The Contemporary Fitan (Afflictions, Trials, Test, Tribulations)
Prepared by Saleh As-Saleh
Transcribed by Br. Abu Abdullaah al-Amreeki, Jazaahullaahu Jazaahullaahu Khairan , from live duroos in Paltalk's "Understanding " Understanding Islam 1" 1" room. Text edited by sis Umm Ahmad al-Kanadiyyah, Jazaahaallaahu Jazaahaallaahu Khairan .
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The Contemporary Fitan All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions and those who follow them until the Day of Resurrection. I testify that there is no true god worthy of worship except Allaah, and that Muhammad is Allaah’s true slave slave and messenger. messenger. The topic is fitan (afflictions) in our time and the position of the Muslim towards them.
The Meaning of Fitnah The linguistic meaning of fitnah is testing, afflictions, and trials. It is derived from fitnatul fiddati wa-thahab (the testing of gold and silver when they are melted under heat to distinguish the pure parts from the impurities). Also, fitnah linguistically means burning as in the saying of Allaah Alla ah ( subhaanahu wa ta’aalaa ) (in the translation of the meaning):
«(It will be) a Day when they will be tried (i.e. burnt) [yuftanoon] over the Fire!» Surah ath-Thaariyat (51:13) As to the legal or Islamic meaning of fitnah, fitnah in essence has the same meaning as the linguistic definition. That is why the word fitnah came in the Qur’an to mean trial, testing, and distinguishing. Allaah ( subhaanahu wa ta’aalaa) said (in the translation of the meaning):
«Do people think that they will be left alone because they say: "We believe," and will not be tested (yuftanoon)?» Surah al-Ankabut (29:2) Also, the saying of Allaah (in the translation of the meaning):
«Everyone is going to taste death, and We shall make a trial (fitnah) of you with evil and with good, and to Us you will be returned.» Surah al-Anbiya’ (21:35) In addition, the term fitnah came to mean burning and punishment in the fire, as Allaah ( subhaanahu subhaanahu wa ta’aalaa ) said (in the translation of the meaning):
«"Taste you your trial (burning) [fitnatakum]! This is what you used to ask to be hastened!"» Surah ath-Thaariyat (51:14) The word fitnah also came in the Qur'an to have other meanings, including shirk (association in worship).
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The Preordainment of Fitan The fitan are universal decrees. Allaah ( subhaanahu wa ta’aalaa) made it clear in His book that the testing of His slaves is a universal way, not changed nor altered. This is obvious when Allaah said (in the translation of the meaning):
«Do people think that they will be left alone because they say: "We believe," and will not be tested? And, We indeed tested those who were before them. And Allaah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allaah knows all that before putting them to test).» Surah al-Ankabut (29:2-3) Similarly, Allaah ( subhaanahu subhaanahu wa ta’aalaa ) stated (in the translation of the meaning):
«Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, "When (will come) the Help of Allaah?" Yes! Certainly, the Help of Allaah is near!» Surah al-Baqarah (2:214) Therefore, it becomes clear that the fitnah, trials, and afflictions are a matter preordained by Allaah ( subhaanahu subhaanahu wa ta’aalaa ), befalling those of the past and the later times. It is inevitable that each one of the children of Adam will be tested; he may pass, or or he may fail. This is all due to the great and perfect wisdom of Allaah ( subhaanahu subhaanahu wa ta’aalaa ).
Wisdom of Ordaining the Fitan Allaah does not ordain a matter nor do anything except according to a hikmah (wisdom). This wisdom may be known, known, or it may not be known, known, as Allaah mentioned (in the translation of the meaning):
«He cannot be questioned as to what He does, while they will be questioned.» Surah al-Anbiya’ (21:23) We do know some of the wisdoms of Allaah in the ordainment of fitan. From these wisdoms is distinguishing the believers from the non-believers as Alla ah ( subhaanahu wa ta’aalaa ) said (in the translation of the meaning):
«And, We indeed tested those who were before them. And Allaah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allaah knows all that before putting them to test).» Surah al-Ankabut (29:3) The second wisdom is purifying the believers from their sins, as the Prophet ( : sallallaahu ‘alayhi wa sallam ) said, "No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that." [See Bukhari, Volume 7, Book
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70, Number 545.]
Thus, whatever befalls the Muslim from the afflictions, catastrophes, and trials, then this is an expiation of his his sins. This expiation covers both the minor and major major sins, according to the intensity of the trial. We know the highest intensity of trials befalls the prophets and those who are next in piety and those who are next after them and so forth. The third wisdom is the lifting of the ranks of the believers to higher levels because of the reward they will receive due to the trials and afflictions, afflictions, if he is patient. There are texts that indicate this, as in the hadith of the Prophet ( : sallallaahu ‘alayhi wa sallam) where he said, "No calamity befalls a Muslim but that Allah expiates some of his sins because of it, even though it were the prick he receives from a thorn." [See Bukhari, Volume 7, Book 70, Number 544 ]
Also, in another hadith, the Prophet ( : sallallaahu ‘alayhi wa sallam ), stated, "A believer does not receive (the trouble) of running a thorn or more than that but Allah elevates him in rank or effaces his sins because of that." [See Muslim, Book 32, Number 6238]. Hence, the believer is raised to a higher level due to his patience and perseverance. The fourth wisdom behind ordaining the fitan is compensating the believer when the believer is put through a trial whereby he loses something beloved or loses some wealth. If he perseveres and is patient, then Allaah will compensate him with something better than what he lost as proven in the saying of the Prophet ( : sallallaahu ‘alayhi wa sallam ) that, “Allaah said, ‘If I deprive my slave of his two beloved things (his eyes) and he remains patient, I will let him enter Paradise in compensation for them.’” them.’” [ Bukhari, .] Bukhari, Volume 7, Book 70, Number 557 .] These are some of the wisdoms behind the ordainment of fitan (afflictions), and these are just a few out of many. many. What is kept with Allaah ( subhaanahu subhaanahu wa ta’aalaa ), in His Knowledge, is much greater, and there is no doubt concerning that. What is mentioned suffices as an indication.
Types of Fitan There are many types of fitan fitan, but they all converge to two main types. The first type is Fitnatu-Shubuhaat (the fitnah of unclear matters, doubts, and misconceptions). These afflictions of shubuhaat shubuhaat (doubt) oppose the correct ‘aqeedah (creed), leading to a corruption in thinking and in conceptions. Therefore, the person afflicted will deviate from the path of the salaf (the pious predecessors) totally or partially and may also deviate in understanding the divine wisdom concerning certain matters. In addition, that person may innovate in the religion that which is not part of it. Fitnatu-
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Shubuhaat is the greatest type of fitnah as it may lead to kufr (disbelief) and shirk (association in worship). The second type of fitnah is fitnatu-Shahawaat (the fitnah of lusts and desires). This type of fitnah fitnah opposes the will and leads to corruption in conduct. Despite the great danger associated with this type of fitnah, it is less dangerous than fitnatuShubuhaaat . From the actions of the type of fitnah is following the lusts of one’s belly, private parts, and the like.
