أعوذ بالله من الشيطان الرجيم

بسم الله الرحمن الرحي

"A'uzhu billahi minash shaitanir rajim"

 "Bismillahir rahmanir rahim"

I seek shelter in Allah from the rejected Satan"

In the name of Allah, the most Gracious, the most Merciful.

Assalamualaikum warahmatulahi wabarakatuhu beautiful people. Yes, Alhamduillah I am back again and this time I have something very exciting to share with you. As my sister was very happy with my previous article (which is in issue one s be sure to read it if you haven't already done so!), she asked me to do two more for this book. So here I am - about to present to you my article... Women In Islam by Jasmine969946!

أعوذ بالله من الشيطان الرجيم

بسم الله الرحمن الرحي

"A'uzhu billahi minash shaitanir rajim"

 "Bismillahir rahmanir rahim"

I seek shelter in Allah from the rejected Satan"

In the name of Allah, the most Gracious, the most Merciful.

Assalamualaikum warahmatulahi wabarakatuhu beautiful people. Yes, Alhamduillah I am back again and this time I have something very detailed and long for you all. This is the second article I have written for this issue: Fitna Around The World by Jasmine969946.

What is fitna?

Fitna (or fitnah, pl. fitan; Arabic: فتنة , فتن‎: "temptation, trial; sedition, civil strife") is an Arabic word with extensive connotations of trial, affliction, or distress.

What to do at times of fitna? 

In al-Saheehayn and elsewhere – and this version was narrated by al-Bukhaari – it is reported from Abu Idrees al-Khawlaani that he heard Hudhayfah ibn al-Yamaan say: "The people used to ask the Messenger of Allaah (peace and blessings of Allaah be upon him) about good things, but I used to ask him about bad things, fearing that I would live to see such things. I said, 'O Messenger of Allaah, we were in a state of ignorance (jaahiliyyah) and evil, then Allaah sent us this good (i.e., Islam). Will there be any evil after this good?' He said, 'Yes.' I said, 'Will there by any good after that evil?' He said, 'Yes, but it will be tainted.' I said, 'How will it be tainted?' He said, '(There will be) some people who will guide others in a way that is not according to my guidance. You will approve of some of their deeds and disapprove of others.' I said, 'Will there be any evil after that good?' He said, 'Yes, there will be people calling at the gates of Hell, and whoever responds to their call, they will throw them into it (the Fire).' I said, 'O Messenger of Allaah, describe them to us.' He said, 'They will be from among our people, speaking our language.' I said, 'What do you command me to do if I live to see such a thing?' He said, 'Adhere to the jamaa'ah (group, community) of the Muslims and their imaam (leader).' I asked, 'What if there is no jamaa'ah and no leader?' He said, 'Then keep away from all those groups, even if you have to bite (eat) the roots of a tree until death overtakes you whilst you are in that state.'"

The time does not refer to this particular period we are living in; it is a general idea which may refer to any time and place, from the time of the fitnah and rebellion against 'Uthmaan (may Allaah be pleased with him) at the time of the Sahaabah (may Allaah be pleased with them all), onwards.

What is meant by keeping away or withdrawing from people at the time of division is what was mentioned by al-Haafiz ibn Hajar (may Allaah have mercy on him) in al-Fath, narrating from al-Tabari, who said: when the people do not have an imaam (leader) and they split into sects and parties, do not follow any of these groups; keep away from all of them if possible, lest one fall into evil. When there is a jamaa'ah that is truly following the Straight Path, then you have to join them and help to increase their numbers, and cooperate with them in truth, because in that case this group constitutes the jamaa'ah of the Muslims for that man in that place.

And Allaah is the source of strength. May Allaah bless our Prophet Muhammad and his family and companions and grant them them peace.

Attitude Towards Fitna

Praise be to Allah SWT.  

There is a certain attitude which the Muslim should adopt towards fitnah to that this fitnah will not have a negative effect on him, and so that he will not have a negative effect on the Muslim community. 

