Preserving the Light of Ramadan – Habib Umar bin Hafiz

How do we preserve the light of Ramadan once the month has ended?

 

One of the keys to preserving what we have attained is in the intentions we make before the month ends. We should make firm intentions to do good in Shawwal and beyond. We also need to beg Allah to preserve and increase the gifts He has given us. We need to be consistent in our attendance of gatherings and classes, consistent in our recitation of the Quran while reflecting upon its meanings and consistent in our recitation of the adhkar with presence of heart. We must also choose the best company and sit in the presence of people who have been given light.

Intentions For After Ramadan – Habib Umar bin Hafiz

What intentions should we make for after Ramadan?

We intend to be among those whose entire year is Ramadan.

We intend that our connection with Allah is expressed in our actions throughout the day and the night.

We intend to serve the Umma in the best way by focusing on the Three Objectives: knowledge, devotion and service.

We intend to seek the pleasure of Allah and to make His Messenger ﷺ happy in all that we do.

We intend to attain an increase in presence of heart with Allah at all times but especially during the prayer and recitation of the Qur’an and the adhkar.

We intend to establish gatherings with our brothers and sisters who we love for Allah’s sake.

We intend to fast the Six Days of Shawwal and other blessed days such as Tasua’ and Ashura (9th and 10th Muharram) and the Day of Arafa and at least three days in every month.

Free Zakat Guide, Calculator, and Scholarly Advice

Ramadan is the time where most people look to pay their Zakat. We get numerous questions on how and when to give Zakat, and more importantly to whom?

SeekersGuidance scholars have put together this free Zakat Guide that addresses the most common questions and provides spiritual guidelines on how to approach the question and act of paying Zakat.

SeekersGuidance Zakat Guide

The best of charity [and zakat] is that which fulfills the greatest need, or is a means to the greatest benefit. – Ibn Abidin

Zakat Explained: The Fiqh of Giving – Understanding Islamic Worship

This lesson by Shaykh Faraz Rabbani is also a wonderful resource.

Shaykh Faraz explains the fiqh of zakat (obligatory charity) and how one gives in accordance with sound understanding of the Qur’an and Sunna of the Prophet, Allah bless him and give him peace.

Zakat Calculator

On the same page you will also find a FAQ on Zakat, and if there are any questions you can’t find answers to in the FAQ you can submit them to our scholars.

May Allah reward you for all your efforts during His most Holy Month. Ramadan Karim.


 


To Remedy the Heart by Mawlana Ashraf Ali Thanwi

The following is the third in a series of three excerpts on the heart of the believer from Hakim al-Umma Mawlana Ashraf Ali Thanwi’s book (Allah have mercy on him) Sukoon-e-Qalb, translated by Saad Razi Shaikh.

For human beings, two kinds of worlds exist. The first is the material world, which we can see with our eyes and touch with our hands. Along with it, there’s another world (batin) which we can neither see nor touch. In this hidden world, the soul lives, the heart beats, wishes are born, hopes and desires find wings, joy and sorrows, love and hate, selflessness, and other emotions are cultivated. The fascinating thing is that it is this hidden world that we can neither see nor touch that is our real world. As long as it works, the person stays alive, they get all rights in society, when it no longer works, the person is declared deceased and their rights cease to exist.

Just as the human’s apparent body is sometimes healthy and sometimes sick, the soul too is sometimes healthy and sometimes it becomes sick. Just as flu, fever, and other diseases are from the sicknesses of the body, so too are sorrows and anger, selfishness, arrogance, pretense, and vanity from the diseases of the heart.

Islam’s Holistic Way of Life

Because Islam is a holistic way of life, it has not disregarded either of these two worlds. It has given us guidance for the outward diseases, it has also given us rulings for the hidden diseases.  For our outward lives, it has given such brilliant actions like prayers, fasting, zakat; it has also refrained us from bad deeds. Similarly, for our inward lives, it has decreed certain beautiful attributes for us and refrained us from vile ones. The rulings of outward acts are the subject of the field of fiqh, the rulings relating to the inward acts are explained in the field of tasawwuf.