The Causes of Fitan There are many causes which lead to fitan and from these is first, ittiba’ul-hawa wa desires and corruption corruption of intent). Allaah ( subhaanahu fasad al-qasd (following of desires subhaanahu wa ta’aalaa ) said (in the translation of the meaning):
«O Dawud (David)! Verily! We have placed you as a successor on earth, so judge you between men in truth (and justice) and follow not your desire for it will mislead you from the Path of Allaah. Verily! Those who wander astray from the Path of Allaah (shall) have a severe torment, because they forgot the Day of Reckoning.» Surah Sad (38:26) The second cause of fitnah fitnah is al-jahlu wanabdul 'ilm (ignorance and the abandonment of knowledge). The person with beneficial beneficial knowledge knows the the nature of fitnah and its doors, and this makes him safe. In contrast, it is easy for the ignorant to fall into the fitan as he is ignorant concerning it, its causes, and the means of dealing with it. The third cause of fitan is the following the motashaabih (the texts that are not entirely clear) and leaving those texts which are entirely clear on their own. This is what Allaah ( subhaanahu wa ta’aalaa ) warned about when He said (in the translation of the meaning):
«So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc.), and seeking for its hidden meanings» Surah aali-Imran (3:7) Thus, following the unclear texts leads to fitnah in reality, as what took place with the people of desires, from the past and present. The fourth cause of fitnah is al-ifratu wat-tafreet (exaggeration and negligence). Islam is a medium course between between negligence and exaggeration. As for exaggeration, it leads to fitan as the Prophet ( : sallallaahu ‘alayhi wa sallam) explained, “Beware of exaggeration for it led to the destruction of the people before you, by leading them to shed blood and to make lawful what was unlawful for them.” These are just a few causes of fitnah fitnah. There are more in addition to these four.
Some Forms of Contemporary Fitan In our times, fitan have increased and multiplied, turning many away from their deen (religion). Some of these fitan are as follows:
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First fitnatul maal (the fitnah of wealth). Many people seek to gain wealth in any possible way, caring not if that wealth is lawful or unlawful. What matters to them, instead, is attaining wealth, wealth, thinking it is the means to meet their needs. That is why people are in strong competition to earn money money and to have more and and more of it. This is a very dangerous fitnah and is spreading. The second type of fitnah is al-fitnatu-nisaa’ (the fitnah of women), and this is the greatest fitnah to mankind as the Prophet ( : sallallaahu ‘alayhi wa sallam) said, “I have not left behind me a fitnah more harmful to men than women.” [ See See Bukhari, Volume 7, Book 62, Number 33.]
Shaytaan took hold of many people through this fitnah by inspiring and whispering to many women to dress in attractive clothes, to put on all the attractive forms of perfume, and the like from the means of fitan fitan. Other dangers include mixing environments, all of which have have led to very severe consequences. Many people, people, both men and women, became negligent concerning lowering the gaze and from trying to protect themselves from this fitnah; many men are leaving homes for affairs, and many women are also getting “bored.”! The third type of fitnah is fear of people due to the weakness of faith and lack of certainty and dependence on Allaah; this is the reason why many people began to fear other than Allaah and withhold from saying the truth, fearing for their lives and their provisions, as Allaah (subhaanahu wa ta’aalaa) stated (in the translation of the meanings): «Of mankind are some who say: "We believe in Allaah," but if they are made to suffer for the sake of Allaah, they consider the trial of mankind as Allaah’s punishment, and if victory comes from your Lord, (the hypocrites) will say: "Verily! We were with you (helping you)." Is not Allaah Best Aware of what is in the breast of the 'Alamîn (mankind and jinns).» Surah al-Ankabut (29:10) fitnah is the following of motashaabih (that which is not entirely The fourth type of fitnah clear on its own). This has led to the emergence of the deviant sects from the people of ahwaa' (desires) like those who deny the attributes of Allaah, or parts of the attributes, as well as those who make it permissible to shed the blood of Muslims, based on false ta’weel (interpretation). This also includes those who deny the predecree of Allaah, which encompasses everything, and those who want to make takfeer (impute disbelief) on the Muslims due to their sins and disobedience. Similarly, this type of fitnah fitnah includes those who call for rebellion against the Muslim rulers by force, or those who give allegiance to the leaders of groups, while making who oppose them. them. These are just a few groups of of the past and takfeer on those who present who have deviated. The fifth type is fitnat-taqleed al-kufaar (the affliction of following the ways of the ). In many parts of the Muslim Muslim world, people people are following and imitating the kufaar ). way of the kufaar (disbelievers) in their dress, movements, etiquettes, and in having them as examples. This has led to a problem with the Islamic identity.
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The sixth type constitutes one of most serious manifestations of fitanu-Shubuhaat in our times. It is the fitnah of the Raafidhah (rejectionist shia) who impute kufr on all the companions ( sahaabah, may Allaah be please with all them) and who magnify graves and invoke other than Allaah, and believe that their Imaams know the unseen and that they are better than the Prophets as well as the Angels as documented in their classical references. Many Muslims are carried away by politics and don't see in the Raafidhah anything wrong because they are deceived by their revolutionary political positions. People mostly go by emotions on this and tend not to examine their creeds. That is why they end up supporting the Raafidhah politically. This is the first step towards adopting their shia doctrine, and this is actually taking place nowadays in many countries in the Muslim World. Our sh. Muhammad bin Saalih al-'Uthaimeen (rahimahullaah) asserted before his death that the " fitnah of the Raafidhah is the greatest in our times ." Linked to this fitnah is that most of the political Islamic groups in our times are aligned with them for the sake of politics. This position has done a great harm to ahlus-Sunnah in many parts of the Muslim World. For the sake of political and financial gains, they try to minimize the influence and danger of the Raafidhah on the Muslim Public. Allaahul Musta'aan.
Position of the Muslim Towards Fitan Islam has set forth means of protection from fitan and made clear the position that the Muslim should take vis-à-vis fitan. From that is first, seeking refuge with Allaah from fitan, since Allaah is the One all capable of protecting and preventing the believer from falling into fitan. This can be done during salaah (prayers) and in times other than that. The Prophet (: sallallaahu ‘alayhi wa sallam) advised us to make the following invocation in salaah before the tasleem saying, “When one of you finishes the last tashahood , then let him seek refuge with Allaah from four things, ‘Min athaab jahannam wa min athaab al-qabr wa min fitnah al-mahyaa wal-mamaat wa min sharri fitnatil Maseeh ad-Dajjal ’ (From the punishment of Hell, and from the punishment of the grave, and from the afflictions of life and death, and from the evil affliction of the False Christ.)” [See Muslim, Volume 2, Book 23, Number 459.]
The second means of protection is holding onto the book of Allaah and the authentic Sunnah of the Prophet (: sallallaahu ‘alayhi wa sallam), according to the understanding of the companions and those who followed them from the righteous predecessors. Allaah said (in the translation of the meaning): «(Allaah) said: "Get you down (from the Paradise to the earth), both of you, together, some of you are an enemy to some others. Then if there comes to you guidance from Me, then whoever follows My Guidance shall neither go astray, nor fall into distress and misery.» Surah Ta-Ha (20:123)
The third means of protection from fitnah is talibul 'ilm ash-shari’ an-naafi' (seeking the beneficial Islamic knowledge). The sources for this knowledge should be the
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authentic books of the righteous predecessors (salaf) and the reliable scholars of where the Muslim should should ahlus-Sunnah, who follow the path of the salaf . This is where look to acquire the beneficial legal knowledge. Knowledge is from the greatest legal means of protection, as it protects against ignorance. Therefore, the knowledgeable person person is the one who protects himself, his his family, and in turn the society at large from affliction.
