In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: He (the Messenger) serves as the definitive and weightiest criterion (for humankind and Jinn) through whose manners, statements and actions are measured the manners, statements and actions (of others). He is the manifest criterion that when followed, a distinction is made between the people of guidance and the people of misguidance”. [1]
It is thus emphasised that we strive to embody the likes of the above statements in all our interactions and mutual dealings. This includes refraining from employing deceitful tactics on social media to escape accountability, avoiding a victim mentality, and not selectively quoting the general remarks of scholars and students of knowledge to sidestep personal obligations. Additionally, we should not subtly resort to sophistry and adorned speech to avoid taking responsibility. The Messenger, peace and blessings of Allah be upon him, said, “Indeed, I am only a human being and you people (i.e. disputants) come to me with your disputes. And it may be that one of you can present his case more eloquently than the other and I consider him truthful, and judge in his favour. So if I ever judge and give the right of a brother to his brother, then it is a piece of hell-fire and let him not take it”
Some Benefits Derived From This Hadeeth:
The Ummah (i.e. the scholars and judges) have been commissioned to judge based on what is apparent, but the mere judgement of a judge cannot prohibit the lawful and allow the unlawful (i.e. when proven erroneous). This hadeeth also shows that speech can be seen to be true based on what is apparent, but it is truly falsehood concerning what is hidden within it. This hadeeth shows that the one who receives a judgement in his favour is more aware than every other person as to whether he is entitled to it or whether he is a falsifier. So, he takes it if he is entitled to it or leaves it if he a falsifier because, in reality, a judgement cannot change an affair from what it was in origin (i.e. the original truth in the affair before its distortion or concealment). This hadeeth shows the sinfulness of the one who argues based on falsehood until he receives what he wants publicly, whilst he is upon falsehood. [2]
[1] I’lam Al-Muwaqqi’een 1/4
[2]Saheeh Al-Bukhaari -Kitaab Al-Ahkaam (Book of Judgements): Chapter 29: Hadeeth Number: 7181 with Fathul Bari]
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Al-Allamah Salih Aala Ash-Shaikh, may Allah preserve him, said:
When the Muslims conquered the different regions of the earth and Islam spread, the affair became as if it started from the non-Arabs, until the people of Persia and other non-Arabs became the scholars and the Imams of the mosques, and people acquired knowledge from them. It is recorded in Islamic history that many non-Arabs led the Muslims in knowledge, in issuing religious verdicts, and in many affairs. Take for example Abu Haneefah, may Allah have mercy on him, who was not an Arab, and Imam Al-Bukhaari, may Allah have mercy on him, and how his book became an upright example, and there’s none amongst the Muslims except that he knows Imam Abu Abdillaah Muhammad Bin Ismaa’eel Al-Bukhaari. Consider other examples – besides Al-Bukhaari and Abu Haneefah – among the Imams of Islam. When Islam came with its implementation, it abolished the differences that were initiated by the people and those non-Arabs became the leaders and Imams of the Arabs; why? Because they carried the religion, raised the banner of pure Islamic monotheism – there is no deity worthy of worship except Allah and Muhammad is the Messenger of Allah, and because there is no distinction in virtue between a non-Arab and an Arab, except through fear of Allah.