The Reality of the Heart

The subject matter of tasawwuf, therefore, relates to the world of the heart which is hidden from us, yet which holds deep importance for us. The question arises, what is the heart? If we ask doctors, we’ll get the reply that the heart is a lump of flesh in the chest of the human being, which pumps blood. But the heart spoken of in tasawwuf is different from this lump of flesh. In the spiritual understanding, the heart and soul are two forces that the Creator created with the outward heart. Just as the eyes can see, the ears can hear, and the hands can touch, so the lump of flesh that is the heart is able to desire. In the spiritual understanding, the heart is this very force capable of creating different emotions and desires.   

Tasawwuf teaches us that this hidden world of the heart is the foundation of the outward world. The making and unmaking of human beings depends on this, if the world of the heart is right, if its system is okay, the right desires are created in it. If the right emotions are born in the heart, the person remains healthy, if the world of the heart begins to disintegrate, the outward life of the person also begins to disintegrate.

To Remedy the Heart

The treatment (islah) of the heart is necessary. If you desire salvation in the hereafter (akhirah) and well-being (afiya) in this world, rectify your heart. After the obligatory acts of worship (fard) start spending more time in voluntary acts, in the reading of the Qur’an. Many people spend more time in worship but they do not have much religious knowledge. They should acquire the knowledge of the deen. The cure to the diseases of the heart is religious knowledge, the remembrance of Allah, and the company of the people of Allah.

About the Author

Mawlana Ashraf Ali Thanwi (Allah have mercy on him) was one of the foremost Indian scholars of the twentieth century. A prolific writer with over three hundred books to his name, his works span the Islamic Sciences, touching on matters of everyday fiqh, correct beliefs, and spiritual remedies, amongst others.

Signs of a Diseased Heart by Mawlana Ashraf Ali Thanwi

The following is the second in a series of three excerpts on the heart of the believer from Hakim al-Umma Mawlana Ashraf Ali Thanwi’s book (Allah have mercy on him) Sukoon-e-Qalb, translated by Saad Razi Shaikh.

How can a person know if their heart is diseased? In regard to this, Hafiz Ibn Qayyim (Allah have mercy on him) has mentioned some symptoms.

The First Symptom

When a person starts to value the fleeting things over other [more lasting] things, it should be understood that their heart is diseased. For example, they like the house of this world but are not concerned about building their house in the Hereafter. They worry about finding respect in this world but are unconcerned about the honor or humiliation they’ll face in the Hereafter. They want ease in this world but are unconcerned about the torments they may find in the Hereafter.

The Second Symptom

When a person stops crying altogether, it is understood that their heart has hardened. Sometimes, a person’s eyes cry, sometimes their heart cries. The crying of the heart carries more virtue than the crying of the eyes. It is not necessary that tears must come out of the eyes when crying. There are people of Allah whose hearts cry but tears don’t fall from their eyes. Their crying from their hearts is accepted by Allah, and the doors of repentance (tawba) are opened for them. The crying of the heart and eyes both carry importance, some people cry with both—both their eyes and their hearts cry.

The Third Symptom

If a person desires to meet other people but doesn’t remember their meeting with Allah, they should understand that this spells death for their hearts. People are so attached to each other that they long to meet each other, they become sad and impatient when they do not get to meet one another. But they do not remember their meeting with Allah Most High.

The Fourth Symptom

When a person becomes fearful of remembering their meeting with Allah, but becomes happy when sitting with other people, it is a sign of the death of the heart. To become fearful when remembering their meeting with Allah means becoming fearful when doing tasbih or engaging in muraqaba. Sitting in the prayer room (musalla) becomes a burden on such a person. Understand this broad principle, if you wish to understand a person’s relationship with Allah. Look at how they sit in their musalla. A person who is mindful of Allah sits with a tranquillity (sukun) like that of a child sitting in their mother’s lap. For a person who has crookedness in their hearts, sitting in the musalla weighs heavy on them. They say their salams and immediately run from the mosque. Some are such that their hearts are unwilling to come to the mosque in the first place.