This attitude includes the following: 

(a) Deliberation, gentleness, forbearance and not being hasty 

Deliberation, gentleness and forbearance at times of tribulation and upheaval are praiseworthy traits, because they enable the Muslim to see things as they really are and to understand what is going on. 

The Prophet (peace and blessings of Allaah be upon him) said: "There is no gentleness in a thing but it adorns it, and the absence of gentleness in anything makes it ugly." Narrated by Muslim, 4698.  

And he (peace and blessings of Allaah be upon him) said to Ashajj 'Abdul Qays: "You have two characteristics which Allaah loves, forbearance and deliberation." Narrated by Muslim, 24. 

So we must all be gentle in our thinking and attitudes, and with regard to all events that occur, and we should not be hasty, because that is not the way of the Muslim ummah, especially at times of fitnah. 

(b) – Sabr (patience) 

We need a great deal of patience, especially at times of fitnah. Allaah says (interpretation of the meaning): 

"And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As- Saabiroon (the patient).

Who, when afflicted with calamity, say: "Truly, to Allaah we belong and truly, to Him we shall return."

They are those on whom are the Salawaat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones"

[al-Baqarah 2:155-157] 

It was narrated from Abu Tha'labah al-Khushani that the Prophet (peace and blessings of Allaah be upon him) said: "After you there will come the days of patience (i.e., days which require patience). Patience during those (days) will be like grasping a live coal. During those (days) the reward for the one who adheres to the commands of Allaah will be equivalent to the reward of fifty men who did an action like his." He said, "O Messenger of Allaah, the reward of fifty of them?" He said, "The reward of fifty of you." 

Narrated by Abu Dawood, 4341; Ibn Maajah, 4014. Classed as saheeh by al-Albaani in al-Saheehah, 494. 

With patience, the difference between those who are determined and confident and those who are cowardly and weak becomes apparent. Hence the righteous salaf understood the importance of patience at times of tribulation and new developments. There follow some examples from their life stories: 

When the Sahaabah (may Allaah be pleased with them) were being persecuted and tested at the beginning of Islam in Makkah, the Prophet (peace and blessings of Allaah be upon him) would pass by them and remind them to be patient. When he passed by the family of Yaasir he would say, "Patience, O family of Yaasir, for you are promised Paradise." Classed as saheeh by al-Albaani in Takhreej Fiqh al-Seerah, p. 103. 

It was narrated that al-Zubayr ibn 'Adiyy said: We came to Anas ibn Maalik and complained to him about what we were suffering from al-Hajjaaj. He said, "Be patient, for there never comes to you a time but what follows it is worse, until you meet your Lord. I heard this from your Prophet (peace and blessings of Allaah be upon him)." Narrated by al-Bukhaari, 7068.

 Al-Mustawrid al-Qurashi said to 'Amr ibn al-'Aas: "I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: 'The Hour will begin when the Romans are the greatest people in number.'" 'Amr said, "Watch what you say!" He said, "I am saying what I heard from the Messenger of Allaah (peace and blessings of Allaah be upon him)." He said, "If you say that, it is a fact, for they have four qualities. They are the most patient of people at times of tribulation; they recover quickly from calamity; they are quick to recover and attack again after defeat; and they are good to the poor, orphans and the weak. And a fifth good quality that they have is that they resist the oppression of kings." Narrated by Muslim, 2889. 

Al-Nu'maan ibn Basheer said: "If there is nothing left in the world but trials and tribulation, then face the trials with patience." 

When the imam of Ahl al-Sunnah wa'l-Jamaa'ah, Ahmad ibn Hanbal, faced the overwhelming fitnah of those who said that the Qur'aan was created, during the reigns of al-Mu'moon, al-Mu'tasim and al-Waathiq, when he was subjected to lengthy imprisonment and severe beatings, he bore that with patience and adhered to his religion, the straight path, until Allaah granted him victory and relieved him of that distress. 

