Shaikh Hamad Al-‘Ateeq (rahimahullaah) continues:
As for the excesses of sight; then it is that a person sets forth his sight upon that which he has been forbidden from. Ibn Al-Qayyim said: “the eye is the reconnoiterer (surveyor) of the heart, so it sends its reconnoiterer to observe; and so if it informs it of a pleasing spectacle it motions to yearning after it and in pursuit of it. Many a time it (the heart) exhausts itself as well as the one that it sends out, however; if it had restrained the reconnoiterer from search and pursuit – the heart would have remained tranquil from the inconvenience of search and purpose. Therefore whoever grants free liberty to his glances; then he only perpetuates his regret, and most sins stem from the excesses of speech and the excesses of sight. They are both the widest openings for Shaitaan, and in lowering ones gaze from that which is forbidden there are three immense benefits – and are of great value:
The first benefit: the attainment of the sweetness of Eemaan which is purer and more flavoursome than that which he diverted his glance away from and so left it for the sake of Allaah. For indeed; whoever leaves off something for the sake of Allaah – then Allaah exchanges it with that which is better than it.
The second benefit: is that in the lowering of the gaze is the illumination of the heart as well as the correct and sound nature of one’s ‘firaasah’ (intuitive perception).[1]
Aboo Shujaa’ Al-Kirmaanee said: ‘whosoever dedicates his lifetime to adorning his outer self with adherence to the Sunnah; and preserves his inner-self with constant watchfulness and withholds himself from desires, and lowers his gaze from the forbidden things; besides accustoming himself to eating that which is halal – then his firaasah (intuitive perception) will not be mistaken.’
The third benefit: is the strength of the heart and its firmness and its valour. In consequence Allaah gives it by way of its strength an authority of discernment – just as He gives him due to its illumination the authority of substantiated proof and thus He gathers for him the two authorities – and as such; Shaitaan flees from him.”
As for the excesses of hearing; then it is that a person lends his ears in order to listen to that which is impermissible from backbiting and tale bearing and false accusation. From this is listening to songs and the voices of singers; and if it is of women – then it is yet more vile and reprehensible. This door is wide, and born from it are many evils in the religion and in worldly affairs; and indeed He, The Most High said:
{وَالَّذِينَ لا يَشْهَدُونَ الزُّورَ وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَاماً}
((And those who do not witness falsehood, and when they pass near ill speech, they pass by with dignity)) (Al-Furqaan: 72)
The witnessing of falsehood is the attendance of sittings of falsehood, whilst singing and the playing of drums is from the greatest of falsehoods.
As for the excesses of sleep; then it is that a person exceeds the amount of sleep he actually needs for the respite of his body. So if he exceeds upon that; then an array of harms occur over him in the religion as well as in worldly affairs. For indeed excessiveness of it is harmful for the heart and generates negligence from the dhikr (remembrance of Allaah) and weighs down the body from obedience to Him. The interests and welfare of the world are also lost and perhaps it may even lead to neglect of the five daily prayers and other than them from the acts of obedience – as happens a great deal.
So these are the six affairs which you attended and heard speech concerning whilst with us, the first of them: the excesses of food, the second: the excesses of speech, the third: the excesses of socialising/mixing, the fourth: the excesses of observing with the eye, the fifth: the excesses of listening with the ears, the sixth: the excesses of sleep. We have clarified some speech concerning it, and the benefit of knowledge is: action, so upon you is to implement that which I have described. This being that you do not eat from the food or drink any drink except that which you body has a need of – without any excesses; since the harms are based on the excess itself. Then you should withhold your tongue from everything which does not benefit you in your religion or in your worldly affairs…and Allaah Knows best.
(Taken from: Majmu’ah Rasaa-il Ash-Shaikh Hamad bin ‘Ali bin ‘Ateeq p.99-103, the text of the letter can also be found in Ad-Durar As-Sanniyyah vol 14 p.237-242)
[1] Firaasah is an ability to deduce from affairs which are apparent over affairs which may be hidden; it is also that which may be determined in the heart without the presence of visual or evidential factors. (Mawsoo’ah Al-Fiqhiyyah vol 32 p.77) The difference between firaasah (intuitive perception) and dhann (assumption/supposition) is explained by Ibn Al-Qayyim who said: “difference between firaasah and dhann is that dhann can be mistaken or correct; and it occurs with the darkness of the heart as well as with its illumination, along with its purity or its defilement. It is for this reason that He, The Most High has commanded with the avoidance of much of that, just as He has informed that some of it is sinful. As for firaasah; then He has commended its people and praised them in His saying The Most High:
{إِنَّ فِي ذَلِكَ لاَيَاتٍ لِلْمُتَوَسِّمِينَ}
((Indeed in that are signs for the Mutawassimeen [those of understanding])) [Al-Hijr: 75] Ibn ‘Abbaas and other than him said: ‘meaning they are the Mutafarriseen (those with firaasah).’” (Jaami’ Al-Adaab vol 4 p.276)
The connection between lowering the gaze and attaining al-baseerah (discernment) and al- firaasah (intuitive perception) has been discussed in detail by the Scholars and from amongst them Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) who said: “Allaah The Most High rewards His servant upon his action in accordance to that which is from the class/category of his action. Therefore in his lowering his gaze from what is forbidden, Allaah substitutes that for him based on its class/type with that which is better than it. Thus He releases illumination of his discernment, and opens unto him the door to performing deeds and the ability of insight and making discoveries and the like of such which is earned with the vision and perceptiveness of the heart.” (Majmu’ Fatawaa vol 11 p.257-258)
Ibn Al-Qayyim (rahimahullaah) likewise discussed this matter in detail, such as in his statements: “Allaah, The Glorified and Most High rewards the servant for his action with that which is from its class/type. So whoever lowers his gaze from that which is forbidden; then Allaah The Glorified and Most High substitutes it with releasing the illumination of his baseerah (discernment). So when he withheld his sight for the sake of Allaah; then Allaah released the illumination of his baseerah (discernment/clear sightedness), and whosoever sets forth his vision upon that which is forbidden; Allaah accordingly withholds from him his discernment/clear sightedness.” (Rawdatul Muhibbeen p.102)
He mentioned also: “Allaah The Glorified rewards the servant upon his action from that which is from its very own class of action. And so whoever leaves off something for the sake of Allaah then Allaah substitutes it with what is better than it. Thus; if he lowers his gaze from the things made forbidden by Allaah; then Allaah substitutes it by releasing the illumination of his baseerah (discernment) – as a recompense for withholding his vision for the sake of Allaah. Furthermore, He opens unto him the gateway to knowledge and Eemaan (true faith) and understanding and correct and accurate firaasah (intuitive perception) which is indeed attained with the discernment of the heart.” (Jawaabul Kaafee p.212-213)
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