A Cataract of the Heart and Its Remedy

A cataract is a disease of the eyes. A veil appears in front of the eyes, which makes the person unable to see. Similarly, a cataract grows in the heart, when sins cloud a person’s vision. Then the person ends up missing all their prayers with no worry whatsoever. They have no issue in uttering lies with their tongues, even though there are hadiths saying that “a person who tells lies, such a foul smell emanates from their mouth that the angels flee from them.” Such a foul smell comes, but the person remains unfazed. Consider the place in which the person commits sins, it is written in the books that the land pleads and cries, “Ya Allah! Allow me to bury this disobedient servant of yours.” But the person, engrossed in their sins, remains unconcerned.

Just as when a person who contracts a cataract visits the doctor and gets treatment, similarly, a person whose heart has hardened must visit the majlis, the gatherings of the people of Allah. Visiting them removes the cataract of the heart. The vision of the heart returns and the person starts to see again. A chance meeting and the person’s life completely changes. We’ve seen so many people for whom the company of the people of Allah has transformed their lives.

Can someone measure the force of this?

A look from the person of Allah can change destinies.

Many a time, diseased hearts come to the suhba, the company of the people of Allah, and the world of their hearts change.    

The Dwellings of the Heart

The ruin of the heart is easy, but the settling of hearts is hard. A poet has expressed this well.

We’ve seen desolate ruins; we’ve seen living settlements.

A heart once ruined is not easy to reset. 

To ruin the heart is easy, to resettle it is no game.

To settle the heart is no game, it is settled step-by-step.

Just as a town is populated with some difficulty, so too is the heart settled with difficulty. May Allah grant us success in settling our hearts.

About the Author

Mawlana Ashraf Ali Thanwi (Allah have mercy on him) was one of the foremost Indian scholars of the twentieth century. A prolific writer with over three hundred books to his name, his works span the Islamic Sciences, touching on matters of everyday fiqh, correct beliefs, and spiritual remedies, amongst others.

Ten Steps to Allah. Step 2: Sincere Intentions

As we get closer to Ramadan, focusing on what we are seeking through our devotions is ever more crucial. The ultimate aim of any Muslim is to gain the closeness of Allah Most High. Shaykh Faraz Rabbani gives us clear guidelines with 10 key steps on the path to Allah Most High elucidating for us how to get closer to Allah.

Life is a test of our choices. In the second step, Shaykh Faraz discusses the importance of making purposeful choices through sincerity of intention for Allah.

Step 2: Sincere Intentions

Sincerity of intention arises by making choices for Allah. We do not make whimsical choices or choices based on desire alone. Rather, the believer is one who strives to make choices for the sake of Allah.

Allah Most High tells us in the Qur’an, “They have not been commanded except that they be devoted to Allah making their life-choices for the sake of Allah alone, in uprightness.” [Qur’an, 98:5]

The second step after leaving whim is making purposeful choices through intention in worship, in work, in all your relationships, in your worldly choices, and in the pleasures of life. It begins with your ritual acts of devotion but then extends to all other areas of life. If you can make all your choices enveloped by a sense of devotion to Allah and sincerity for His sake and with uprightness then you have fulfilled the framework for living a purposeful life. 

In acts of worship, don’t make your focus to worship alone; rather, seek Allah through your worship. Similarly, in your work, see that your work is an act of devotion and do it seeking the pleasure of Allah. Your social relationships are not about your wife, your husband, your parents, or your children. They are about being devoted to Allah. For all your life choices, seek to do things in a manner pleasing to Allah, seeking the pleasure of Allah thereby. 

Prophet (peace and blessings be upon him) said, “How strange is the affair of the believer, everything is for their good.”

We ask Allah Most High to grant us this meaning of cultivating sincerity through purposeful choices.

The episode can be found on this link Ramadan 2020 Reminders | Episode 21: Ten Steps to Allah – 02 – Sincere Intentions | Sh Faraz Rabbani – YouTube

About the Author

Shaykh Faraz Rabbani spent ten years studying with some of the leading scholars of recent times, first in Damascus, and then in Amman, Jordan. His teachers include the foremost theologian of recent times in Damascus, the late Shaykh Adib al-Kallas (may Allah have mercy on him), as well as his student Shaykh Hassan al-Hindi, one of the leading Hanafi fuqaha of the present age.

