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    افتراضي The great virtue of lowering the gaze








    THE GREAT VIRTUE OF LOWERING THE GAZE



    Imaam Ibn Al-Qayyim Al-Muntaqaa min Ighaathatul Lufhaan fee Masaayid Ash-Shaitaan [pp. s 102-105]
    Translator is unknown
    -------------------------------------------------------

    Allaah, the Exalted said
    ?Say to the believing men that they should lower their gaze and guard their private parts; that will make for greater purity for them. Indeed Allaah is well acquainted with all that they do. [Al-Qur'ân An-Noor 24:30]

    So Allaah made purification and spiritual growth to be the outcome of lowering the gaze and guarding the private parts. It is for this reason that lowering ones gaze from (seeing) the prohibited things necessarily leads to three benefits that carry tremendous value and are of great significance


    The First: Experiencing the delight and sweetness of faith
    This delight and sweetness is far greater and more desirable that which might have been attained from the object that one lowered his gaze from for the sake of Allaah. Indeed, Whosoever leaves something for the sake of Allaah then Allaah, the Mighty and Magnificent, will replace it with something better than it Reported by Ahmad [5/363], Al-Marwazee in Zawaa`id Az-Zuhd [no. 412], An-Nasaa`ee in Al-Kubraa as mentioned in Tuhfah Al-Ashraaf [11/199] from one of the Companions that the Messenger of Allaah (Sallallaahu`alaihiwasallam) said, Indeed you will not leave anything for the sake of Allaah except that Allaah will replace it with something better than it. The isnaad is Saheeh

    The soul is a temptress and loves to look at beautiful forms and the eye is the guide of the heart. The heart commissions its guide to go and look to see what is there and when the eye informs it of a beautiful image it shudders out of love and desire for it. Frequently such inter-relations tire and wear down both the heart and the eye as is said:
    When you sent your eye as a guide For your heart one day, the object of sight fatigued you For you saw one over whom you had no power Neither a portion or in totality, instead you had to be patient. Therefore when the sight is prevented from looking and investigating the heart finds relief from having to go through the arduous task of (vainly) seeking and desiring


    Whosoever lets his sight roam free will find that he is in a perpetual state of loss and anguish for sight gives birth to love (mahabbah) the starting point of which is the heart being devoted and dependant upon that which it beholds. This then intensifies to become fervent longing (sabaabah) whereby the heart becomes totally dependant and devoted to the (object of its desire). Then this further intensifies and becomes infatuation (gharaamah) which clings to the heart like the one seeking repayment of a debt clings firmly to the one who has to pay the debt. Then this intensifies and becomes passionate love (Ishk) and this is a love that transgresses all bounds. Then this further intensifies and becomes crazed passion (shaghafa) and this a love that encompasses every tiny part of the heart. Then this intensifies and becomes worshipful love (tatayyuma) Tatayyum means worship and it is said:
    Tayyama Allaah i.e. he worshipped Allaah

    Hence the heart begins to worship that which is not correct for it to worship and the reason behind all of this was an illegal glance. The heart is now bound in chains whereas before it used to be the master, it is now imprisoned whereas before it was free. It has been oppressed by the eye and it complains to it upon which the eye replies: I am your guide and messenger and it was you who sent me in the first place!

    All that has been mentioned applies to the heart that has relinquished the love of Allaah and being sincere to Him for indeed the heart must have an object of love that it devotes itself to. Therefore when the heart does not love Allaah Alone and does not take Him as its God then it must worship something else.

    Allaah said concerning Yusuf as-Siddeeq (alayhis-salaam), ?Thus (did We order) so that We might turn away from him all evil and indecent actions for he was one of Our sincere servants.? {Al-Qur'aan Soorah Yusuf 12: 24}

    It was because the wife of Al-Azeez was a polytheist that (the passionate love) entered her heart despite her being married. It was because Yusuf (alayhis-salaam) was sincere to Allaah that he was saved from it despite his being a young man, unmarried and a servant

    The Second: the illumination of the heart, clear perception and penetrating insight. Ibn Shujaa` al-Kirmaanee said, whosoever builds his outward form upon following the Sunnah, his internal form upon perpetual contemplation and awareness of Allaah, he restrains his soul from following desires, he lowers his gaze from the forbidden things and he always eats the lawful things then his perception and insight shall never be wrong.
    Allaah mentioned the people of Lut and what they were afflicted with and then He went on to say,
    Indeed in this are signs for the Mutawassimeen. {Al-Qur'an Soorah Al-Hijr 15: 75}

    The Mutawassimeen are those who have clear perception and penetrating insight, those who are secure from looking at the unlawful and performing indecent acts.

    Allaah said after mentioning the verse concerning lowering the gaze,
    Allaah is the Light of the heavens and the earth. {Al-Qur'aan Soorah An-Noor 24: 35}

    The reason behind this is that the reward is of the same type as the action. So whosoever lowers his gaze from the unlawful for the sake of Allaah, the Mighty and Magnificent, He will replace it with something better than it of the same type. So just as the servant restrained the light of his eye from falling upon the unlawful, Allaah blesses the light of his sight and heart thereby making him perceive what he would not have seen and understood had he not lowered his gaze

    This is a matter that the person can physically sense in himself for the heart is like a mirror and the base desires are like rust upon it. When the mirror is polished and cleaned of the rust then it will reflect the realities (haqaa`iq) as they actually are. However if it remains rusty then it will not reflect properly and therefore its knowledge and speech will arise from conjecture and doubt.

