the contemporary fitan - a series of articles on modern day trails & tribulations - dr.saleh...
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The Contemporary Fitan(Afflictions, Trials, Test, Tribulations)
Prepared by
Saleh As-Saleh
Transcribed by
Br. Abu Abdullaah al-Amreeki,Jazaahullaahu Khairan ,from live duroos in Paltalk's "Understanding Islam 1" room.
Text edited by sis Umm Ahmad al-Kanadiyyah,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 Allaahs true slave and messenger. The topic isfitan (afflictions) inour time and the position of the Muslim towards them.
The Meaning of Fitnah
The linguistic meaning offitnah 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 linguisticallymeans burning as in the saying of Allaah (subhaanahu wa taaalaa) (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 offitnah,fitnah in essence has the same meaningas the linguistic definition. That is why the wordfitnah came in the Quran to mean
trial, testing, and distinguishing. Allaah ( subhaanahu wa taaalaa) said (in thetranslation of the meaning):
Do people think that they will be left alone because they say: "We believe," andwill 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 withevil 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 wa taaalaa) said (in the translation of the meaning):
"Taste you your trial (burning) [fitnatakum]! This is what you used to ask to behastened!" 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 ofFitan
The fitan are universal decrees. Allaah ( subhaanahu wa taaalaa) made it clear inHis 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," andwill 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 willcertainly make (it) known (the falsehood of) those who are liars, (althoughAllaah knows all that before putting them to test). Surah al-Ankabut (29:2-3)
Similarly, Allaah (subhaanahu wa taaalaa) 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 believedalong with him said, "When (will come) the Help of Allaah?" Yes! Certainly, theHelp 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 wa taaalaa), befalling those of the past and thelater times. It is inevitable that each one of the children of Adam will be tested; he
may pass, or he may fail. This is all due to the great and perfect wisdom of Allaah
(subhaanahu wa taaalaa).
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, or it may not be 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 offitan. From these
wisdoms is distinguishing the believers from the non-believers as Allaah (subhaanahu
wa taaalaa) 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 thatbefore 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, butthat Allah expiates some of his sins for that." [SeeBukhari, 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 sins. This expiation covers both the minor and major sins,
according to the intensity of the trial. We know the highest intensity of trials befallsthe 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, 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."
[SeeBukhari, 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 somewealth. 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. [Bukhari, Volume 7, Book 70, Number 557.]
These are some of the wisdoms behind the ordainment offitan (afflictions), and theseare just a few out of many. What is kept with Allaah (subhaanahu wa taaalaa), in
His Knowledge, is much greater, and there is no doubt concerning that. What ismentioned suffices as an indication.
Types ofFitan
There are many types offitan, but they all converge to two main types. The first type
is Fitnatu-Shubuhaat (the fitnah of unclear matters, doubts, and misconceptions).
These afflictions ofshubuhaat(doubt) oppose the correct aqeedah (creed), leading toa corruption in thinking and in conceptions. Therefore, the person afflicted will
deviate from the path of thesalaf(the pious predecessors) totally or partially and mayalso 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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Shubuhaatis the greatest type offitnah as it may lead to kufr (disbelief) and shirk(association in worship).
The second type offitnah isfitnatu-Shahawaat(thefitnah of lusts and desires). This
type offitnah opposes the will and leads to corruption in conduct. Despite the great
danger associated with this type of fitnah, it is less dangerous than fitnatu-Shubuhaaat. From the actions of the type of fitnah is following the lusts of ones
belly, private parts, and the like.
The Causes ofFitan
There are many causes which lead to fitan and from these is first, ittibaul-hawa wa
fasad al-qasd(following of desires and corruption of intent). Allaah (subhaanahu wa
taaalaa) 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 willmislead you from the Path of Allaah. Verily! Those who wander astray from thePath of Allaah (shall) have a severe torment, because they forgot the Day ofReckoning.Surah Sad (38:26)
The second cause offitnah is al-jahlu wanabdul 'ilm (ignorance and the abandonmentof knowledge). The person with beneficial knowledge knows the nature offitnah and
its doors, and this makes him safe. In contrast, it is easy for the ignorant to fall into
thefitan as he is ignorant concerning it, its causes, and the means of dealing with it.