The fourth means of protecting against fitnah is cautioning others not to rebel against the general Muslim body body and their leaders. This is because because the Messenger (: sallallaahu ‘alayhi wa sallam) directed the great companion, Hudaifa ibn al-Yaman, to hold tight to the general body of Muslims and their leader when he asked concerning what to do if the time of fitan fitan reaches him. When Hudaifa asked what he should do if there is no general Muslim body, or Imaam (Leader), the Prophet ( : sallallaahu ‘alayhi wa sallam ) replied,
Then keep away from all those sects, even if you have to bite upon the roots of a tree, until death reaches you whilst you are in that state." [See Bukhari, Volume 9, Book 88, Number 206 .] .]
This is something very important to remember, and it is to caution others against rebelling against the leaders, even if they are tyrants and oppressors, as long as there is no clear cut kufr , as the Prophet ( : sallallaahu ‘alayhi wa sallam ) said, “Unless you see clear kufr based on authority from Allaah.” Our Shaykh Muhammad ibn Saalih al-'Uthaimeen ( rahimahullaah) used to say that the clarity of the kufr of the leaders should be clearer than the sun on the clearest, brightest day; there should be no tiny clouds (meaning no possible doubt of his kufr ) because this is something that leads to fitnah and bloodshed, as has been witnessed in many Muslim countries.
The fifth means of protecting against fitnah is preserving the taqwa of Allaah ( subhaanahu subhaanahu wa ta’aalaa) and holding to that. Taqwa means to act in obedience to Allaah on true guidance, seeking His reward, and to refrain from disobedience to Allaah on true guidance, fearing His punishment. Taqwa is the best protection against and following his desires. May Allaah fitnah; it is the barrier between the person and ( subhaanahu subhaanahu wa ta’aalaa ), the Most High, guide us to all that is beloved to Him and pleasing to Him. All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions and those who follow them until the Day of Resurrection. Saleh As-Saleh, 2nd Sh'abaan 1427 A.H. 26th August 2006. References: based upon an article by sh. Muhammad Al-Khumayess ( hafidhahullaah ) in his book Natharaat Natharaat wa Ta'mmulaat min Waaq'I al-Hayaat , 1419/1998.
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The Fitnah of Takfeer All Praise is due to Allaah, and may the Allaah's salaah and salaam be on Prophet Muhammad, his household, and the noble companions and those who follow their path until the Day of Resurrection. The title fitnah of Takfeer : The Trials and Tribulations kufr (disbelief) on Muslims (rulers or ruled), is one of the most associated with imputing kufr (disbelief) dangerous fitan dangerous fitan in our times. This misleading thought has spread amongst many of the youth in the Muslim world, east and west, north and south. Many of these youths are greatly motivated by their emotions and their vigilant care concerning the deen. As such, they took many of that which they received from the followers of desires. These followers of desires have renewed the principles and thoughts of the early Khawaarij early Khawaarij (dissidents) and have become an extension of them. This has led to declare takfeer on takfeer on the Islamic societies at large and on all Muslim leaders, without exception. The consequences of this have been very terrible. Blood is being shed. Kufr : Definition of Kufr
To better understand takfeer , it is necessary to first define kufr . Linguistically, Linguistically, the term kufr means, “covering and shielding.” If an object covers something, then that object kafarahu (covered and shielded it). Similarly, it is said that the farmer when he puts the seed in the ground and covers it with soil is a kafir from the linguistic aspect, since he covered the seed with dirt. kufr means the major kufr As for the Islamic meaning, sometimes the word kufr means major kufr , which takes a person out of the fold of Islaam. Kufr Islaam. Kufr could could also refer to the lesser type, which does not take a person from the fold of Islaam, known as al-kufr al-asghar . Islamically, Islamically, the kafir is called a kafir because he covered and shielded the favor of Allaah ( subhannahu wa ta’ala). ta’ala). Therefore, the kafir did kafir did not recognize the favor of Allaah upon him and did not give thanks to Allaah. Rather, he denied the favor of Allaah. Ahlus-Sunnah (adherents to the Sunnah) Sunnah) is on the medium course, with respect to all fundamental matters in Islaam. They are between the two extremes, the excessive ones who exceeded the limits and the negligent ones. Allaah described this in Noble Qur’an (in the translation of the meaning):
.[: ] ( وو أ أ آ آ آ وآ
)
«Thus, we have made you a just nation» Surah al-Baqarah (2:143)
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takfeer , Ahlus-Sunnah is on a medium course between Similarly, regarding the matter of of takfeer extremism and negligence. The kafir is of two types. types. The first type is al-kafir al-aslee (the orginal kafir ). ). This includes all of those who are not Muslims including the Christians and the Jews. Anyone who doubts the kufr of kufr of al-kafir al-kafir al-aslee is himself a kafir . The second type type is the apostate who was born to two Muslim parents, who in the stage of adulthood rejected Islaam, either by speech or by action. Ahlus-Sunnah and the Different Sects Regarding Takfeer : Views of Ahlus-Sunnah
The people are divided into three categories regarding takfeer . The first category is al Khawaarij. Khawaarij. They impute kufr on kufr on the Muslim due to major sins; with some have gone to kufr on the Muslim due to minor sins. Similarly, kufr on the extent to impute kufr on Similarly, they impute kufr on any Muslim who does not believe the same as them. As such, they have made the blood and wealth of most Muslims permissible. This group has an extension in our time and exists in many parts of the Muslim world. The second group is al-Murji’ah. al-Murji’ah. They claim that eeman (faith) is not affected by any sinful act, even if the Muslim commits a major sin. They say all Muslims are believers, believers, and nothing affects faith. Although the beliefs of al-Murji’ah comprise different positions, this is an overall summary of their views. Ahlus-Sunnah are on a medium course between the two two extremes. They don’t rush to impute kufr on kufr on the Muslim while not refraining from imputing kufr on kufr on him if the person commits that which Allaah and/or His Messenger declared to be kufr . However, they kufr should not have kufr note, “The Muslim who may say or do that which is considered kufr should imputed on him specifically until the evidence is established on him, with all the conditions of imputing kufr fulfilled kufr fulfilled and all the impediments removed.”