When the Muslims disciplined themselves with Islam, there was no dispute between them regarding social class through that pre-Islamic dispute and distinction because neither did they accept leadership nor give precedence to anyone based on this; rather they accepted everyone because people are equal in this affair. Quraysh’s rulership, the Umayyad rulership, and the Abbasid rulership ended; then the rulership of the Mamluks arose and thereafter the rulership of Banee Uthman – meaning in the beginning when it was upright; so the Muslims obeyed them and they became the leaders and rulers because the Muslims saw that there was welfare for the people in doing so. Therefore, class differentiation and its practice were abolished from the beginning; rather no one had any reservation in implementing Islam. So, Islamic history attests to the implementation of this great principle.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
We praise and thank Allah for guiding us to this blessed Salafi Methodology and acquainting us with its scholars in the Muslim lands and their students in the East and the West. To proceed:
When our brother Amjad Khan, may Allah preserve him, visited Kuwait before, he received permission from Shaikh Khalid, may Allah preserve him, to translate this amazing biography of Al-Allamah Rabee Ibn Hadi Al-Mad’khali – may Allah preserve him. Upon receiving this news, we informed Ustadh Abu Tasneem Mushaf Al-Banghali, may Allah preserve him, and some of our elder teachers. By the Tawfeeq of Allah, there are chapters filled with gems that have already been translated and waiting to be edited, then excerpts will be shared online while the book form is prepared. As soon as all the material is ready for formatting, it will be presented to both Shaikh Khalid and our local Mashaayikh, may Allah preserve them, to offer advice and guidance, then Salafipublications will be requested to publish it after being satisfied with it. May Allah bless all our younger teachers and Salafi brothers, especially those who have come forward to help with the editing and proofreading of the translation and preparation due to their love of cooperation upon Bir and Taqwah.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
We praise and thank Allah for guiding us to this blessed Salafi Methodology and acquainting us with its scholars in the Muslim lands and their students in the East and the West. To proceed:
When our brother Amjad Khan, may Allah preserve him, visited Kuwait before, he received permission from Shaikh Khalid, may Allah preserve him, to translate this amazing biography of Al-Allamah Rabee Ibn Hadi Al-Mad’khali – may Allah preserve him. Upon receiving this news, we informed Ustadh Abu Tasneem Mushaf Al-Banghali, may Allah preserve him, and some of our elder teachers. By the Tawfeeq of Allah, there are chapters filled with gems that have already been translated and waiting to be edited, then excerpts will be shared online while the book form is prepared. As soon as all the material is ready for formatting, it will be presented to both Shaikh Khalid and our local Mashaayikh, may Allah preserve them, to offer advice and guidance, then Salafipublications will be requested to publish it after being satisfied with it. May Allah bless all our younger teachers and Salafi brothers, especially those who have come forward to help with the editing and proofreading of the translation and preparation due to their love of cooperation upon Bir and Taqwah.
And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allah, nor you would then be helped. (Hud: 113)
Do not incline towards the oppressors—those who oppress the people by (shedding) their blood, (seizing) their wealth, and (violating) their honour, or they oppress people in their religion through Bidah and various forms of misguidance, spreading harmful propaganda and calls (ideas) that contradict Islam. Refrain from inclining towards such people; do not assist them or support their falsehoods. The verse includes all these types (of people).
Every follower of falsehood is an oppressor, every Mubtadi is an oppressor, and everyone who (violates) a Muslim’s honour is an oppressor. Therefore, do not lean towards any of them, thus you are afflicted by the fire. That is because when you incline towards the sinner, the Mubtadi, the oppressor, the criminal, the one who violates people’s honour and those who violate the sanctity of the Islamic legislation, it is as if you are pleased (with that), as if you are aiding and endorsing. A believer must exercise caution to avoid falling into this perilous inclination. A believer should be careful of this type of inclination, for indeed it is from the causes of deviation and misguidance, and Allah’s refuge is sought.
So when they turned away (from the Path of Allah), Allah turned their hearts away (from the Right Path). And Allah guides not the people who are Fasiqun (rebellious, disobedient to Allah)]. [As-Saff 5]
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
أتى داود بن علي الأصبهاني إلى صالح بن أحمد بن حنبل وكان بينه وبين صالح بن أحمد حسن (يعني: علاقته به كانت حسنة) فكلم صالحا أن يتلطف له في
الاستئذان على أبيه.
فأتى صالح أباه أحمد بن حنبل) فقال له : رجل سألني أن يأتيك؟
قال: ما اسمه ؟
قال داود
قال : من أين؟
قال: من أهل أصبهان.
قال: أي شيء صناعته ؟
قال : وكان صالح يروغ عن تعريفه إياه. فما زال أبو عبد الله يفحص عنه حتى فطن.
فقال: هذا قد كتب إلي محمد بن يحيى النيسابوري في أمره انه زعم أن القرآن محدث فلا
يقربني.
قال : يا أبت ينتفي من هذا وينكره.
فقال أبو عبد الله (أحمد بن حنبل): محمد بن يحيى أصدق منه لا تأذن له في المصير إلي “.