The third cause offitan 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 taaalaa) warned about when He said (in the translationof the meaning):
So as for those in whose hearts there is a deviation (from the truth) they followthat 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 tofitnah in reality, as what took place with the
people of desires, from the past and present.
The fourth cause offitnah is al-ifratu wat-tafreet (exaggeration and negligence).
Islam is a medium course between negligence and exaggeration. As for exaggeration,
it leads tofitan 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 offitnah. 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 theirdeen(religion). Some of thesefitan 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, thinking it is the means to meet their needs. That is why
people are in strong competition to earn money and to have more and more of it. This
is a very dangerousfitnah and is spreading.
The second type offitnah is al-fitnatu-nisaa (the fitnah of women), and this is thegreatestfitnah to mankind as the Prophet (:sallallaahu alayhi wa sallam) said,
I have not left behind me afitnah more harmful to men than women.[SeeBukhari,Volume 7, Book 62, Number 33.]
Shaytaan took hold of many people through thisfitnah by inspiring and whispering tomany women to dress in attractive clothes, to put on all the attractive forms of
perfume, and the like from the means offitan. Other dangers include mixing
environments, all of which have led to very severe consequences. Many people, bothmen and women, became negligent concerning lowering the gaze and from trying to
protect themselves from thisfitnah; many men are leaving homes for affairs, and
many women are also getting bored.!
The third type offitnah 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 taaalaa) stated (in the translation of themeanings):
Of mankind are some who say: "We believe in Allaah," but if they are made tosuffer for the sake of Allaah, they consider the trial of mankind as Allaahspunishment, 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 inthe breast of the 'Alamn (mankind and jinns).Surah al-Ankabut (29:10)
The fourth type offitnah is the following ofmotashaabih (that which is not entirelyclear 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 theattributes, as well as those who make it permissible to shed the blood of Muslims,
based on false taweel (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 offitnah includes those who call for rebellion against the Muslimrulers by force, or those who give allegiance to the leaders of groups, while making
takfeer on those who oppose them. These are just a few groups of the past andpresent who have deviated.
The fifth type is fitnat-taqleed al-kufaar(the affliction of following the ways of the
kufaar). In many parts of the Muslim world, people are following and imitating the
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 offitanu-Shubuhaatinour times. It is thefitnah of theRaafidhah (rejectionist shia) who impute kufron all
the companions (sahaabah, may Allaah be please with all them) and who magnifygraves 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 theRaafidhah 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 thegreatest in our times."
Linked to this fitnah is that most of the political Islamic groups in our times arealigned 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 andfinancial 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 fromfitan and made clear the position that the
Muslim should take vis--vis fitan. From that is first, seeking refuge with Allaahfrom fitan, since Allaah is the One all capable of protecting and preventing the
believer from falling intofitan. This can be done duringsalaah (prayers) and in timesother than that. The Prophet (: sallallaahu alayhi wa sallam) advised us to make
the following invocation insalaah 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 fitnatilMaseeh 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, Book23, 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 fromfitnah is talibul 'ilm ash-shari an-naafi'(seekingthe 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
ahlus-Sunnah, who follow the path of the salaf. This is where the Muslim should
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 is the one who protects himself, hisfamily, 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 and their leaders. This is 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 offitan 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."[SeeBukhari, 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 clearkufrbased on authority from Allaah.
Our Shaykh Muhammad ibn Saalih al-'Uthaimeen (rahimahullaah) used to say thatthe 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 tofitnah and bloodshed, as has been witnessed in
many Muslim countries.