(c) Justice and fairness in all things 

One of the strongest causes of differences among people, especially at times of fitnah, is the lack of justice and fairness. If the Muslim strives to become fair to himself and to other people, then many of the problems that arise among Muslims, whether on the individual or communal level, will be solved, in sha Allah. 

Allaah says (interpretation of the meaning): 

"And whenever you give your word (i.e. judge between men or give evidence), say the truth"

[al-An'aam 6:152] 

"and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety"

[al-Maa'idah 5:8] 

So it is essential to be just in our words and deeds, especially at times of fitnah, in the sense that we should examine each matter and note its good and bad aspects, weigh them up, and then pass judgement, because examining matters thoroughly will protect the Muslim from attributing to Islam things that are not in accordance with the commands of Allaah. So your justice and fairness at the time of fitnah will save you, in sha Allah.  

Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allaah have mercy on him) said: I urge you, my brothers, to be just and balanced in all things, to look at all issues surrounding any given matter, to find out the more correct ruling concerning it, and to judge all matters in the same way. This is an important principle which the wise man must follow in his relationship with Allaah and in his relationship with other people, to be fair, for Allaah loves those who are fair. 

There follow some examples from the lives of our righteous forebears (the salaf) of their keenness to be just and fair: 

Muslim (1828) narrated that 'Abd al-Rahmaan ibn Shimaasah said: I came to 'Aa'ishah and asked her about something, and she said, "Where are you from?" I said, "I am from Egypt." She said, "What was the behaviour of your governor towards you in this war of yours?" I said: "We did not experience anything bad from him. If the camel of one of our men died, he would give him another camel. If any one of us lost his slave, he would give him another slave. If anybody was in need of the basic necessities of life, he would provide them with provisions." She said: "The treatment that was meted out to my brother, Muhammad ibn Abi Bakr, does not prevent me from telling you what I heard from the Messenger of Allah (peace and blessings of Allaah be upon him). He said in this house of mine: 'O Allaah, whoever gains some kind of control over the affairs of my people and is hard upon them, be hard upon him, and whoever gains some kind of control over the affairs of my people and is kind to them, be kind to him.'" 

Al-Nawawi said, commenting on this hadeeth: 

This indicates that we should mention the virtues of good people, and not refrain from doing so because we dislike them etc. They differed concerning the way in which this Muhammad was killed. It was said that he was killed in battle, and that he was killed as a prisoner of war after the battle... 

The governor in question here was Mu'aawiyah ibn Hudayj who killed Muhammad ibn Abi Bakr. Al-Siyar, 3/38. 

And Allah knows best.

What does Islam say about Fitna?

Definition: The word fitna comes from an Arabic verb which means to "seduce, tempt, or lure." There are many shades of meaning, mostly referring to a feeling of disorder or unrest.

Variations of the word fitna are found throughout the Qur'an to describe the trials and temptations that may face the believers. The term has also been used to describe divisions which occurred in the early years of the Muslim community.

I see the word fitnah repeated often in the Qur'an in several surahs and ayahs. Is there a difference in the meanings of this word, and what are its various meanings?