Dawud Ibn Ali al-Isfahani approached Salih Ibn Ahmad Ibn Hanbal, with whom he had a good relationship. He requested Salih to kindly seek permission for him to visit his father. Salih then went to his father- (Imam Ahmad)- and said: “A man has asked me to come to you.” He (Imam Ahmad) said: “What is his name?” He (Salih) said: “Dawud”. He said: “Where is he from?” He (Salih) said: “He is from the people of Isfahan”. He said: “Has he done anything (i.e. involved in anything wrong)?” Salih hesitated, thus Abu Abdillah (Imam Ahmad) did not cease scrutinising until he realised (who this Dawud is). Then he said: “Muhammad Ibn Yahyah An-Naysaabooree wrote to me concerning the affair of this one (i.e. Dawud) that he claims that the Quran came into existence (created), [a] so he should not come near me (i.e. should not come to me).” Salih said: “O My father! He has disclaimed and rejected this (statement or claim)”. Abu Abdillah (Imam Ahmad) said: “Muhammad Ibn Yahya is more truthful than him; do not grant him permission to approach me”. [1]
This serves as a reminder to everyone that poor behaviour and the expectation of evading consequences are ineffective when interacting with honest individuals. When you engage in misconduct and continue down that path while simultaneously searching for an escape, it is undeniable that the trustworthy people within your community, where your misdeeds have transpired, possess a deeper understanding of your situation than anyone else. This holds true despite any favourable relationships or positive perceptions you may enjoy in other circles.
Those who place their trust in you, yet remain somewhat oblivious to your true circumstances, are excused. In contrast, astute scholars or seasoned students of knowledge of your homeland will meticulously analyse your strategies with a discerning eye. They possess a keen ability to identify audacious political strategies, duplicitous actions taken for self-serving purposes, the intentional distortion of truths or situations, and the concealment of pertinent information for personal benefit. Furthermore, they recognise the nuanced and indirect assertions of qualifications or merits aimed at self-advancement, the overt and covert persuasion manifested in both dialogue and conduct, whether direct or indirect, as well as the efforts to broker solutions while neglecting to amend past misdeeds through a myriad of tactics.
They are capable of recognising your efforts to control the terms of the discussion and its outcomes, redirecting conversations from topics where you are at a disadvantage to those where you feel more confident. They understand that when your tactics are unwelcome to those who are intimately familiar with you, you tend to shift the dialogue towards a hypothetical pursuit of greater aspirations and benefits. They know that this is a strategy to narrow the conversation and dominate it, rendering the insights of those who genuinely understand your situation insignificant and irrelevant. Likewise, they know that this maneuver of yours involves knowing precisely when to advocate for this limited perspective and when to refrain from doing so. They assess you based on what you express through your words, actions, gestures, and the implications they draw from their long-standing understanding of your situation. Ultimately, though, it is only Allah who truly knows the reality of your affairs. Allah says:
And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts (of men). Should not He Who has created know? And He is the Most Kind and Courteous (to His slaves) All-Aware (of everything). [Al-Mulk. 14-15]
If you believe that He is your Creator and the Creator of your hearts and all they contain, how can (anything) be concealed from Him when He made them?! The statement [بِذَاتِ الصُّدُورِ – what is in the breasts (of men)] includes what the breasts carry in terms of beliefs, intentions, love, and hate. [2]
Similarly, your justifications, diversions, distortions, and avoidance strategies only increase the burden on your conscience and thoughts. Allah states:
بَلِ ٱلْإِنسَٰنُ عَلَىٰ نَفْسِهِۦ بَصِيرَةٌ
وَلَوْ أَلْقَىٰ مَعَاذِيرَهُۥ
Rather, man, against himself, will be a witness, though he may put forth his excuses (to cover his evil deeds). [Al-Qiyaamah. 14-15]
“Rather, man, against himself, will be a witness” – Meaning, a person is clear proof against himself based on what he does or does not do, and if he comes up with every excuse to exonerate himself of his wrongdoing, it will not benefit him. [3] “Though he may put forth his excuses”– Mujaahid, may Allah have mercy upon him, said, “Even if he disputes it, he remains a witness to it (i.e. his guilt)”. [4]
We ask Allah:
اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي
O Allah! Just as You made my external form beautiful, make my character beautiful as well.
No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (Al-Lauh Al-Mahfuz) before We bring it into existence. Verily, that is easy for Allah. So that you may not be sad over matters you fail to get, nor rejoice because of what has been given to you. And Allah likes not prideful boasters. [Al-Hadid 22-23]
They say a “Natural Disaster” is a natural event such as a flood, earthquake, or tsunami that kills or injures a lot of people; a sudden and terrible event in nature (such as a hurricane, tornado, or flood) that usually results in serious damage and many deaths; natural hazards, extreme, sudden events caused by environmental factors such as storms, floods, droughts, fires, and heatwaves; violent events that are outside the control of humans. They are caused by the forces of nature and may result in loss of life, injury, and property damage. There are many types of natural disasters, including avalanches, drought, earthquakes, flooding, hurricanes, tornados, tsunamis, volcanic eruptions, etc.