The fifth means of protecting against fitnah is preserving the taqwa of Allaah(subhaanahu wa taaalaa) 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
fitnah; it is the barrier between the person and following his desires. May Allaah
(subhaanahu wa taaalaa), the Most High, guide us to all that is beloved to Him andpleasing 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 bookNatharaat 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 ProphetMuhammad, 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
associated with imputing kufr(disbelief) on Muslims (rulers or ruled), is one of the mostdangerousfitan in our times.
This misleading thought has spread amongst many of the youth in the Muslim world, eastand 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 earlyKhawaarij (dissidents) and have become anextension of them. This has led to declare takfeeron the Islamic societies at large and on
all Muslim leaders, without exception. The consequences of this have been very terrible.
Blood is being shed.
Definition ofKufr:
To better understand takfeer, it is necessary to first define kufr. Linguistically, the term
kufr means, covering and shielding. If an object covers something, then that objectkafarahu (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.
As for the Islamic meaning, sometimes the word kufrmeans the majorkufr, which takes aperson out of the fold of Islaam.Kufrcould also refer to the lesser type, which does not
take a person from the fold of Islaam, known as al-kufr al-asghar. Islamically, the kafir
is called a kafir because he covered and shielded the favor of Allaah ( subhannahu wa
taala). Therefore, the kafirdid 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) is on the medium course, with respect to allfundamental 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 Quran(in the translation of the meaning):
) (]:.[
Thus, we have made you a just nationSurah al-Baqarah (2:143)
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Similarly, regarding the matter oftakfeer,Ahlus-Sunnah is on a medium course betweenextremism and negligence.
The kafir is of two types. The first type is al-kafir al-aslee (the orginal kafir). Thisincludes all of those who are not Muslims including the Christians and the Jews. Anyone
who doubts the kufrofal-kafir al-aslee is himself a kafir. The second 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.
Views ofAhlus-Sunnah and the Different Sects Regarding Takfeer:
The people are divided into three categories regarding takfeer. The first category is al-Khawaarij. They impute kufron the Muslim due to major sins; with some have gone to
the extent to impute kufron the Muslim due to minor sins. Similarly, they impute kufron
any Muslim who does not believe the same as them. As such, they have made the bloodand 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-Murjiah. 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,
and nothing affects faith. Although the beliefs of al-Murjiah comprise differentpositions, this is an overall summary of their views.
Ahlus-Sunnah are on a medium course between the two extremes. They dont rush toimpute kufron the Muslim while not refraining from imputing kufron him if the person
commits that which Allaah and/or His Messenger declared to be kufr. However, theynote, The Muslim who may say or do that which is considered kufrshould not have kufrimputed on him specifically until the evidence is established on him, with all the
conditions of imputing kufrfulfilled and all the impediments removed.
Important Matters Regarding Takfeer:
First, before takfeer can be established, all conditions must be fulfilled and all
impediments removed. From the conditions of making takfeerare: knowledge, choice,intent, deliberate action or saying ofkufr, 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 in his action andis content with it. From the impediments of takfeer are: affirmation of an error,
ignorance, compulsion, and misinterpretation. Ahlus-Sunnah checks into both the
impediments and conditions before imputing kufron a specific person.
The second important matter is that imputing kufron 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 theright of Allaah and His Messenger (:sallallaahu alayhi wa sallam). Therefore, it canonly 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 takfeeris on a dark path of transgression and claimsfor himself a special right with Allaah. Hence, it is not permissible to make takfeeron
anyone expect the one whom Allaah and His Messenger declared to be as such. Due tothe seriousness of takfeer and its limits as established by Allaah and His Messenger,
Shaykhul Islaam Ibn Taymiyyah, rahimahullah, stated:
:"
."] 1/381[
"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. This is because thematter 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 areharaam (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 Messengerdeclared as 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 taala). 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 theProphet (sallallaahu alayhi wa sallaam),
" : "" : ".].[
"Any person who calls his brother, Ya Kafir (Oh Unbeliever), has in fact done anact 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 tohim (the one who labeled it on his Muslim brother)." [Reported by Muslim and At-Tirmithi.]