Praise be to Allah. Definition of fitnah:1 – The word fitnah from a linguistic point of view:Al-Azhari said: "The Arabic word fitnah includes meanings of testing and trial. The root is taken from the phrase fatantu al-fiddah wa'l-dhahab (I assayed (tested the quality of) the silver and gold), meaning I melted the metals to separate the bad from the good. Similarly, Allah says in the Qur'an (interpretation of the meaning): '(It will be) a Day when they will be tried [yuftanoona] (punished, i.e. burnt) over the Fire!' [al-Dhaariyaat 51:13], meaning, burning them with fire." (Tahdheeb al-Lughah, 14/196).Ibn Faaris said: "Fa-ta-na is a sound root which indicates testing or trial." (Maqaayees al-Lughah, 4/472). This is the basic meaning of the word fitnah in Arabic. Ibn al-Atheer said: "Fitnah: trial or test... The word is often used to describe tests in which something disliked is eliminated. Later it was also often used in the sense of sin, kufr (disbelief), fighting, burning, removing and diverting." (al-Nihaayah, 3/410. Ibn Hajar said something similar in al-Fath, 13/3). Ibn al-A'raabi summed up the meanings of fitnah when he said: "Fitnah means testing, fitnah means trial, fitnah means wealth, fitnah means children, fitnah means kufr, fitnah means differences of opinion among people, fitnah means burning with fire." (Lisaan al-'Arab by Ibn Manzoor). 2 – Meanings of the word fitnah in the Qur'an and Sunnah: 1- Testing and trial, as in the aayah (interpretation of the meaning): "Do people think that they will be left alone because they say: 'We believe, and will not be tested [la yuftanoon]" [al-'Ankaboot 29:2] i.e., that they will not be subjected to trial, as Ibn Jareer said. Fitna (also fitnah or fitnat) (Arabic: فتنة) has connotations of secession, upheaval and chaos. It has been used in the Quran in two meanings. It refers, firstly, to persecution, to a situation in which the believers are harassed and intimidated because of their religious convictions. Secondly, it refers to the state of affairs wherein the object of obedience is other than the One True God. Fitna is the spread of Falsehood that cause a rift between Muslims.

And fight them until there is no more Fitnah (disbelief and polytheism: i.e. worshipping others besides Allah) and the religion (worship) will all be for Allah Alone [in the whole of the world]. [ Quran 8:39] Tafseer ibn Katheer.

Gender Interactions

Firstly:

Lowering the gaze (ghadd al-basr) means restraining the gaze and not allowing it to wander or dwuponupon anything.

Ibn Faaris said in Mu'jam Maqaayees al-Lughah (4/307):

Ghayn and daad indicate restraining, as in the phrase ghadd al-basr (lowering the gaze).

Ibn al-Manzoor said in Lisaan al-'Arab (7/196):

Lowering the gaze (ghadd al-basr) means restraining it. 

Secondly:

In Islamic terminology it refers to a number of things:

1 – Refraining from looking at people's 'awrahs, which includes the beauty of a non-mahram woman.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo' al-Fataawa (15/414):

Allah, may He be glorified and exalted, has enjoined us in His Book to lower the gaze, which is of two types: refraining from looking at 'awrahs and refraining from looking at the site of desire.

The former refers to a man refraining from looking at the 'awrah of another person.

The second refers to looking at uncovered parts of a non-mahram woman. This is more serious than the former, just as alcohol is more serious than dead meat and blood and pork, and the hard punishment should be carried out on the one who drinks it, because these haraam things are not as desirable as alcohol may be.

2 – Refraining from looking into people's houses and things that are behind closed doors

Ibn Taymiyah says in Majmoo' al-Fataawa (15/379):

Just as lowering the gaze includes not looking at the 'awrahs of other people and other haraam things, it also includes refraining from looking into people's houses. A man's house conceals his body just as his garments conceal him. Allaah has mentioned lowering the gaze and guarding one's private parts after the verse about asking for permission to enter, because the house covers a person just as the clothes on his body do.

Ibn al-Qayyim (may Allaah have mercy on him) said in Madaarij al-Saalikeen (1/117):

Haraam kinds of looking include looking at 'awrahs, which is of two types: the 'awrah behind a garment and the 'awrah behind doors.

3 – Refraining from looking at what people have of wealth, wives, children, worldly goods and so on.