    The Third: The heart becoming strong, firm and courageous.
    Allaah will give it the might of aid for its strength just as He gave it the might of clear proofs for its light. Hence the heart shall combine both of these factors and as a result, Shaitaan shall flee from it. It is mentioned in the narration, ?whosoever opposes his base desires, the Shaitaan shall flee in terror from his shade.
    {This is not established as a Ahaadeeth of the Prophet (Sallallaahu`alaihiwasallam)}

    This is why the one who follows his base desires shall find in himself the ignominy of the soul, its being weak, feeble and contemptible
    Indeed Allaah places Nobility for the one who obeys Him and disgrace for the one who disobeys Him
    ?So do not lose heart nor fall into despair; for you must gain mastery if you are true in faith.? {Al-Qur'aan Soorah Ale Imraan 3: 139}

    ?If any do seek for nobility and power then to Allaah belongs all nobility and power. {Al-Qur'ân Soorah Faatir 35: 10}

    Meaning that whosoever seeks after disobedience and sin then Allaah, the Might and Magnificent, will humiliate the one who disobeys Him.

    Some of the Salaf said, ?The people seek nobility and power at the door of the Kings and they will not find it except through the obedience of Allaah.?
    This is because the one who who obeys Allaah has taken Allaah as his friend and protector and Allaah will never humiliate the one who takes his Lord as friend and patron. In the Du`aa Qunut their occurs, ?The one who You take as a friend is not humiliated and the one who You take as an enemy is not ennobled.? Reported by Abu Daawood [Eng. Trans. 1/374 no. 1420], An-Nasaa`ee [3/248], At-Tirmidhee [no. 464], Ibn Maajah [no. 1178], Ad-Daarimee [1/311], Ahmad [1/199], Ibn Khuzaimah [2/151] from Al-Hasan from Alee (radiyallaahu 'anhu). The Ahaadeeth is Saheeh. The isnaad has been criticized by many, however none of the criticisms hold. Refer to: ?Nasb Ar-Raayah? [2/125] and ?Talkhees Al-Habeer? [1/247]


    Aboo Shaahir as-Salafee
    Source

  2. #2

    افتراضي رد: The great virtue of lowering the gaze

    Prohibition of gazing at women and Beardless Handsome Boys except in Exigency

    Allah, the Exalted, says:Tell the believing men to lower their gaze (from looking at forbidden things).” (24:30)Verily, the hearing, and the sight, and the heart, of each of those ones will be questioned (by Allah).” (17:36)Allah knows the fraud of the eyes, and all that the breasts conceal.” (40:19)Verily, your Rubb is Ever Watchful (over them).” (89:14)1622.

    Abu Hurairah (May Allah be pleased with him) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “Allah has written the very portion of Zina which a man will indulge in. There will be no escape from it. The Zina of the eye is the (lustful) look, the Zina of the ears is the listening (to voluptuous songs or talk), the Zina of the tongue is (the licentious) speech, the Zina of the hand is the (lustful) grip, the Zina of the feet is the walking (to the place where he intends to commit Zina), the heart yearns and desires and the private parts approve all that
    or disapprove it
    .”
    [Al-Bukhari and Muslim].
    This is the wording in Muslim; Al-Bukhari wording is a bit short.1623. Abu Sa`id Al-Khudri (May Allah be pleased
    with him) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “Avoid sitting on roadsides.” His Companions said: “O Messenger of Allah (sallallaahu ’alayhi wa sallam), there is no other alternative but to sit there to talk.” Thereupon the Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “If you have to sit at all, then fulfill the rights of the road.” They asked: “What are their rights?” Thereupon he said, “Lowering the gaze (so that you may not stare at unlawful things); refraining from doing some harm to others, responding to greeting (i.e., saying `Wa`alaikumus-salam’ to one another) and commanding the good and forbidding the evil.
    [Al-Bukhari and Muslim].
    1624. Abu Talhah Zaid bin Sahl (May Allah be pleased with him) said: We were sitting and talking on a platform in front of our house when the Messenger of Allah (sallallaahu ’alayhi wa sallam) stopped by us and said, “Why do you sit on roads? Avoid sitting in them.” We replied: “We sit there intending no harm. We only sit and discuss (religious) knowledge and talk.” He said, “If you have to sit, you should fulfill the rights of the road: Lower your gaze, respond to greetings and talk in a good manner.”
    [Muslim].
    1625. Jarir bin `Abdullah (May Allah be pleased with him) said: I asked the Messenger of Allah (sallallaahu ’alayhi wa sallam) about (the Islamic ruling on) accidental glance (i.e., at a woman one is not Islamically allowed to look at) and he ordered me to turn my eyes away.
    [Muslim].
    1626.

    Umm Salamah (May Allah be pleased with her) said: I was with the Messenger of Allah (sallallaahu ’alayhi wa sallam) along with Maimunah (May Allah be pleased with him) when Ibn Umm Maktum (May Allah be pleased with him) (who was blind) came to visit him. (This incident took place after the order of Hijab). The Prophet (sallallaahu ’alayhi wa sallam) told us to hide ourselves from him (i.e., observe Hijab). We said: “O Messenger of Allah (sallallaahu ’alayhi wa sallam), he is blind and is unable to see us, nor does he know us.” He replied; “Are you also blind and unable to see him ” .

    source


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