Important Matters Regarding Takfeer : First, before takfeer can be established, all conditions must be fulfilled and all impediments removed. removed. From the conditions of making takfeer are: knowledge, choice, intent, deliberate action or saying of kufr of kufr , and its acceptance. This implies determining whether the person knows his action is kufr , and he has chosen it, without being compelled. Moreover, it must be shown that the person was deliberate deliberate in his action and is content with it. From the impediments of takfeer are: affirmation of an error, ignorance, compulsion, and misinterpretation. Ahlus-Sunnah checks into both the kufr on a specific person. impediments and conditions before imputing kufr on The second important matter is that imputing kufr on kufr on someone is an extremely dangerous matter. No one should indulge in takfeer , except those who are firmly established in
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knowledge and fulfill certain criterion. This arises from the fact that takfeer is the right of Allaah and His Messenger (: sallallaahu sallallaahu ‘alayhi wa sallam). sallam). Therefore, it can only be established by those who are the inheritors of the Prophets, the ulama (scholars) who make clear the ruling of Allaah and His Messenger; they are the only ones qualified. Anyone else who involves himself in takfeer is takfeer is on a dark path of transgression and claims for himself a special right with Allaah. Hence, it is not permissible to make takfeer on anyone expect the one whom Allaah and His Messenger declared to be as such. Due to the seriousness of takfeer and its limits as established by Allaah and His Messenger, Shaykhul Islaam Ibn Taymiyyah, rahimahullah, rahimahullah, stated:
: " ] ." [381/1
"That is why the people of knowledge and Sunnah did not resort to making takfeer on those who opposed them, even if the opponent makes takfeer on them. them. This is because the matter of kufr is a legal right established by shariah, and therefore, the person can not punish by the like, just like if someone who belies you and makes lies against you, you can not spread lies about him, or if someone fornicates with members of your family, you can not fornicate with members of his family. This is because fornication and lying are haraam (unlawful) being Allaah's right. Similarly, takfeer is a right that belongs to Allaah. Hence we do not impute kufr except on whom Allaah and His Messenger declared as such." such." [ Ar-Rad 'Alal Bakari , v. 3, p. 381]. The danger involved with takfeer is not limited to the transgression against the right of Allaah ( subhaanahu wa ta’ala). ta’ala). The person who imputes kufr on the others also risks falling into that which he accused his brother with. This is in line with the hadith of the Prophet ( sallallaahu sallallaahu ‘alayhi wa sallaam), sallaam), ]
". : " " " : .[
"Any person who calls his brother, ‘Ya Kafir (Oh Unbeliever), has in fact done an act through which this unbelief would return to one of them. If it were so as he
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asserted, then the kufr of the man was confirmed, but if it was untrue, it returns to him (the one who labeled it on his Muslim brother)." [Reported by Muslim and AtTirmithi.] Similarly, Similarly, in another narration, the Prophet () stated:
"If somebody accuses another of Fusuq (by calling him 'Fasiq' i.e. a wicked person) or accuses him of Kufr, such an accusation will revert to him (i.e. the accuser) if his companion (the accused) is innocent." [Bukhari]. The third important matter is that takfeer causes takfeer causes hate amongst people, especially amongst those who are referred to as kafir since kafir since no one likes to be labeled as a kafir . In fact, this can lead to fights and bloodshed, which will inflict evil on the individuals involved and the society at large. rahimahullah, said: Shaykhul Islaam Ibn Taymiyyah, rahimahullah,
" : [/ ] ." kufr on "And it is not the right of anyone to impute kufr on anyone of the Muslims even if he errs and does wrong until evidence is established upon him and the matter is made clear to him. And the one whose Islaam is affirmed with certainty then it ceases not to exist with him due to doubt. Rather his (state) of Islaam comes to an end only after the establishment of the proof and the elimination of the unclarity." [Majmoo' al-Fataawa , v. 12, p. 501]
Takfeer Practiced in Our Times:
First, a type of takfeer practiced in our time is the unrestricted takfeer on the Muslim rulers who do not rule by the rule of Allaah. This generalization, without details, has led led many of the young Muslims to conclude that it is permissible to rebel against these rulers by force. force. Consequently confrontations, confrontations, bloodshed and other problems arising from this are still growing. Moreover, it is bringing chaos and instability to the Muslim world as it is evident to everyone. Furthermore, this thought did not stop at the rulers but has been extended to the government employees, security security forces, forces, and others. It has also also reached many imams of masajid (mosques), masajid (mosques), muadhineen (those who give adhan), adhan), and scholars. This arises arises from from the pretext that these are all collaborators with the government.
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This pretext has even been extended to the Muslim society at large. Those who do not hold to the belief of these groups are considered kafir . This is not an issue issue in a vacuum; this is real. As such, one is not surprised as to why they kill Muslims or bomb places where there are many Muslims. It has reached the extent that these groups have called for the complete disassociation from their societies, thinking that all of the society is kafir so kafir so they can not stay with them. They even abandon their wives if they do not adhere to the same belief as the person takfeer principle; similarly, if a wife holds this takfeer principle, takfeer principle, they say it is holding the takfeer principle; incumbent upon her to leave her husband if he does not agree agree with that. Furthermore, they tell their followers not to make the congregation prayers in the mosques claiming these are not real mosques, and that the imams of these mosques are not Muslims since they were assigned assigned by the government. This is happening in some Muslim countries.
Solution: The solution to this problem is to spread the knowledge of the righteous predecessors, alilm ash-shari’ saheeh (the correct knowledge of Islaam). This comes from from the knowledge taught by the reliable scholars and the books of the salaf the salaf . The young should return to the ulama to seek their advice instead of following these so-called thinkers and their takfeeri books. All of those who write advocating this methodology are not even known for being from the true ulama holding to the path of the salaf the salaf . On the other hand, Muslim societies and governments should take the corrective shar'eeah. Once this is done for the sake of Allaah approach of adhering to the shar'eeah. subhaanahu wa ta’ala), ta’ala), then the promise of Allaah to bestow strength and steadfastness ( subhaanahu upon the ummah will surely be manifested. Furthermore, there should always be a hand extended to our youth who may have influenced by takfeer . There should be useful useful discussions in this matter and a refuting refuting of the views held by them based on evidences and proofs. If there is anything we need to emphasize every now and then, whether regarding this matter or the understanding of Islaam as a whole, it is that people should be very serious about knowing Islaam from its two sources, the Qur’an and the way of the Rasool the Rasool Allaah (Messenger of Allaah) in accordance with the understanding of the companions. This is the criteria of safety; this is the path that every Muslim should give his utmost effort to learn; this is the true safeguard mechanism for the individual and thus for the family and the society at large.
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And Advice to the Youth: Finally, we all know that emotions are real, and care for Islaam is a strong motivation to its adherents. The motivation by care, sincerity, sincerity, and emotion if not guided by the following of the Prophet Muhammad () in accordance with the way of the salaf the salaf , then it can turn into a blazing fire of destruction. Hence, a sincere advice is stressed again for all of our youth: seek knowledge from its reliable sources and from the ulama who are on the path of the companions. May Allaah the most High guide us and our Muslim youth to be on the path of righteousness and wisdom, and may Allaah, the Most High, safe guide this ummah from the fitnah the fitnah of takfeer of takfeer .
The slave of Allaah, Saleh As-Saleh. As-Saleh. 9/5/1427 AH June 6, 2006 Transcribed from the site www.understand-islam.net by Br. Abu Abdullah al-Amreeki.
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General Kufr and Its Applications
All Praise is due to Allaah, and may the salaah the salaah and salaam and salaam be on Prophet Muhammad, his household, and the noble companions and those who follow them until the Day of Resurrection. Question:
If someone makes a statement of kufr of kufr or or opposition to the Sunnah and he is a practicing Muslim, can we say he is a kafir ? Answer:
If a person commits an action of kufr of kufr or or says a statement of kufr of kufr , then this person in particular can only be called a kafir only kafir only after certain certain criteria are are met. These criteria include: 1. The conditions must be fulfilled that the action and/or statement is kufr and entails kufr . 2. It is necessary to check if there exist certain impediments that prevent the imputing of kufr of kufr on on this particular person. Actions and/or statements of kufr of kufr can can be declared in general as such, however making them applicable on a specific person requires fulfilling the conditions and removing the impediments pertaining to takfeer . This is such such because there may be causes which would prevent from imputing kufr on kufr on a particular person. takfeer as this is the right of Allaah, Moreover, it is not left for anyone to indulge in takfeer as ( subhannahu subhannahu wa ta’ala), ta’ala), and is a very grave matter to the extent that if you impute kufr on a person incorrectly, then the kufr may kufr may return on you; this applies to imputing kufr on kufr on the common Muslim as well well as the rulers. rulers. The Prophet (: sallallaahu ‘alayhi wa sallam) sallam) commanded the Muslim in the authentic hadith: “Say that which is good or stay silent.”