Allah says (interpretation of the meaning):

"Look not with your eyes ambitiously at what We have bestowed on certain classes of them (the disbelievers), nor grieve over them. And lower your wings for the believers (be courteous to the fellow‑believers)"

[al-Hijr 15:88]

Ibn Sa'di said in his Tafseer (434):

i.e., do not admire them in such a way that you will distracted with desire for the worldly pleasures enjoyed by those who live in luxury and by which the ignorant are deceived. You should be content with that which Allah has given you of the seven oft-repeated verses and the Holy Qur'aan (cf. al-Hijr 15:87).

He also said (p. 516):

i.e., do not be impressed and do not look repeatedly admiring worldly pleasures and those who are enjoying them, such as delicious food and drink, fine clothing, beautiful houses and adorned women, for all of that is the adornment of this world in which those who are deceived rejoice. And those who do wrong enjoy it by ignoring the Hereafter. But it will all soon end and cease to be, and those who love it will die, then they will regret when regret will be to no avail, and they will realize the state they are in when the Resurrection begins. Allah has made it a test and a trial, so that it may be known who will be deceived by it and who will be better in deeds.

Thirdly:

The scholars have mentioned many benefits of lowering the gaze, including the following:

Ibn al-Qayyim (may Allah have mercy on him) said in al-Jawaab al-Kaafi (125):

There are a number of benefits in lowering the gaze:

1 – It is obedience to the command of Allah, which brings happiness to man in this world and in the next. There is nothing more beneficial to a person in this world and in the next than obeying the commands of his Lord, may He be blessed and exalted, and those who are happy in this world and the next can only attain that happiness by obeying His commands, and those who are doomed in this world and in the next are only doomed because they ignore His commands.

2 – It prevents the poisoned arrows (of the shaytaan), which may lead to his doom, from reaching his heart.

3 – It creates a heart that is devoted to and focused on Allah. Letting the gaze wander distracts the heart and keeps it far from Allah. There is nothing more harmful to a person than letting his gaze wander, as it creates alienation between a person and his Lord.

4 – It strengthens the heart and brings it peace, just as letting the gaze wander weakens it and makes it sad.

5 – It brings light to the heart, just as letting the gaze wander brings darkness to it. Hence Allah mentioned the verse of light immediately after the command to lower the gaze, as He says (interpretation of the meaning):

"Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts..."

[al-Noor 24:30]

Then straight after that He says (interpretation of the meaning):

"Allah is the Light of the heavens and the earth. The parable of His Light is as (if there were) a niche and within it a lamp"

[al-Noor 24:35]

i.e., the likeness of His light in the heart of His believing slave who obeys His commands and heeds His prohibitions. If the heart is enlightened blessings will come to it from all sides, but if it is darkened, calamity and evil will come to it from all places. Whatever exists of innovation, misguidance, following whims and desires, avoiding true guidance and turning away from the means of happiness and focusing on the means that lead to doom, that will be recognizable by means of the light that is in the heart. If that light is lost then one will left like a blind man stumbling in the darkness.

6 – It generates true insight which can distinguish between truth and falsehood, sincerity and lies. Allah rewards His slave for his good deeds with something similar and if he gives up something for the sake of Allah, He will compensate him with something better than it. So if he lowers his gaze and refrains from looking at things that Allaah has forbidden, Allah will compensate him with enlightenment; he will compensate him for restraining his gaze for the sake of Allah, and will open to him the doors of knowledge, faith and true insight which he only attained by means of the light in his heart. The opposite of that is the blindness which Allah attributed to the homosexuals, which is the opposite of insight. Allah says (interpretation of the meaning): 

"Verily, by your life (O Muhammad (peace and blessings of Allaah be upon him), in their wild intoxication, they were wandering blindly"

[al-Hijr 15:72]

7 – It creates a heart that is steadfast, brave and strong. Allah will give him both insight and power and strength, as it says in the report: "The one who goes against his whims and desires, the shaytaan flees from his shadow." 