First, it is essential to scrutinise the language employed by individuals who have dismissed Tawhid. “The foundation of a person’s faith in Islam lies in the declaration that there is no deity deserving of worship except Allah and that Muhammad, peace and blessings of Allah be upon him, is His Messenger. This entails a belief in Allah, affirming His Oneness without any partners, adhering to His commands, avoiding what He has prohibited, and dedicating worship solely to Him. Upholding this principle requires the rejection of any expression that embodies Shirk or Kufr, or that may lead to either of these”. [1]
“A fundamental principle in Islam is the understanding that words or terms can be categorised into two types: those found in the Qur’an and the authentic Sunnah. Every believer has to affirm what Allah and His Messenger have affirmed and reject what they have negated. The words affirmed by Allah represent the truth, while those negated by Him are indeed false, as Allah speaks the truth and guides humanity to the straight path. The terms of the Shari’ah are sacred, and one needs to seek the accurate meanings intended by the Messenger, peace and blessings of Allah be upon him, to affirm what he affirmed and reject what he rejected. It is obligatory for us to believe in and affirm everything he has conveyed and to follow his commands. In contrast, for words or terms that are not present in the Qur’an or authentic Sunnah, and for which the Salaf did not reach a consensus on their affirmation or negation, no one needs to align with those who either affirm or negate them until their intended meaning is clarified. If the intended meaning aligns with the revelations, commands, and prohibitions conveyed by the Messenger, it is accepted; however, if it contradicts those teachings, it is to be dismissed”. [2]
We must exercise caution when our children refer to the phrase “natural disaster,” as those who oppose Tawhid may imply that events in the universe occur independently of Allah’s Will.
Imam As-Sadi, may Alaah have mercy upon him, stated:
The greatest evils of knowledge and its contradictions arise from becoming familiar with creation while neglecting its Creator, understanding effects without recognising the One who brought them into existence, examining causes without acknowledging the source of those causes, and exploring paths without clear and sound objectives. The shortcomings inherent in this form of understanding are manifold, and the consequences are severe. Indeed, many atheists and those misled by them possess expertise in the natural sciences; however, they limit themselves to this knowledge and remain oblivious to its connection with the Creator and the ultimate cause.
Concerning the knowledge encompassed within the natural sciences, individuals in this field often perceive themselves as the sole possessors of understanding regarding the marvels and enigmas of nature—knowledge that they believe is exclusive to them. This perception elevates their status above others, leading to a sense of arrogance and self-deception. They limit their focus to these sciences, viewing them as the ultimate objective and purpose, which consequently results in significant misguidance and a lack of depth in both knowledge and intellect. Had they recognised and affirmed their belief in the true Creator, the One who governs all aspects of the Universe—who has intricately linked means and causes to His divine decree—they would understand that these means and causes reflect His Perfect Wisdom. Indeed, Allah, the Most High, is All-Wise; He has positioned all things appropriately, establishing a remarkable order in both minor and major matters. He has provided every sought-after goal with a corresponding means or cause, along with a pathway leading to it. Consequently, the results and outcomes are contingent upon the efficacy of these means and the capabilities of those who undertake the actions (by His Will and Permissible). If they had connected these means, paths, and outcomes to Allah’s divine decree, their understanding would have reached a level of perfection, granting them a certainty unattainable by those who have not attained their level of insight. However, they take pride (solely) in their knowledge of the tangible outcomes of these paths, leading to their arrogance, thus making the statement of Allah, the Most High, applicable to them.
