as explained above.
See also the answer to question no. 206010.
Thirdly:
He does not have to offer compensation more than once, because the second prohibited action was of the same nature as the first one, so they are interconnected. This applies if the second incident of masturbation came before offering expiation for the first incident. If he had already offered compensation, then he masturbated again, then he must offer compensation again, and it cannot be included with the previous compensation. It is not permissible for him to delay offering the first expiation in order to offer expiation only once.
Ibn Qudaamah (may Allah have mercy on him) said:
If a person (in ihram) shaves his head, then shaves it again, he must offer one compensation, so long as he did not offer expiation for the first time before doing it for a second time. If he had already offered compensation for the first time, then he shaved his head again, then he must offer expiation (again) for the second time.
End quote fromal-Mughni(3/260). See also:al-Majmoo‘(7/394) andal-Mawsoo‘ah al-Fiqhiyyah(11/90)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
… But that is on condition that he does not delay offering compensation in order to avoid having to offer it again if he repeats the act. If he deliberately delays offering compensation so that he can repeat the act and offer compensation only once, the ruling should be such, so as to prevent him doing that.
For example, if he clips his nails twice, or he puts on tailored garments twice, or shaves his head twice, or is intimate with his wife twice or more, and the act is of the same nature, in that case he has to offer compensation once, if he has not yet done so, by analogy with the fact that if a person becomes in a state of minor impurity several times, all of the same type, then doing wudoo’ once is sufficient.
End quote fromash-Sharh al-Mumti‘(7/190)
And Allah knows best.

Bad behaviour, Doubt & clear, - * Is lying worse than zina?

Brief
"When a believer utters a lie without a valid excuse, he is cursed by seventy thousand angels. Such a stench emanates from his heart that it reaches the sky and because of this single lie Allah writes for him a sin equivalent to that of committing seventy fornications. Such fornications that the least of which is fornication with ones mother."
I want to know; is this hadith is about frequent liar or liar as a whole. If this is for liar as a whole, then it mean lying is greater sin then fornication? Isnt?
Everyday we come across people; which speak lie. So we can say that they have committed 70 times fornication. From this point of view, I don't think so that there is any single muslim who don't lie. Does that mean each and every single muslim who lie without valid excuse has indeed committed 70 times fornication.
Lie is something which Muslim can avoid as possible as he can, but he can't completely abstain himself from lying.
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Praise be to Allah
Firstly:
Lying is one of the characteristics of the hypocrites, and it is a blameworthy trait which encourages one to commit evil and prevents one from doing good. Al-Bukhaari (6094) and Muslim (2607) narrated that Ibn Mas‘ood (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “I enjoin you to be truthful, for truthfulness leads to righteousness and righteousness leads to Paradise. A man may continue to tell the truth and endeavour to be truthful until he is recorded with Allah as a speaker of truth. And beware of lying, for lying leads to wickedness and wickedness leads to Hell. A man may continue to tell lies and endeavour to tell lies, until he is recorded with Allah as a liar.”
The worst kind of lying is telling lies about Allah and His Messenger, then spreading lies among people in order to cause trouble between them. Habitually telling lies when speaking is one of the characteristics of the hypocrites, as the Prophet (blessings and peace of Allah be upon him) said: “There are four characteristics, whoever has them all is a pure hypocrite, and whoever has one of them has one of the characteristics of hypocrisy, until he gives it up: when he is entrusted with something, he betrays that trust, when he speaks he lies, when he makes a covenant he betrays it, and when he disputes he resorts to obscene speech.”
Narrated by al-Bukhaari (34) and Muslim (58).
What the one who has lied must do – even if he told a single lie – is repent to Allah, may He be exalted. At-Tirmidhi (1973) narrated that ‘Aa’ishah said: No characteristic was more hateful to the Messenger of Allah (blessings and peace of Allah be upon him) than lying. If a man told a lie in the presence of the Prophet (blessings and peace of Allah be upon him), he would continue to feel some unrest in his heart until he knew that the man had repented.
Classed as saheeh by al-Albaani inas-Saheehah(2052).
Secondly:
We could not find any source for the hadith mentioned in the question, after researching the matter. What appears to be the case is that it is falsely attributed to the Messenger of Allah (blessings and peace of Allah be upon him). The scholars stated that one of the signs of a fabricated hadith is that it mentions an exaggerated reward or punishment for a particular deed, and this hadith is like that.
The basic principle is that zina is worse than telling lies, hence sins are mentioned in decreasing order of gravity, after the sins of ascribing partners to Allah (shirk) and murder, in the verse in which Allah, may He be exalted, says (interpretation of the meaning):
“And those who invoke not any other ilaah (god) along with Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment”
[al-Furqaan 25:68].
With regard to zina, there is the prescription of punishment in this world (the hadd punishment), and the warning of punishment in the Hereafter, such as is not mentioned in the case of lying. However, some kinds of lying are worse than zina and other major sins, such as telling lies against Allah and His Messenger. Allah, may He be exalted, says (interpretation of the meaning):
“Say: ‘Verily, those who invent lies against Allah will never be successful’”
[Yoonus 10:69].
The Prophet (blessings and peace of Allah be upon him) said, in the mutawaatir hadith: “Whoever tells a lie against me deliberately, let him take his place in Hell.”
With regard to saying that lying as a whole is worse than zina, this is incorrect, let alone saying that it is worse than committing zina seventy times (“seventy fornications”), the least of which is fornication with one’s mother. This is among the silliest of notions and most obvious of lies, and is impossible!
With regard to the report narrated by Ibn ‘Asaakir in hisTareekh(27/241) from ‘Abdullah ibn Jaraad – according to which he asked the Prophet (blessings and peace of Allah be upon him: O Prophet of Allah, can a believer commit zina? And he said: “That may happen.”
He said: Can a believer steal? He said: “That may happen.”
He said: Can a believer tell lies? He said” No; rather lies are fabricated by those who do not believe”–
this is a false hadith. Its isnaad includes Ya‘la ibn al-Ashdaq. Ibn Hibbaan said: They fabricated hadiths for him and he narrated them without realising. Abu Zar‘ah said: He is nothing; he does not tell the truth.
Mizaan al-I‘tidaal(4/475).
It was mentioned by al-Albaani inad-Da‘eefah(5521), where he said: It is da‘eef (weak).
Something similar may be said about the hadith of Safwaan ibn Sulaym: It was said to the Messenger of Allah (blessings and peace of Allah be upon him): Can a believer be a coward?
He said: “Yes.”
It was said to him: Can a believer be a miser?
He said: “Yes.”
It was said to him: Can a believer be a liar?
He said: “No.”
Narrated by Maalik (3630). It is mursal, and was classed as da‘eef by al-Albaani inDa‘eef at-Targheeb wa’t-Tarheeb(1752).
Conclusion:
The words mentioned are not a hadith from the Prophet (blessings and peace of Allah be upon him). Moreover they are false in and of themselves. Therefore it is not permissible to attribute this to the Messenger of Allah (blessings and peace of Allah be upon him).
And Allah knows best.