On the other hand, the one who follows his whims and desires will feel a sense of humiliation, indignity, worthlessness and insignificance, which is the punishment which Allah has decreed for those who disobey Him as al-Hasan said: "Even if they ride the finest of mounts, the effect of sin will never depart from them. Allah insists that the one who disobeys Him will be humiliated."

Allah, may He be glorified and exalted, has connected strength to obedience to Him, and humiliation to disobedience to Him. Allah says (interpretation of the meaning):

"But honour, power and glory belong to Allah, and to His Messenger (Muhammad (peace and blessings of Allah be upon him), and to the believers"

[al-Munaafiqoon 63:8]

"So do not become weak (against your enemy), nor be sad, and you will be superior (in victory) if you are indeed (true) believers"

[Aal 'Imraan 3:139].

Faith is both words and deeds, inward and outward. Allah says (interpretation of the meaning):

"Whosoever desires honour, power and glory then to Allah belong all honour, power and glory [and one can get honour, power and glory only by obeying and worshipping Allah (Alone)]. To Him ascend (all) the goodly words, and the righteous deeds exalt it (i.e. the goodly words are not accepted by Allah unless and until they are followed by good deeds)"

[Faatir 35:10]

i.e., whoever desires power, let him seek it by means of obedience to Allah and remembrance of Him, by speaking good words and doing good deeds. In Du'aa' al-Qunoot it says: "he is not humiliated whom You have befriended, nor is he honoured who You take as an enemy". Whoever obeys Allah is His friend in as much as he obeys Him, and he will have support and honour from Him commensurate with his obedience towards Him. Whoever disobeys Him is His enemy in as much as he disobeys Him, and he will have humiliation from Him commensurate with his disobedience towards Him.

8 – It blocks the shaytaan from a means of entering his heart, for he may enter with looking, and penetrate the heart faster than the wind blowing through an empty space, and he may present to him the image that he looked at and make it attractive, like an idol to which his heart becomes devoted, then he encourages him and gives him hopes, and fans the flames of desire in his heart, adding the fuel of sin which could not have reached his heart without looking at that image. So his heart becomes inflamed and surrounded with fire on all sides, resulting in infatuation and frustration, and he is in the midst of it like a lamb in the oven. Hence the punishment for those whose desires were fuelled by haraam looking is that in al-Barzakh they are placed in an oven of fire.

9 – It distracts one from thinking of what is in one's best interests, so his affairs become neglected and he follows his whims and desires and neglects to remember his Lord. Allah says (interpretation of the meaning):

"and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, and who follows his own lusts, and whose affair (deeds) has been lost"

[al-Kahf 18:28]

10 – Between the eyes and the heart there is a connection which means that the one is affected by the other, and if one of them becomes good, the other will also become good, and if one becomes corrupt the other will become corrupt. If the heart becomes corrupt the gaze will become corrupt, and if the gaze become corrupt the heart will become corrupt, and similarly if one is sound the other will also be sound.

And Allah knows best.

Connection

Arabic Terms:

· Ikhtilaat - physical presence of men and women at one place.

· Khalwah – a man being alone with a non-mahram woman.

· Mahram – a person, man or woman related to a particular individual by blood, marriage or breastfeeding. One he or she is not permitted to marry, such as the father, nephew, uncle, etc

How do people slip into adultery? Why do office romances take place? How do married men get romantically involved with another woman? The simple answer is that it is a slow process of boundary-less decisions. It is a gradual thing. Imagine a little wall all around you, with a gate. Your heart lives inside the wall and Allah has told you how to control the gate. Bad things happen when you either do not know what Allah has told you or are careless about what goes in and what goes out of that gate.

There are three forms of ikhtilaat or intermixing that are forbidden:

First, the touch is a form of non-verbal communication. Islam frowns upon any form of physical contact or touching between men and non-mahram women. The Prophet, may Allah praise him, said: "I do not shake hands with women." (Muwatta, Sunan Tirmidhi, Nasai, Ibn Majah)

He also said: "If one of you were to be stabbed in the head with a needle of iron, it would be better for him than touching a woman who is not permissible for him." (at-Tabarani) This would include situations where men and women are close enough to lead to physical contact.