If this is for general matters, then what about takfeer ? Then, by all means, it is necessary to refrain from indulging in this matter and leave it to the grand and reliable scholars of kufr of a Islaam. They are the ones who can deduce the correct rulings vis-à-vis the the kufr of specific person. Similarly, this is not a matter for even the senior students of knowledge to take part in openly.
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It seems nowadays that most people have nothing else to do but speak about thehukaam the hukaam 1 (the leaders) and takfeer , day and night, in dreams and in in awakness. If we claim to be on the path of the salaf the salaf (the (the righteous predecessors), then Muslims should not engage themselves in this matter. matter. Regrettably, most common Muslims Muslims make analysis of the whole world political affairs and make judgments with ease and little fear of Allaah subhannahu wa ta’ala). ta’ala). However, none of this is the business of the common Muslim. ( subhannahu Their involvement in these matters can only ag gravate situations and cause disunity. Some argue that, “Politics is from from Islaam; Islaam and politics are the same.” They come through these doors. When you ask them about politics, you you will find they read read twelve newspapers, watch all the satellite news channels, an d sit in countless circles, day and night, analyzing politics and so-called so-called current affairs. This is what they consider as "politics"! At the very least, this is counterproductive and not b eneficial for the person who will be responsible for every minute of his life, which he is required to fill with what is good and beneficial. The legislative le gislative policies in Islaam are the true "politics." And this is not for the common Muslims to deal with, not to mention the "media" politics, filled with lies, counter-lies, endless analysis, deceptive statements, emotional speeches, etc.
subhannahu wa ta’ala) ta’ala) to teach us all that which is beneficial and to save us I ask Allaah ( subhannahu from all that is evil. Aameen. All Praise is due to Allaah, and may Allaah’s salaah Allaah’s salaah and salaam and salaam be on Prophet Muhammad, his household, and the noble companions and those who follow them until the Day of Resurrection. Saleh As-Saleh
Original material transcribed from www.understand-Islaam.net By Br. Abu Abdullah Al-Amreeki. Al-Amreeki. 10-5-1427 AH June 7, 2006
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Please listen to the "The Inverted Priorities" talk on www.understand-islam.net www.understand-islam.net""
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obey the ameer in what he assigns from certain tasks, whether it is in times of ease or difficulty, in that which he likes, and that which he dislikes.
al-Bay’aa wal Hizbiyyah (Allegiance and Partisanship).
When the people of the past used to give albay’aa to the leaders and give him the covenant, they would put their hands in his hand affirming the 'ahd , confirming the promise of allegiance in a manner similar to the way people shake hands after reaching an agreement while selling and buying.
Saleh As-Saleh All Praise is due to Allah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions and those who follow them until the Day of Resurrection. Resurrection. The subject of this lecture is, “ al-Bay’aa wa Hizbiyyah ” (Allegiance and Partisanship).
Definition of Hizbiyyah Hizbiyyah (Partisanship):
From the linguistic aspect, al-hizb means a group of people; the plural of hizb is ahzab (parties). The hizb of a man are his followers and his soldiers, who are holding to the same view as him. If a group of people’s hearts and deeds are in agreement, then they constitute a hizb, even though they may not physically meet. In addition, a hizb, linguistically, is a kind of people whose desires are the same.
al-Bay’aa (Allegiance):
Islam brought forth the obligation to give bay’aa (allegiance), and the Prophet (: sallallaahu ‘alayhi wa sallam) commanded it. The allegiance was originally given to him, then the leaders after him and then the khulafah (caliphs) afterwards. In our time, many deviated; making bay’aa to anyone they chose from those who set themselves up as leaders of Muslim groups. Due to the large number of groups, al-bay’aa has multiplied and varied, becoming even numerous. This has led to disputes, with each group claiming to be on the truth and that their leader deserves the legal bay’aa (allegiance).
The Islamic or legal meaning (i.e., in Islamic terminology) of hizb is not totally blameworthy nor is it entirely praiseworthy. It is blamed or praised in accordance with its intended use. For instance, Allah says in the Qur’an (in the translation of the meaning):
) (
Definition of al-Bay’aa of al-Bay’aa::
.[ ]
Linguistically, al-bay’aa means to reach an agreement with respect to matters of trade or on obedience and following (i.e., a covenant).
« Shaytan has overtaken them. So he has made them forget the remembrance of Allah. They are the party of Shaytan. Verily, it is the party of Shaytan (hizbushaytan) that will be the losers! » [Surah al-Mujadilah (58:19)]
As for the Islamic meaning ( al-istilah ), albay’aa means the covenant on obedience. It is as if the one who pledges allegiance gives the covenant to his ameer (leader), assigning him the ability to conclude matters concerning himself and the Muslims at large; this ameer can not be disputed with in any way. Similarly, the Muslim agrees to
Clearly, this is an example that is blameworthy. Similarly, in the same surah (chapter) of the Qur’an, Allah says (in the translation of the meaning):
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( )
« Indeed, Allah was pleased with the believers when they gave their Bay’aa (pledge) to you (O Muhammad ) under the tree, He knew what was in their hearts, and He sent down As-Sakinah (calmness and tranquility) upon them, and He rewarded them with a near victory. » [Surah al-Fath (48:18)]
.[ ]
«They are the Party of Allah (hizbaAllahi ). ). Verily, it is the Party of Allah that will be the successful. » [Surah al-Mujadilah (58:22)]
Therefore, in one context, it was blameworthy when the hizb was associated with Shaytan, and in another instance, it was praiseworthy when it was the party of Allah, concerning the believers.1 Certainly, if the hizb comprises the people of wickedness, desires, misguidance and disbelief, then all of that is blameworthy.
Also, Allah says in the same surah:
) .[ ] ( «Verily, those who give Bay’aa give Bay’aa (pledge) to you (O Muhammad ) they are giving Bay’aa (pledge) to Allah. The Hand of Allah is over their hands. Then whosoever breaks his pledge breaks only to his own harm, and whosoever fulfills what he has covenanted with Allah, He will bestow on him a great reward. » [Surah al-Fath (48:10)].
Dangers of Hizbiyyah: Hizbiyyah :
Everyone who examines the Islamic history finds that tahazub (bigotry) to opinions, madhahib (schools of thought), and innovations splits the Muslim ummah and takes away from its unity. unity. That is why the textual proofs are replete with calls for unity and keeping from all means that leads to splitting.
The Sunnah also emphasized al-bay’aa , calling for the believer to give allegiance and stating that whoever dies without having pledged allegiance to the Muslim ruler dies in the state of the pre-Islamic era. This refers to giving the pledge to the general Muslim imam who most people give the pledge to in his time or in his country, in the absence of the general Muslim khilaaf ah. This is the obligated pledge incumbent on every Muslim, and it is forbidden to abandon or dissent in terms of obedience on this pledge, whether in times of ease or difficulty, in that which he likes and that which he dislikes. This applies as long as the leader does not command sins, in which case, he can not be obeyed but rather is to be obeyed in other issues.