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 hiscompanion (the accused) is innocent."[Bukhari].
The third important matter is that takfeercauses hate amongst people, especially amongst
those who are referred to as kafirsince 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.
Shaykhul Islaam Ibn Taymiyyah, rahimahullah, said:
:"
."]/["And it is not the right of anyone to impute kufron anyone of the Muslims even if he errsand 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 theestablishment of the proof and the elimination of the unclarity."[Majmoo' al-Fataawa, v. 12,p. 501]
TakfeerPracticed 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 ledmany of the young Muslims to conclude that it is permissible to rebel against these rulers
by force. Consequently confrontations, bloodshed and other problems arising from this
are still growing. Moreover, it is bringing chaos and instability to the Muslim world as itis evident to everyone.
Furthermore, this thought did not stop at the rulers but has been extended to the
government employees, security forces, and others. It has also reached many imams ofmasajid(mosques), muadhineen (those who give adhan), and scholars. This arises 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 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 disassociationfrom their societies, thinking that all of the society is kafirso they can not stay with them.
They even abandon their wives if they do not adhere to the same belief as the person
holding the takfeerprinciple; similarly, if a wife holds this takfeerprinciple, they say it isincumbent upon her to leave her husband if he does not 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 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, al-
ilm ash-shari saheeh (the correct knowledge of Islaam). This comes from the
knowledge taught by the reliable scholars and the books of the salaf. The young shouldreturn 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 thesalaf.
On the other hand, Muslim societies and governments should take the corrective
approach of adhering to the shar'eeah. Once this is done for the sake of Allaah
(subhaanahu wa taala), then the promise of Allaah to bestow strength and steadfastnessupon the ummah will surely be manifested.
Furthermore, there should always be a hand extended to our youth who may haveinfluenced by takfeer. There should be useful discussions in this matter and a 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 Quran and the way of 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 tolearn; 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, and emotion if not guided by the
following of the Prophet Muhammad () in accordance with the way of thesalaf, then itcan 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 onthe path of the companions.
May Allaah the most High guide us and our Muslim youth to be on the path ofrighteousness and wisdom, and may Allaah, the Most High, safe guide this ummah from
thefitnah oftakfeer.
The slave of Allaah, Saleh As-Saleh.
9/5/1427 AHJune 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 thesalaah andsalaam 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 ofkufror opposition to the Sunnah and he is a practicing
Muslim, can we say he is a kafir?
Answer:
If a person commits an action ofkufror says a statement ofkufr, then this person inparticular can only be called a kafironly after certain criteria are met. These criteria
include:
1. The conditions must be fulfilled that the action and/or statement is kufrand entails kufr.
2. It is necessary to check if there exist certain impediments that prevent theimputing ofkufron this particular person.
Actions and/or statements ofkufrcan 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 because there may be causes whichwould prevent from imputing kufron a particular person.
Moreover, it is not left for anyone to indulge in takfeeras this is the right of Allaah,(subhannahu wa taala), and is a very grave matter to the extent that if you impute kufr
on a person incorrectly, then the kufrmay return on you; this applies to imputing kufron
the common Muslim as well as the rulers. The Prophet (:sallallaahu alayhi wa
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
Islaam. They are the ones who can deduce the correct rulings vis--vis the kufrof aspecific 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 the hukaam
(the leaders)1
and takfeer, day and night, in dreams and in awakness. If we claim to be on
the path of thesalaf(the righteous predecessors), then Muslims should not engagethemselves in this matter. Regrettably, most common Muslims make analysis of the
whole world political affairs and make judgments with ease and little fear of Allaah
(subhannahu wa taala). However, none of this is the business of the common Muslim.Their involvement in these matters can only aggravate situations and cause disunity.