He returned to Canada in 2007, where he founded SeekersGuidance in order to meet the urgent need to spread Islamic knowledge–both online and on the ground–in a reliable, relevant, inspiring, and accessible manner. He is the author of Absolute Essentials of Islam: Faith, Prayer, and the Path of Salvation According to the Hanafi School (White Thread Press, 2004.) Since 2011, Shaykh Faraz has been named one of the 500 most influential Muslims by the Royal Islamic Strategic Studies Center.

What Is the Heart? by Mawlana Ashraf Ali Thanwi

The following is the first in a series of three excerpts on the heart of the believer from Hakim al-Umma Mawlana Ashraf Ali Thanwi’s book (Allah have mercy on him) Sukoon-e-Qalb, translated by Saad Razi Shaikh.

From the pen of Mawlana Aslam Shaykhpuri: “Though it is a small lump of flesh, it is a marvel. People say that is naïve but also cunning. It is arrogant but also humble. It is unaware and deprived of secrets. It is attached to the idols but is a worshipper of the Creator, too. If seen in the gatherings of love, it is drunk. If seen in the gathering of reason, it is intelligent. It is the messiah but also the sick. It is obedient but also a sinner. It is careless but also careful. It is the merchandise but also the customer. It is the rose but also the thorn. It is the center of peace, yet also in battle. It is the subject but also the ruler. it is strong but also helpless. It is the slain but also the sword. It is the enslaved but also the free. It is deserving of heaven but also of hell.”

A wise man said of the heart that the ignorant lose the contentment of the heart for wealth, whereas the intelligent lose their wealth for the contentment of the heart. A second wise man said that to win other’s hearts, you must win your own heart first. If you can gain control over your heart, the world will be in your control. A third wise man opined that it is stupid to be happy over a fair face when the heart is dark. A fourth wise man said that a stupid man’s heart is on his tongue, whereas an intelligent person’s tongue is in his heart.

Hasan al-Basri (Allah have mercy on him) said that there are five signs of the worsening of the heart:

  1. To sin in the hope of repentance (tawba).
  2. To gain knowledge but not act upon it.
  3. To lack sincerity.
  4. To have providence (rizq) and not be grateful.
  5. To bury the dead and not take any lessons from it.

Imam Shafi‘i (Allah have mercy on him) says that to brighten the heart, turn away from useless things. Imam Jafar al-Sadiq (Allah have mercy on him) says the reality of taqwa is that were the contents of your heart uncovered and taken to the market, you would not be embarrassed or worried by any of it. Hazrat Usman (Allah be pleased with him) said: The sorrows of the world darken the heart, the sorrows of the hereafter brighten the heart.

The Prophet Muhammad (Allah bless him and give him peace) said that “In your heart, there’s a piece of flesh, which when it stays healthy, the entire body is healthy. When it becomes sick, the entire body becomes sick. Know that it is the heart.” (Bukhari 52, Muslim 1599)

In the Musnad of Imam Ahmad, there is a hadith mentioning the four kinds of hearts. The first is the polished heart, which is clear and transparent. It’s parable is that of a lamp that contains no defects. The second kind of heart is the sealed heart which has been tied with a thread from above. The third kind of heart is the one that is upside down. The fourth kind contains two dimensions.

The first kind of heart, in which the Light of Faith shines forth brightly belongs to the believer. It contains no impurities. The sealed heart is that of the disbeliever. The upside-down heart is that of the hypocrite, who has recognized the faith but refuses to submit to it, and only for his protection does he continue to deceive. The fourth type contains faith (iman) but also hypocrisy (nifaq). It is practically hypocritical To an extent it is faithful but sometimes it also turns apostate.

Hazrat Abu Bakr Waraq was a noted elder. He said: “Six kinds of states befall the heart. They are life and death, health and sickness, wakefulness, and sleep. He said that the life of the heart is indebted to guidance (hidaya). If guidance is received, the heart is alive. The death of the heart occurs through misguidedness. If misguidedness befalls the heart, know that it spells its death. The health of the heart depends upon purification and cleansing. Purification is obtained through faith and monotheism (tawhid). Without faith, purification cannot be obtained. A sound heart is that which has purity and the light of faith. In stark contrast to it, diseases are formed in the heart through reprehensible relations. The wakefulness of the heart is obtained through the remembrance of Allah. If a  person becomes heedless of the remembrance of Allah, his heart is said to be deep in the sleep of heedlessness (ghafla).”