The Ruling concerning al-Bay’aa
Many textual proofs came to confirm the command of pledging allegiance and to warn against abandoning it and the consequences of that. Allah says (in the translation of the meanings):
) .[ ] ( 1
If any group would carry such a name, then it must not have convictions and practices that oppose Tawheed, like invoking other than Allah, and worshipping graves etc. This is shirk . So Muslims should not be deceived by emotional and (or) politically misleading practices.
Not obeying the ruler on sins which he may command, does not necessitate rebellion against him, as many of the youth understand.. When we talk about this imam, understand
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whether he was set up by influential people in the country or assigned by his predecessor or even to the degree that he took leadership by force, it is forbidden to rebel against him as long as he does not commit clear, plain kufr and until the conditions of rebellion to remove him are fulfilled. First, his kufr must be clear and can not tolerate any misinterpretation, requiring an unambiguous proof from Allah and (or) the Messenger ( ) that his case (saying and/or action) is truly kufr . Moreover, there must be the ability to change him and that this change will not lead to a greater evil. When all these conditions are met, and it is obvious how difficult this is, only then can he may be removed; otherwise the Muslims are told to be patiently persevering until these conditions are fulfilled.
many countries. Everyday you find these groups splitting, forming subgroups and sub leaders. In these these groups, groups, the leaders request request from the members to make a full pledge, as if it were the legal pledge to the Muslim general leader or imam. These groups vary with respect to the covenants they take. Some say that anyone anyone who abandons giving the pledge of allegiance to the leader of their group is a kaafir (disbeliever). Others maintain that giving the pledge is fardh (obligatory) and that anyone who does not give it is sinful. As such, they assign an ameer for their group as a means to lift the sin from them. This kind of pledge is futile, baseless, and not found in shariah. Anyone Anyone who claims it is obligatory to give a pledge of allegiance to a leader of a group is certainly in error.
The Illegal Bay’aa Illegal Bay’aa::
Consequences of the Illegal Bay’aa Illegal Bay’aa::
In our time, numerous deviations have occurred with respect to illegal pledges, not condoned by shariah. This has had a negative impact on Muslim society at large. The following are some instances of deviant pledges.
The consequences of the illegal bay’aa are many. Firstly, we now have more than one pledge Firstly, at the same time and in the same country because each group thinks that the correct bay’aa is for their ameer .
The first example is that of the Sufis to their elders or their shaykhs . You find the Sufi mystic making an "eternal" pledge to his shaykh, such that he can never leave that pledge has no basis in shaykh’s way. Such a pledge shariah; rather, it is without a doubt futile. Some mystic Sufis give the pledge by shaking hands between men and women. They say they will continue to be that shaykh’s students and adepts, no matter what that shaykh says. To that end, they even take the pledge to share their wealth and money with him. In fact, the shaykh can take a tax levee from them. These are criminal acts and mischief that have no basis in shariah and Islam.
Secondly, these bay’aa lead to enmity, Secondly, conflict, and hatred between these groups. In turn, they compete with each other to acquire larger and larger numbers for their groups. Thirdly, it has spread misconceptions Thirdly, regarding takfeer because some of these groups believe that the one who does not give the pledge is a kaafir and feels that their ameer is the only ameer . Therefore, they make takfeer on anyone who does not give the pledge to that ameer . Fourthly, it has led to the spilling of the Fourthly, inviolable blood. In some Muslim countries, a member of a particular group may be killed if he decides to leave that group. Likewise, a leader of a group may kill a
From the second type of deviant pledges is that of group members to their group leaders; this is becoming widespread in
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competitor or those who oppose his leadership. This is real, and not fictional, occurring in many places.
Saleh As-Saleh 18-5-1427 June 15, 2006
Fifthly, this has led and still leads to Fifthly, confrontations between these groups and the government. The consequences of that are terrible, including rebellion, bloodshed, harshness, takfeer , and evil on top of evil. It has reached the degree that some of these groups have adopted what they call “revolutionary concepts,” when even the term “revolution” has nothing to do with Islam.
Acknowledgment: This work originally appeared on www.understand-islam.net in audio form. It was based upon an article by sh. Muhammad al-Khamees, may Allaah preserve him. It was transcribed and organized by br. Abu Abdullaah al-Amreeki, and then text was reviewed by sis Umm Ahmad Al-Kanadiyyah, Jazaahumu Allaahu Khairan.
Conclusion:
The consequences of these illegal ahzab (parties) who demand bay’aa are great. They have corrupted the souls and thoughts of many Muslim youths around the world. We refer the matter to Allah, the Most High. We ask Him to save us from falling into this mischief and to protect the ummah (Islamic nation) from such disputes. There is no Power or Might except with Allah. May the salaah and salaam be on Prophet Muhammad, his household, the noble companions, and those who follow them until the Day of Resurrection.
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The third type of protest is a strike. This is known as idrabat , with the origin of this word meaning refraining. refraining. As such, you refuse refuse or hold back from doing a certain practice in order to request something. Examples of this include workers in a factory refusing to go to work, demanding higher wages or students not going to school, protesting a certain matter.
Corrupt Modern Practices – Demonstrations, Demonstrat ions, Sit-ins, & Strikes Saleh As-Saleh
All Praise is due to Allah, and may the salaah the salaah and salaam be on Prophet Muhammad, his household, and the noble companions and those who follow them until the Day of Resurrection.
Given the definition of the different matters, the question arises how these things crept into the Islamic society. society. Mostly, they came from the West where they appeared originally; it was transferred to the Muslim world by primarily political and secular parties. These practices were later embraced by some Islamic groups who imitated such a methodology while trying to find some evidence in shariah in shariah to support these practices.
Previously, we discussed the legal and illegal pledges, known as al-bay’ah, al-bay’ah, as well as partisanship (hizbiyyah (hizbiyyah). ). In continuity with that, it is appropriate to discuss certain practices that are taking place in the Muslim world in the form of so-called protests, namely demonstrations, sitins, and strikes. In our time, some people embrace everything that comes to us from the east or west. west. These practices are not an exception. This has reached the extent that some consider these practices as a means for da’wah (calling others to Allah). Given this, it is appropriate to determine whether this is the reality.
Evidences Cited to Justify Protests
It is important to note that those who cite evidences justifying these practices are not scholars. They are primarily thinkers and writers. First , they cite the narration that when Umar ibn ‘anhu) accepted Islam, the al-Khattab (radi (radi Allahu ‘anhu) Prophet (: sallallaahu ‘alayhi wa sallam) sallam) came out resting on the shoulders of two companions, namely Umar and Hamza. This was done to show the strength of the Muslims to the pagan Arabs of Quraysh. Quraysh. This hadith was reported by Abu Nu’aim in his book, al-Hillayyah. al-Hillayyah. al-Haafidh ibn Hajar also reported it in his book al-Issaba relating it to Muhammad ibn Uthman’s book of history and as well as in al-Fath where he related it to al-Bazaar. The narrations narrations of this incident revolve around a person named Ishaaq ibn ‘Abdullah ibn Abi Abi Farwa. However, his hadith is rejected. Therefore, this incident can not be cited as a proof.