Some argue that, Politics is from Islaam; Islaam and politics are the same. They come
through these doors. When you ask them about politics, you will find they read twelvenewspapers, watch all the satellite news channels, and sit in countless circles, day and
night, analyzing politics and so-called current affairs. This is what they consider as
"politics"! At the very least, this is counterproductive and not beneficial for the personwho will be responsible for every minute of his life, which he is required to fill with what
is good and beneficial. The legislative 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.
I ask Allaah (subhannahu wa taala) to teach us all that which is beneficial and to save usfrom all that is evil. Aameen.
All Praise is due to Allaah, and may Allaahssalaah andsalaam be on ProphetMuhammad, 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.
10-5-1427 AHJune 7, 2006
1Please listen to the "The Inverted Priorities" talk on www.understand-islam.net"
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1
al-Bayaa wal Hizbiyyah
(Allegiance and Partisanship).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. The subject
of this lecture is, al-Bayaa wa Hizbiyyah
(Allegiance and Partisanship).
al-Bayaa (Allegiance):
Islam brought forth the obligation to give
bayaa (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 bayaa to anyone
they chose from those who set themselves
up as leaders of Muslim groups. Due to thelarge number of groups, al-bayaa 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 bayaa
(allegiance).
Definition ofal-Bayaa:
Linguistically, al-bayaa means to reach an
agreement with respect to matters of trade or
on obedience and following (i.e., a
covenant).
As for the Islamic meaning (al-istilah), al-bayaa means the covenant on obedience. Itis as if the one who pledges allegiance gives
the covenant to his ameer(leader), assigninghim the ability to conclude matters
concerning himself and the Muslims at
large; this ameercan not be disputed with inany way. Similarly, the Muslim agrees to
obey the ameer in what he assigns fromcertain tasks, whether it is in times of ease or
difficulty, in that which he likes, and that
which he dislikes.
When the people of the past used to give al-bayaa 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.
Definition ofHizbiyyah (Partisanship):
From the linguistic aspect, al-hizb means a
group of people; the plural ofhizb 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 peoples 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.
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
Quran (in the translation of the meaning):
) (
].[
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 (hizbu-
shaytan) that will be the losers! [Surah
al-Mujadilah (58:19)]
Clearly, this is an example that is
blameworthy. Similarly, in the samesurah
(chapter) of the Quran, Allah says (in the
translation of the meaning):
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2
) (].[
They are the Party of Allah
(hizbaAllahi). Verily, it is the Party ofAllah that will be the successful. [Surahal-Mujadilah (58:22)]
Therefore, in one context, it was
blameworthy when the hizb was associated
with Shaytan, and in another instance, it waspraiseworthy 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.
Dangers ofHizbiyyah:
Everyone who examines the Islamic history
finds that tahazub (bigotry) to opinions,
madhahib (schools of thought), and
innovations splits the Muslim ummah andtakes away from its unity. That is why the
textual proofs are replete with calls for unity
and keeping from all means that leads to
splitting.
The Ruling concerning al-Bayaa
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):
)
(].[
1If 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 Muslimsshould not be deceived by emotional and (or)
politically misleading practices.
Indeed, Allah was pleased with the
believers when they gave their Bayaa
(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)]
Also, Allah says in the samesurah:
)
(].[
Verily, those who giveBayaa (pledge) to
you (O Muhammad ) they are giving
Bayaa (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 onhim a great reward. [Surah al-Fath
(48:10)].
The Sunnah also emphasized al-bayaa,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 inhis time or in his country, in the absence of
the general Muslim khilaafah. 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.
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,
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3
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 toremove 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 tochange 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.
The IllegalBayaa:
In our time, numerous deviations have
occurred with respect to illegal pledges, not
condoned by shariah. This has had anegative impact on Muslim society at large.
The following are some instances of deviant
pledges.