If the body is sick, we become worried, but the sicknesses of the heart do not draw our attention. Hypocrisy is a disease of the heart. Arrogance is a disease of the heart. Lust is a disease of the heart. Greed is a disease of the heart. Stinginess is a disease of the heart. Malice is a disease of the heart. Jealousy is a disease of the heart. The Prophets (peace be upon them all) came to the world to treat these diseases of the heart. They strove the most for the purification of the hearts, for if the heart becomes pure, the person becomes pure. If the heart changes, the person changes, their life changes, the purpose of their life changes, their viewpoints changes, the criteria for love and enmity changes, the objectives of work and trade changes, their home changes. Society changes, history changes, their character (akhlaq) changes.

Come, let us all strive to change our hearts, to bring about the purification of our hearts.

About the Author

Mawlana Ashraf Ali Thanwi (Allah have mercy on him) was one of the foremost Indian scholars of the twentieth century. A prolific writer with over three hundred books to his name, his works span the Islamic Sciences, touching on matters of everyday fiqh, correct beliefs, and spiritual remedies, amongst others.

Saving Our Souls Series | Part 7: 38 Sins of the Tongue – Shaykh Yusuf Weltch

Every word we utter, whether good or bad, is recorded.  Every statement we make has a witness. Allah says:

“He (i.e. man) does not utter a single word without an ever-present watcher.” (Qur’an, 50:18)

The two most difficult body parts to protect and avert from sin are the tongue and the private parts – so much so that our beloved Prophet – Allah bless him and give him peace – said:

“Whosoever gives me a guarantee to safeguard what is between his jaws and what is between his legs, I shall guarantee him Jannah.” (Bukhari)

What is between his jaw refers to the tongue; both what it expresses and what it consumes. What is between the legs refers to the private parts (the sins of which will be addressed in its own article soon).

When the believer protects his tongue from the following list of sins the reward is nothing but paradise.

What we utter, but by extension what we type online as well.

From the sins of the tongue are the following:

  1. Backbiting
    • To mention something about your fellow Muslims, in their absence, which they dislike, even if it is true.
  2. Tale-telling
    • To convey the statement of someone to another intending to cause corruption.
  3. Instigating harm without right
    • To instigate the harming of another without conveying another’s statement. This applies even if between animals.
  4. Lying intentionally
    • To say that which is contrary to reality
  5. False oaths
    • To swear by Allah or one of His attributes upon a matter that the one swearing knows is false.
      • If one swears knowingly lying about a past matter it is called an immersing oath (al-yamin al-ghamus). It is called that because it immerses the one who commits it into sin or the Hell-Fire. It is of the major sins because swearing by Allah upon that which is contrary to reality is a manifest violation of the sanctity of the Religion. Repentance and expiation are therefore due.
      • As for the one who swears to leave a permitted thing then does that thing they must do an expiation but they are not sinful. For example, if one says, “I swear by Allah I will not drink tea” then they drink it.
      • Likewise if one swears to do a permitted thing then does not do it they must perform an expiation but are not sinful. For example, if someone says, “I swear by Allah I will drink tea today” then the day passes and they did not drink tea.
  6. Words of accusation of fornication
    • These are many. In summary, every word which ascribes any human or relative to the act of fornication. This is an accusation of the one being ascribed to fornication. That is whether it is a general clear accusation or an indirect accusation with the intention of accusing.  The free accuser is punished with 80 lashes and the slave with half of that.
  7. Insulting any single one of the Companions of the Prophet (may Allah bless him and give him peace) or His family. As for insulting all of them together, this is disbelief.
  8. False testimony
  9. Breaking of promises
    • To break a promise after having made it while harboring the intention not to fulfill it.
  10. The delaying of an able person to fulfill their debts
    • For the able person to procrastinate and delay in the fulfillment of a debt which the one owed seeks fulfillment of.
  11. To verbally abuse, insult, or curse with no right to do so
  12. Belittling a Muslim
  13. Addressing any Muslim with harmful words
  14. Lying against Allah Most High or His Messenger (may Allah bless him and give him peace). This could even be tantamount to disbelief.
  15. Making false claims to the judge or any other.
  16. Effecting an innovative divorce.
    • The innovative divorce is that which is affected during a period of menstruation; or in a state of purity in which intercourse was made; or if intercourse was made during the period of menstruation which preceded the divorce.
  17. Zihar
    • Zihar is to claim a resemblance in impermissibility between one’s spouse and a non-marriageable family member or even one of their limbs. Its meaning entails an explicit declaration that he will never have intercourse with her. If one does not immediately affect an actual divorce after the zihar they must perform an expiation.
    • The expiation for zihar is the freeing of a believing slave. If one is unable to do so they must fast two consecutive months. If they are unable to do that they must feed (i.e. transfer ownership of food to) sixty poor persons each getting a ‘Mudd’ of any type of food which is valid to give for Zakat al-Fitr.
  18. Intentionally making a mistake in the Qur’an
    • This applies to changing the vowel signs even if it does not disturb the meaning.
  19. For one who has sufficient wealth or means of earning to beg
  20. A vow made with the intention of depriving an inheritor their inheritance
    • A vow means to impose upon one’s self the obligation of performing an act of worship which is not inherently obligatory. This is done by saying, ‘Obligatory on me, for the sake of Allah, is that I will give such and such amount of money to the poor.’ By doing this it is obligatory for him to give the mentioned amount to the poor. However, if this is done so that one does not leave behind wealth for his inheritors it is strictly prohibited.
  21. To neglect to leave instructions to fulfill a debt or return an item that no one other than him knows of.
  22. To attribute a lineage to other than one’s real father or former masters.
  23. To put forth a proposal despite the proposal of one’s fellow Muslim
  24. To give a legal Islamic ruling without the prerequisite knowledge, even if it is correct.
  25. To teach or to learn a harmful science without a religiously sanctioned reason.
    • For example, magic.
  26. To judge by other than the ruling of Allah Most High
  27. Excessive mourning and wailing over the deceased.
  28. Any speech which encourages the prohibited or makes others lax regarding an obligation.
  29. Any insult of the religion, any one of the Prophets, the scholars, sacred Islamic knowledge, the sacred law, the Qur’an, or any of the symbols of Allah Most High.
    • Doing so is disbelief.
  30. Whistling in a way that resembles musical instruments.
  31. Being silent from commanding the good and prohibiting the wrong without excuse.
  32. Concealing obligatory religious knowledge when it is sought.
    • This applies if there is no one else who can teach them.
  33. Laughing when another passes wind.
  34. Laughing at a Muslim out of belittlement.
  35. Concealing testimony, when called to testify or without being called when testifying becomes obligatory on them.
  36. Forgetting the Qur’an.
    • Some have explained this to mean not acting upon the Qur’an.
  37. Not replying to Salam which is obligatory upon one.
  38. Desire arousing kissing (such as the kissing between two spouses with desire) for one in a state of Ihram; or the fasting person if there is fear of ejaculation; or kissing anyone who is impermissible to kiss.

May Allah forgive us the sins we have uttered.

Abraham As The Patriarch Of Shari’a Diversity : Shaykh Abdal Hakim Murad

In this talk delivered by esteemed scholar, Shaykh Abdal Hakim Murad, he discusses how the sanctuary (haram) in Mecca is full of signs; manifest signs.  The first of these signs is the standing place of Ibrahim (Maqamu Ibrahim).

The Abrahamic qualities that the haram contains are quite evident, from them:

  • The sacrifice on the Day of Adha
  • The retracing of Abrahamic moments during the Hajj
  • Sa’i as well as Safa and Marwa

Shaykh Abdal Hakim Murad says regarding the latter ritual:

“…And another of these great signs is …. the Sa’i, between Safwa and Marwa which are from Allah signs or tokens (min shaa’iril Allah), that this is her moment, and the moment of the female dimension of the Abrahimic possibility in religion, because Hajar is the only one really in the history of world religions to have been identified explicitly with the instituting of a religious obligation.  I’m not familiar with any other obligatory practice in any of the world’s religions that is specifically identified in it’s founding moment with a woman…”

Shaykh Abdal Hakim continues to discuss the black stone and what we can learn from it. Umar said, “I know, you are just a stone; you cannot do anyone harm nor can you do any good, but if it were not for the fact that I saw the holy Prophet kissing you, I would not kiss you.” But the story continues:

…then he cried until his sobbing was audible.