Types of Protests and Their Intentions
There are three specific types of protests that are used. They are demonstrations, sit-ins, and strikes. A demonstration is when a group of people will meet along a street or a main road carrying banners, shouting, yelling, and demanding certain things be done or to show strength. This is known in Arabic as mudhaharah. mudhaharah. A sit-in is known as ‘itisam in Arabic. In our times, it involves sitting in one place (e.g., headquarters of a party, parliament, a factory, a campus, etc.) for a certain time, without leaving, in objection to some grievance, demanding that grievance be addressed.
Second , these thinkers also take as proof the gathering of the Muslims on ‘Eid and Fridays.
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They twist the nature of these events to make them evidence for the permissibility of demonstrating, sit-ins, and showing showing strength. strength. In response, it is necessary to note that there is no evidence in this. The gatherings on ‘Eid and Fridays are acts of worship and can not be linked to these protests. These gatherings are to make manifest the symbols of Allah in worship, in accordance with the way Allah chose and commanded. We can not stretch these acts of worship the way we want as this would entail abuse.
security forces. This will lead the security forces to return fire on the crowd, potentially wounding many people. Fourthly, these acts instigate animosity and Fourthly, hatred between the members of society, specifically the citizens and the security forces. Since the security forces usually try to prevent these demonstrations, there will be bloodshed and injury, which may lead to revenge attacks. Fifthly, these practices lead to the halting of Fifthly, economic production in many sectors of the economy, especially especially during strikes. strikes. Most of the time when these groups intend to demonstrate, they ask the factory workers to join them, causing work to cease at times when the country is in dear need of collaboration between its ranks.
Therefore, there is no legally justifiable stance for these protests.
Effects of Protests
The effects of these protests, demonstrations and strikes are numerous and very serious.
Sixthly, these protests disturb the overall security in the land due to the confrontations associated with them.
Firstly, they bring forth chaotic behavior to the Firstly, streets due to crowding and the like, negatively influencing the affairs affairs of people. They can can easily endanger the lives of many, while also providing an environment for theft and robbery. Many businesses could also be affected; for example, if a business does not close on the day of a demonstration, the protesters may vandalize or damage the building or even label the owners as traitors. And all of this occurred in many Islamic and Non-Islamic Capitals in the World. Secondly, even when people try to go along with these protests to protect their benefits, they are forced to close their shops, negatively impacting their affairs as well as the economy in general. If they do not close their shops they are called "traitors", "un-patriotic," and so forth.
Seventhly, those who took these practices as a means of worship are worshiping Allah through a methodology that is not legislated and baseless. Therefore, they end up worshipping Allah through a way that is not acceptable to Him (: subhannahu wa ta’ala ). ). For any act to be accepted, it must be done with the correct intentions and condoned by shariah by shariah.. The actions of these people remind us of the statement of ibn ‘anhu) when he said, Masoud (radi (radi Allahu ‘anhu) “Many are those who intended good but could not achieve it.”
In order to attain the good, you must work according to the sunnah the sunnah and the legal methods. Eighthly, Eighthly, these demonstrations hasten confrontations between the groups that utilize them and the government, since these practices appear as threats to the survival and security of the government itself. Therefore, the plotting begins against these groups, often resulting in
Thirdly, these protests provide a golden opportunity for those with hidden agendas or the fitnah to infiltrate the ranks of these people of fitnah demonstrations, to the degree where some of them may use firearms to create a fitnah a fitnah or escalate the confrontation between the demonstrators and the
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unpleasant consequences animosity and mistrust.
and
continuous
If someone asserts that these practices had some benefits during certain times or in some countries, bringing useful results, then the response is that such results is not a proof for their permissibility since the criteria is the affirmation of the daleel and the acting of the salaf . Furthermore, we assert that if these demonstrations were successful during certain times, then most often, they failed and only lead to casualties, hastening confrontations with these groups, leading to their disintegration.
The claim that these protests are permissible has led to their acceptance by the rejectionist Shia’ Raafidah), who made such demonstrations ( Raafidah), against what they classified as imperialism during Hajj. Many innocent people were killed because of this, as is well known.
Misconceptions Conclusion
There are numerous misconceptions regarding the value and permissibility of these practices.
These are some points concerning these contemporary matters, which are counterproductive and have depleted the energy of Muslim groups and youths in many parts of the Muslim world. We ask Allah to save us and to save our societies from all forms of corrupt and deviant practices, and to show us the truth and make us follow it while showing us the falsehood and safeguarding us from that.
For example, some note that other countries regulate demonstrations and permit them according to their laws. laws. As such, such, they fail to recognize the harm in doing the same. The response to this is that even if the government was to allow such practices, then we should not resort to them because there is no legal evidence justifying them, and we have to follow shariah follow shariah above all other matters. matters. We do not follow the general motto that says, “Objectives justify the means.” In Islam, the objectives must be legal, and the means that attain these objectives must be legal.
All Praise is due to Allah, and may the salaah the salaah and salaam be on Prophet Muhammad, his household, and the noble companions and those who follow them until the Day of Resurrection. Saleh As-Saleh 19-5-1427 June 15, 2006
Similarly, others engage in these practices saying, “So-and-so considered these practices to be permissible.” However, it is necessary to note that these acts were not practiced by the salaf the salaf , and had these demonstrations been something beneficial, they would have resorted to it, and we have no reports to indicate such. Moreover, when someone gives a fatwa, what really matters is the daleel (evidences) daleel (evidences) as any opinion without a proof can not be considered, even if it is made by the most knowledgeable of people as we are obligated to follow the Prophet (: sallallaahu ‘alayhi wa sallam) sallam) and his companions who informed us all that is good.
Acknowledgment: This work originally appeared on www.understand-islam in audio form. It was based upon an article by sh. Muhammad al Khamees, may Allaah preserve him. It was transcribed and organized by br. Abu Abdullaah al-Amreeki, then text was reviewed by sis Umm Ahmad Al-Kanadiyyah, Jazaahmu Allaahu Khairan.
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Blame Ourselves
or
Blame the Rulers Imaam Ibnul Qayyim (rahimahullaah) talked about what people think is the fitnah of "our times", i.e. meaning his own times, but this applies just as well to the contemporary fitnah of our own times. About the ways of Allaah () in this creation vis-a-vis the rulers and the ruled, he said : "And contemplate Allaah's () Wisdom when He made people of authority, making them a reflection of the ruled. It is as if the if the deeds of the ruled appear in the form and deeds of their rulers : if the ruled are upright, then their rulers will be upright if the ruled incline away from uprightness, then their rulers will do the same to them if the ruled transgress and oppress, then their rulers will do the same to them if there appears deception and plotting from the ruled, then it will be the same from their rulers if the ruled take away the rights of the people and become miser as to the rights of others, then their rulers will do the same to them and deprive them of their rights if the ruled take away from the oppressed /weak among them that which they deserve not to take in their transactions with them, then their rulers will do that towards the ruled's wealth and take what they deserve not, and impose on the ruled taxes and assignments and whenever the ruled take from the oppressed and weak unjustly, then their rulers will do the same to them and take it by force so the actions of the ruled appear in the actions of the rulers and it is not in the Divine Wisdom that Allaah Allaah () assigns authority over the wicked and evils ones, EXCEPT to the ones who are of their own kind Since the first generation was of the best generation and of the most righteous, ... so were their leaders righteous It is not befitting Allaah's Wisdom that in "our times" (Ibnul Qayyim's times) that those assigned to authority over us be the like of Muawwiya and 'Umar bin 'Abdul 'Aziz, not to mention Abu Bakr and 'Umar. The leaders of those before us were in accordance with their own conditions and ranks. Our leaders are in accordance with our own condition and rank. In both cases, this is entailed by the Wisdom of Allaah ()."