The first example is that of the Sufis to theirelders or theirshaykhs. You find the Sufi
mystic making an "eternal" pledge to his
shaykh, such that he can never leave that
shaykhs way. Such a pledge has no basis in
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
shaykhs students and adepts, no matter whatthat 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
inshariah and Islam.
From the second type of deviant pledges is
that of group members to their groupleaders; this is becoming widespread in
many countries. Everyday you find these
groups splitting, forming subgroups and sub
leaders. In these groups, the leaders request
from the members to make a full pledge, as
if it were the legal pledge to the Muslim
general leader orimam.
These groups vary with respect to the
covenants they take. Some say that anyone
who abandons giving the pledge of
allegiance to the leader of their group is a
kaafir (disbeliever). Others maintain thatgiving the pledge is fardh (obligatory) and
that anyone who does not give it is sinful.
As such, they assign an ameer for theirgroup as a means to lift the sin from them.
This kind of pledge is futile, baseless, andnot found inshariah. Anyone who claims it
is obligatory to give a pledge of allegiance
to a leader of a group is certainly in error.
Consequences of the IllegalBayaa:
The consequences of the illegal bayaa aremany.
Firstly, we now have more than one pledge
at the same time and in the same country
because each group thinks that the correct
bayaa is for theirameer.
Secondly, these bayaa lead to enmity,
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 misconceptionsregarding takfeer because some of these
groups believe that the one who does not
give the pledge is a kaafirand feels that their
ameer is the only ameer. Therefore, theymake takfeer on anyone who does not give
the pledge to that ameer.
Fourthly, it has led to the spilling of the
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
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4
competitor or those who oppose his
leadership. This is real, and not fictional,
occurring in many places.
Fifthly, this has led and still leads to
confrontations between these groups and thegovernment. 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.
Conclusion:
The consequences of these illegal ahzab
(parties) who demand bayaa are great. Theyhave 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 (Islamicnation) 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.
Saleh As-Saleh
18-5-1427June 15, 2006
Acknowledgment: This work originally
appeared on www.understand-islam.net inaudio form. It was based upon an article by
sh. Muhammad al-Khamees, may Allaah
preserve him. It was transcribed andorganized by br. Abu Abdullaah al-Amreeki,
and then text was reviewed by sis Umm Ahmad Al-Kanadiyyah, Jazaahumu Allaahu
Khairan.
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1
Corrupt Modern Practices
Demonstrations, Sit-ins, & Strikes
Saleh As-Saleh
All Praise is due to Allah, and may thesalaah andsalaam be on Prophet Muhammad, his household,and the noble companions and those who follow
them until the Day of Resurrection.
Previously, we discussed the legal and illegal pledges, known as al-bayah, as well as
partisanship (hizbiyyah). In continuity with that,it is appropriate to discuss certain practices thatare taking place in the Muslim world in the form
of so-called protests, namely demonstrations, sit-
ins, and strikes. In our time, some peopleembrace everything that comes to us from the east
or west. These practices are not an exception.
This has reached the extent that some considerthese practices as a means for dawah (calling
others to Allah). Given this, it is appropriate to
determine whether this is the reality.
Types of Protests and Their Intentions
There are three specific types of protests that areused. 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.
A sit-in is known as itisam in Arabic. In ourtimes, 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.
The third type of protest is a strike. This is
known as idrabat, with the origin of this wordmeaning refraining. As such, you refuse or hold
back from doing a certain practice in order to
request something. Examples of this includeworkers in a factory refusing to go to work,
demanding higher wages or students not going to
school, protesting a certain matter.
Given the definition of the different matters, the
question arises how these things crept into the
Islamic society. Mostly, they came from the Westwhere 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 imitatedsuch a methodology while trying to find some
evidence inshariah to support these practices.