Now, there might be an unavoidable situation or demands of a profession like a nurse touching a male patient or crowding during Hajj. Get clarity on them by referring to a knowledgeable scholar of Islam. The general rule is clear and has been explained.

Second, being alone with a non-mahram woman. It's known as khalwah. The Prophet of Islam said, "Never is a man alone with a woman except that Satan is the third party with them."

Khalwah takes place when one or more men are alone with a single non-mahram woman in a place where no one can see them. If there are two women and a man, this is not khalwah. Whether something untoward happens or not is not the point, it is still a sin. Seclusion of this type is still a sin no matter what happens as a result. It still corrodes and is bad for one's intention.

For example, don't be in the office alone with a man. Either leave or ask another female co-worker to stay.

Third, a man being with a non-mahram woman in one place without khalwah, but social controls and restrictions are relaxed and inhibitions are dampened. The same can be said for any repeated acquaintance between men and women. Repeated meetings break down barriers and allow opportunities for a relationship to develop.

Two points must be understood here:

1. There are situations and places we control and there are some we don't. We might be excused for what lies outside of our control, and we should ask Allah for His forgiveness. At the same time we are responsible for the places we control.

2. How should we act in places we do not control? What are the rules of behavior for a Muslim woman when she meets a man? How should Muslim men and women set boundaries with the opposite gender? Boundaries by virtue of their purpose indicate a clear line of separation. With this in mind, what is the clear line of separation in our behavior with colleagues or fellow students of the opposite gender? There are four guidelines:

1. Eye Contact

Lower the gaze, limit eye contact, and obviously do not exchange admiring glances. Allah tells us in the Quran,

"Tell the believing men that they should lower their gazes and guard their chastity. This is purer for them. Allah is informed of what they do (He knows the inclinations of the heart and the secretive glances that men cast). And tell the believing women that they should lower their gazes and preserve their chastity." (Quran 24:30-31)

2. Dress

Both men and women should maintain the Islamic dress code.[1]

"...they (women) must not expose (anything that reveals) their beauty, except what becomes apparent of it (the outer garment which obviously cannot be concealed when a woman leaves her home). And they should wear their scarves over their bosoms (to cover their heads and breasts)..." (Quran 24:31)

3. Body Language

Be dignified in your body language. Watch your movement, gestures, and postures. Allah says in the Quran,

"...they (women) should not strike their feet on the ground to reveal the beauties (jewellery) that they conceal (they should walk in a manner that does not cause their jewellery to jingle and attract attention)..." (Quran 24:31)

4. Tone of Voice

Use a serious tone of voice and expression. Like a spoon of sugar can encourage a child to take bad tasting medicine, so can sweet words seduce a person from the opposite gender. You do not have to be rude, but speak in a "business like" tone. Your speech should be direct and to the point so that no desire is aroused in the person. Allah says in the Quran,

"...do not speak in lowered tones (with a sweet voice) lest he in whose heart is a disease of lust should be moved with desire. And speak in a befitting manner." (Quran 33:32)

In practical terms: don't flirt, make crude jokes, touch, giggle, use suggestive body-language and avoid having a relaxed, informal, social conversation.

Sources:

∆ www.newmuslims.com

∆ www.islamqa.info

∆ https://ilahipaigham72.wordpress.com/2014/11/27/fitna/

∆ www.wikipedia.com

Today in our modern society, fitnah is taking over like a disease. Within a blink of an eye, you can die. So think carefully about your actions and always remember:

"Every soul shall taste death," Qur'an Surah Al Imran 3:185

Remember what you learnt today. Take in heed of what you learnt today. And most importantly, apply what your learnt today on your life. And on your actions. Ameen.

Allah hafiz my beautiful brothers and sisters. 💕💕