Such is the conclusion of Imaam Ibnul Qayyim (rahimahullah) concerning his times, i.e. the 8th century A.H., so what do you think about our own times? The Wisdom of Allaah () pertains to His Attributes. He puts things in accordance with His Hikmah and puts them in their proper places with what fits. The Wisdom of Allaah () has a noble and most perfect objective. As for those who hasten in making these roads for "deliverance" and see getting rid of the rulers as the solution to their problems, they confuse symptoms and disease. The rulers are seen as being the causes when in reality they are only the symptoms. The true illness is within within the ruled. Therefore, Therefore, all endeavors towards finding a solution should focus on the ruled themselves. The deeds of the ruled are reflected in the deeds of the people having authority over them. When the people are not ready and are away from the deen of Allaah, who would you expect them to deserve as rulers? Contemplate this very carefully!
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The Inverted Priorities Prior ities By Saleh As-Saleh
"Corrupt creeds, lying, cheating, injustice, innovations, lowly desires, attachment to this life, ignorance, mysticism, grave worship, bigoted blind following, and so forth… and we boast saying:
"Our Main Problem is in Our Leaders…!!!" Is this the case?
Allaah, the Most High says:
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Verily! Allaah will not change the good (or bad condition) of a people as long as they don’t change their state of goodness (or sins and wrong doings etc) themselves. [13:11].
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Imaam Ibnul Qayyim, rahimahullahs , said: "Ponder upon the Hikmah (Wisdom) of Allaah, the most High, where He has made people's kings, leaders, and those of authority over them, of the same kind as their own deeds. It is as if the people's deeds appeared in the forms of their kings and leaders. If the people are upright, then their kings and rulers will be upright, and if they turn away (from uprightness), then their leaders will turn against them. And if they oppress and tyrannize, then their kings and rulers will tyrannize and oppress. And if deception and treachery becomes manifest amongst them, then the same will appear in their rulers. If the people refrain from fulfilling the rights of Allaah upon them and become niggardly (regarding their execution), then their kings and rulers will refuse to give them their rights and will become niggardly (withhold their rights from them). And if they take away from those whom they oppress that which they deserve not to take, then the kings will take away from the people that which they deserve not to take and will levy taxes and impose tasks upon them. And whatever the people unjustly take from the oppressed, their kings take the same by force from them.
So those in charge of the people appear in the forms of their (the ruled) deeds. And it befits not the Divine Wisdom that the evil and wicked be ruled except by those of the same kind. And since the early [Muslims] were the best and most righteous of generations, their rulers were of the same standing. But when the people turned weak, their rulers turned to be of their own rank. So it befits not the Hikmah (Wisdom) of Allaah in these times (Ibnul 1 Qayyim times ) that rulers the like of Mu'aawiyah and 'Umar bin 'Addil 'Azeez, be in charge over us, and even less the like of Abee Bakr and 'Umar. Rather, our rulers are in accordance with our own rank and standing, and the ones who ruled those before us were (also) in accordance with these people own rank and standing. And both matters (the status of the former rulers and those of this time) are as necessitated 2 and entailed by [Allaah's] Hikmah." 1
Ibnul Qayyim was born in 691 AH/1292 CE, and died in 751 AH/ 1350 CE. May Allaah's Mercy be upon him I Muftaah Daarus-Sa'aadah,, vol. 1, pp. 177-178. Published by Daar Ibn 'Affan (1416/1996, In Muftaah Daarus-Sa'aadah Al-Khubar, KSA).
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It is very evident that from the legal perspective and by the consensus of the early Muslims, as well as by way of intellect and experience, that the true change of the status of the Ummah occurs when it turns to Allaah and follows the ways that made the early generations successful. Imaam Maalik, rahimahullah, summed it in words few in number, profound in meaning:
"Nothing will benefit the Ummah to come except that which benefited the early Ummah."
Those who adopt the path of confrontation with the rulers, thinking that the change comes through this way, are trailing the path of misguidance and a path whose consequences proved it wrong by all perspectives. This is the same path taken by the early dissidents ( khawaarij) who followed the mutashaabih (not entirely clear) texts instead of following the muhkam (clear) texts and referring whatever may be not entirely clear to that which is mukham. The following of the mutashaabih is a path of fitan (afflictions) that led to the rebellion against the leaders of the sahaabah, and in our times has caused bloodshed and suffering and retardation of da'wah. Allaahul Must'aan.
This matter is a matter of Deen and not a matter of emotions. And since the textual proofs are replete commanding the believers that they must obey those in authority, even if they oppress and take ones wealth, etc As long as they do not command the believer to do sin, then we have no choice but to comply and obey. Otherwise, we will be inventing a new Deen. Allaah, the One Free of all imperfection, the most High says:
í Ï ë ö åå Å ã ÷ î ÷ Ï ö åå Å èè ÿ Í Í ö ô à Ï ä Ï © Í ó ù
ΟŠ Ο βt θ % Ο ΟŠ Š 9 &r ># Ο Ν : ƒ ρρ&r π πΖ Ζu F F ù Ν Ν : ? ? β&r ν ãt βθ θθ θ † † † t % ! $! #$ ‘‘‹ > >#‹ ‹x ãt Ν :κ κ z : : Á Á :κ κ z : : Š Š Á Á ∆ ∆&r 9 $ $ ƒ ƒ sƒ ƒ † ‹x s s Š Šu = = ùs [63 :را ]ا Let those beware who withstand the Rasool's () orders, unless some fitnah befalls them or a grievous penalty be inflicted on them. [24:63]
"Whatever was not Deen at the time of the Prophet ( ) cannot be considered to be a part of the Deen today." [Imaam Maalik].
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So if the person choses to contend the way of the Messenger (), then let him remember the following aayah:
Α $ $Βt Î& &Ï ! k!Î θ È≅ ΋ ‹ 6 6 Î ™y u ö îx ì ìô Î −6 6 Î F F −ƒt ρu ρ “3 ‰ ‰y γ γß 9ø $ #$ & &ã !s ! t ¨ 6 6t ?s ? $ $ Βt ‰ ‰Ï è è÷ /t ß § 9 $#$ , ,È, ,%Ï $ $ ± ±t ç „ „ „ „ç θu çθ θΡç t Ζ ΖÏ ΒÏ σ σ÷σ σϑ ϑß 9ø $ #$ ≅‹ ≅ . ΒÏ Αθ θθ θ™ Βt ρu ρ t θ
Å ô ( ( Ν Νz Ψ Ψ¨ γ γy _ y _ ÎÏÎ Á ó çΡ ç ρu ρ ’ ’4 < θ θ<u θ θ ?s ? Á
[115 :ءا ]ا # Á Βt N Á N™u !$ $! ™y ρu ρ
& # & # # #
If anyone contends with and opposes the Messenger ( ) after the right path has been shown clearly to him, and follows other than the believers way, We shall keep him in the path he has chosen, and burn him in Hell- what an evil destination destination!! [4:115]
May Allaah, the most Merciful, guide us all to the truth and make us hold to it and may He, the most High and Majestic, save us all from fitan and guide us (ruled and rulers) to His Path. Aameen.
Saleh As-Saleh 22/7/1426 27/8/2005.
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