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
al-Khattab (radi Allahu anhu) accepted Islam, theProphet (: sallallaahu alayhi wa 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 ofQuraysh. This hadith was reported by Abu
Nuaim in his book, al-Hillayyah. al-Haafidh ibn
Hajar also reported it in his book al-Issabarelating it to Muhammad ibn Uthmans book of
history and as well as in al-Fath where he related
it to al-Bazaar. The narrations of this incidentrevolve around a person named Ishaaq ibn
Abdullah ibn Abi Farwa. However, his hadith is
rejected. Therefore, this incident can not be cited
as a proof.
Second, these thinkers also take as proof the
gathering of the Muslims on Eid and Fridays.
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2
They twist the nature of these events to make
them evidence for the permissibility of
demonstrating, sit-ins, and showing strength. Inresponse, 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 linkedto 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 ofworship the way we want as this would entail
abuse.
Therefore, there is no legally justifiable stance for
these protests.
Effects of Protests
The effects of these protests, demonstrations andstrikes are numerous and very serious.
Firstly, they bring forth chaotic behavior to thestreets due to crowding and the like, negatively
influencing the affairs of people. They can easily
endanger the lives of many, while also providingan environment for theft and robbery. Many
businesses could also be affected; for example, if
a business does not close on the day of ademonstration, 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 impactingtheir affairs as well as the economy in general. If
they do not close their shops they are called
"traitors", "un-patriotic," and so forth.
Thirdly, these protests provide a golden
opportunity for those with hidden agendas or the
people offitnah to infiltrate the ranks of thesedemonstrations, to the degree where some of them
may use firearms to create a fitnah or escalate the
confrontation between the demonstrators and the
security forces. This will lead the security forces
to return fire on the crowd, potentially wounding
many people.
Fourthly, these acts instigate animosity and
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
economic production in many sectors of theeconomy, especially during 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 dearneed of collaboration between its ranks.
Sixthly, these protests disturb the overall securityin the land due to the confrontations associated
with them.
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 taala). For any act to beaccepted, it must be done with the correct
intentions and condoned byshariah. The actions
of these people remind us of the statement of ibn
Masoud (radi Allahu anhu) when he said,
Many are those who intended good but could notachieve it.
In order to attain the good, you must workaccording to thesunnah and the legal methods.
Eighthly, these demonstrations hastenconfrontations between the groups that utilize
them and the government, since these practices
appear as threats to the survival and security ofthe government itself. Therefore, the plotting
begins against these groups, often resulting in
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3
unpleasant consequences and continuous
animosity and mistrust.
The claim that these protests are permissible has
led to their acceptance by the rejectionist Shia
(Raafidah), who made such demonstrationsagainst what they classified as imperialism during
Hajj. Many innocent people were killed because
of this, as is well known.
Misconceptions
There are numerous misconceptions regarding the
value and permissibility of these practices.
For example, some note that other countriesregulate demonstrations and permit them
according to their laws. As such, they fail to
recognize the harm in doing the same. Theresponse 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 followshariah
above all other matters. We do not follow the
general motto that says, Objectives justify themeans. In Islam, the objectives must be legal,
and the means that attain these objectives must be
legal.
Similarly, others engage in these practices saying,
So-and-so considered these practices to be
permissible. However, it is necessary to notethat these acts were not practiced by thesalaf, and
had these demonstrations been something
beneficial, they would have resorted to it, and wehave no reports to indicate such. Moreover, when
someone gives a fatwa, what really matters is thedaleel(evidences) as any opinion without a proofcan 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) and his companions who informed us allthat is good.
If someone asserts that these practices had some
benefits during certain times or in some countries,
bringing useful results, then the response is thatsuch results is not a proof for their permissibility
since the criteria is the affirmation of the daleel
and the acting of the salaf. Furthermore, weassert 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 theirdisintegration.
Conclusion
These are some points concerning these
contemporary matters, which are
counterproductive and have depleted the energyof 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 anddeviant practices, and to show us the truth and
make us follow it while showing us the falsehood
and safeguarding us from that.