He turned and there he saw Ali – May God exalt his face – Umar says to him, “O Amir al-Mu’minin, in this place the tears fall and the prayers ascend”

Ali says to Umar, “It does harm and it does do good!”

And he said, “How?”

Ali answered, “Truly, Allah when he took the covenant from the descendants of Adam he wrote it and he, fed this writing to the stone, and it bares witness to the faithfulness of the believer and the rejection and negation of the unbeliever.”

Shaykh Abdal Hakim then explains the covenant that Ali was referring to.

Other things discussed in this wonderful talk:

  • What does it mean when we say we’re from the Abrahamic religions? What makes us different from the Christians and Jews?
  • How is Hajar an indication of Islam’s ethnic inclusiveness?
  • Ibrahim’s obedience to Allah (upon him be peace)
  • Ibrahim’s arguing and debate with Nimrod
  • and many other interesting discussions

The talk ends with some questions from the audience.

Saving Our Souls Series | Part 6: 12 Sins of the Eyes – Shaykh Yusuf Weltch


Our eyes and our ability to see are from Allah’s greatest blessings upon us. With them, we’re able to see His marvelous creation and reflect over his might, but all blessings need to be used correctly. If Allah blesses you with wealth it is from gratitude that you use that wealth in permissible ways. Likewise, the great blessing of sight must be used in halal ways and the sins of the eyes must be avoided.

The following are the sins the eyes commit:

  1. The looking of a man at marriageable women
    • Looking at a marriageable woman is of two types:
      • With desire – this is impermissible in every case unless for necessity.
      • Without desire – this is impermissible if one looks at a part of her body which is not permissible to see (i.e. everything except her face and hands).
        • Note: that in the Hanafi school the feet are also included in the above exceptions.
  2. It is also impermissible for women to look at marriageable men
    • Looking at a marriageable man is of two types:
      • With desire – this is impermissible in all cases unless for necessity.
      • Without desire – it is impermissible to look at that which is between his navel and knees.
  3. It is impermissible to look at the nakedness of anyone without a religiously sanctioned excuse.
  4. It is impermissible for the woman to expose any part of her body, besides the face and hands, in the presence of those who are not permitted to see
  5. It is impermissible for both a man and woman to expose that which is between their navel and knees in the presence of anyone who can see and understand what they are seeing, even if the onlooker is of the same gender or unmarriageable kinship. The exclusion to this is the spouse.
    • This also applies if the onlooker is a small child if they can discern what they have seen and could possibly describe what they have seen to others. Thus this doesn’t apply to the very small child who is too young to understand what they have seen.
  6. It is impermissible for the man to expose his genitalia and for the woman to expose that which is between her navel and knees, even if done in private without necessity.
    • The exception is in the presence of their spouse.
  7. It is permissible – in the case of unmarriageable kinship, between those of the same gender, or in the case of an undesired small child (even if the child is not from one’s unmarriageable kinship or of the same gender) – to look at the entire body besides that which is between the navel and knees on condition that no desire is present.
  8. The exception to this is the infant, whether boy or girl, who is not at the age of discernment, as it is permissible to look at them to every part except for the private part of a girl unless the onlooker is the mother.
    • All of the above is also permissible between spouses,
  9. It is impermissible to look at any Muslim with the eye of belittlement
  10. It is impermissible to look into the home of another without their permission.
  11. It is impermissible to look at anything which one has hidden (i.e without permission).
  12. It is impermissible to be witness to an evil done in one’s presence without trying to redress it with one’s hand or tongue.
    • That is unless one has a religiously sanctioned excuse or leaves the gathering.

May Allah forgive us for all that which we’ve looked at intentionally.