The Contemporary Fitan - A Series of Articles on Modern Day Trails & Tribulations - Dr.Saleh as-Saleh

8/3/2019 The Contemporary Fitan - A Series of Articles on Modern Day Trails & Tribulations - Dr.Saleh as-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


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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6

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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1

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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2

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


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


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


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.


24/29

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 ()."


25/29

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:

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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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Documents

The Contemporary Fitan - A Series of Articles on Modern Day Trails & Tribulations - Dr.Saleh as-Saleh