All Praise is due to Allah, and may thesalaah andsalaam 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
Acknowledgment: This work originally appearedon www.understand-islam in audio form. It was
based upon an article by sh. Muhammad al-
Khamees, may Allaah preserve him. It wastranscribed 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 thecontemporary 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 ifthe deeds of the ruled appear in the form and
deeds of their rulers :
if the ruled are upright, then theirrulers will be upright
if the ruled incline away from uprightness, then theirrulers will do the same to them
if the ruled transgress and oppress, then theirrulers will do the same to them
if there appears deception and plotting from the ruled, then it will be the same from
theirrulers
if theruled
take away the rights of the people and become miser as to the rights ofothers, then theirrulers 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 theirrulers 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 theirrulerswill 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 theDivine Wisdom that 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, ... sowere their leaders righteous
It is not befitting Allaah's Wisdom that in "our times" (Ibnul Qayyim's times) that thoseassigned 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 ()."
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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 accordancewith 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 the ruled. Therefore, all endeavors towards finding a solutionshould focus on the ruled themselves.
The deeds of the ruled are reflected in the deeds of the people having authority overthem. 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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1
0000!!!!$$$$####uuuuqqqq9999$$$$####mmmm9999$$$$####In the Name of Allaah, the Most Beneficent the Most Merciful
BySaleh As-Saleh
"Corrupt creeds, lying, cheating, injustice, innovations, lowly desires,attachment to this life, ignorance, mysticism, grave worship, bigotedblind following, and so forth and we boast saying:
"Our Main Problem is in Our Leaders!!!"
Is this the case?
Allaah, the Most High says:
))))!!!!$$$$####iiiitttt$$$$ttttBBBBssss))))////4444LLLLyyyymmmm((((####iiiitttt$$$$tttt rrrr''''////3333]:11[Verily! Allaah will not change the good (or bad condition) of a peopleas long as they dont change their state of goodness (or sins andwrong doings etc) themselves. [13:11].
TheTheTheTheInverted PriorInverted PriorInverted PriorInverted Prioritiesitiesitiesities
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2
Imaam Ibnul Qayyim, rahimahullahs, said:
"Ponder upon theHikmah (Wisdom) of Allaah, the most High, where Hehas 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 theforms 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 awayfrom 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 andwicked 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
Qayyim times1
) 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
and entailed by [Allaah's]Hikmah."2
1Ibnul Qayyim was born in 691 AH/1292 CE, and died in 751 AH/ 1350 CE. May Allaah's
Mercy be upon himI In MuftaahDaarus-Sa'aadah, vol. 1, pp. 177-178. Published by Daar Ibn 'Affan (1416/1996,Al-Khubar, KSA).
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3
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 inmeaning:
"Nothing will benefit the Ummah to come except that whichbenefited 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 followedthe mutashaabih (not entirely clear) texts instead of following themuhkam (clear) texts and referring whatever may be not entirely clear tothat 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 andretardation ofda'wah. Allaahul Must'aan.
This matter is a matter ofDeen and not a matter of emotions. And sincethe 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 tocomply and obey. Otherwise, we will be inventing a new
Deen. Allaah, the One Free of all imperfection, the most High says:
xxxxssssuuuu====sssstttt%%%%!!!!$$$$####tttt9999$$$$sssstttt rrrr&&&& rrrr&&&&zzzz::::????uuuuFFFF rrrr&&&&zzzz::::>>>>#### xxxxtttt9999 rrrr&&&&]:63[
Let those beware who withstand theRasool's () orders, unless somefitnah befalls them or a grievous penalty be inflicted on them. [24:63]
"Whatever was not Deen at the time of the Prophet () cannot beconsidered to be a part of theDeen today."[Imaam Maalik].
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So if the person choses to contend the way of the Messenger (), then lethim remember the following aayah:
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