فلما جاءتهم رسلهم بالبينات فرحوا بما عندهم من العلم وحاق بهم ما كانوا به يستهزئون
Then when their Messengers came to them with clear proofs, they were glad (and proud) with that which they had of the knowledge (of worldly things): And that at which they used to mock, surrounded them (i.e. the punishment)]. [Ghafir. 83]
Allāh said:
وجعلنا لهم سمعا وأبصارا وأفئدة فما أغنى عنهم سمعهم ولا أبصارهم ولا أفئدتهم من شيء إذ كانوا يجحدون بآيات الله وحاق بهم ما كانوا به يستهزئون
And indeed We had firmly established them with that wherewith We have not established you (O Quraish)! And We had assigned them the (faculties of) hearing (ears), seeing (eyes), and hearts, but their hearing (ears), seeing (eyes), and their hearts availed them nothing since they used to deny the Ayat (Allah’s Prophets and their Prophethood, proofs, evidences, verses, signs, revelations, etc.) of Allah, and they were completely encircled by that which they used to mock at! [Al-Ahqaf. 26]
This is the most significant detrimental outcome of self-admiration and arrogance without exception, and the most treacherous route that leads many individuals to be misled and deceived. Consequently, we implore Allāh to grant us sound knowledge that is underpinned by sound intellect, divine text, and sound natural disposition – the beneficial knowledge that a person understands in all its dimensions, linking peripheral matters to their foundational principles; and its means, causes, effects, and outcomes are attributed to the One who has created and initiated them. The possessor of this knowledge maintains a connection between creation and its Creator, acknowledging that the effects are inseparable from the One who rendered them effective; nor does he disassociate the wisdom, secrets, and intricate systems within the creation from the One who has perfected and organised them, bringing them into existence from a state of non-existence. This knowledge yields the fruits of certainty, leading to tranquillity, happiness, and success. It cultivates admirable character and righteous actions, benefiting both religious and worldly matters. [3]
Listen to Al-Qadaa Wal Qadr by Shaikh Abu Iyad – may Allah preserve him:
[1] Excerpt from ‘Mu’jam Al-Manaahee Lil Laf’dhiyyah’ page 34. slightly paraphrased. Publisher: Daar Al-Aasimah. 3rd edition 1996]
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
Ignorance: This particular reason predominantly overwhelms the majority of people, as the one ignorant of something will exhibit hostility towards it and its adherents. Furthermore, if such an individual harbours animosity towards the one who presents the truth and feels envy, the intensity of this hostility escalates. When this animosity extends to those he holds dear, his traditions, his nurturers, the customs of his ancestors, and those he cherishes and reveres, the intensity increases even further. Additionally, if he possesses a misguided belief that the truth poses a threat to his status, honour, aspirations, and objectives, the intensity reaches a peak. Moreover, if he fears for himself, his wealth, and his standing in the eyes of his companions, family, and people—similar to the situation faced by Heraclius, the Christian king in the Levant during the time of Allah’s Messenger—this reason intensifies even more. Heraclius was aware of the truth and had a desire to embrace Islam; however, due to the disobedience of his people, he feared for his safety and ultimately chose disbelief over the clear guidance presented to him.
Envy: This is one of the most significant causes because it is deeply rooted within the soul. The individual who harbours envy perceives that the person he envies possesses virtues or has been given what he does not possess; consequently, this envy hinders his ability to accept and comply. Iblees was unable to prostrate to Adam, peace be upon him, solely due to envy, for upon witnessing Adam’s elevation and the virtues bestowed upon him, he opted for disbelief instead of faith, despite having been in the company of angels. This same affliction obstructed the Yahud from accepting Isa, the son of Maryam, peace be upon him and his mother, even though they were fully aware that he was a Messenger of Allah, sent with undeniable signs and guidance. Nevertheless, their envy led them to reject faith and embrace disbelief, despite being a community that included Rabbis, scholars, ascetics, judges, kings, and rulers. [1]
Al-Allamah Abdur Rahman Ibn Yahyah Al-Mu’allimee, may Allah have mercy upon him, said:
Opposing desires through action in pursuit of truth is a clear matter, given the inherent obligations and challenges it presents. This situation can be examined from various perspectives:
An individual considers that accepting the truth implies recognising that he has previously adhered to falsehood. That is because a person is raised within a particular religion, creed, way or views imparted by their mentors and teacher, which they have long regarded as the truth; then when eventually becomes evident to him that these beliefs are erroneous, he finds it challenging to acknowledge, just as when he his ancestors or those he follows follow a way and its falsity is made known to him. This is because he considers that their shortcomings would also mean confronting his own, and an acknowledgement of their misguidance or errors necessitates his own.
It is possible that his attachment to falsehood provided him with status, recognition, and financial support, making it challenging for him to admit this, as doing so would result in the loss of all those benefits.
It may be that a person is in a state of ignorance or falsehood until another individual presents clear evidence that illuminates the truth for him, thus he considers that accepting such evidence implies his deficiency and that it was that (other) person who guided him. Due to this, we observe that while some individuals who are regarded as knowledgeable can readily admit their errors when these become apparent through their own investigations, they often struggle to accept such corrections when pointed out by others.
When another person clarifies the truth for him, he considers that accepting this truth requires recognising the clarifier’s virtue, knowledge, and accuracy, thus this would become great in the eyes of the people, leading many to follow him. So, you will find some individuals who are regarded as knowledgeable are eager to prove the errors of other scholars, even resorting to falsehoods driven by envy and a desire to diminish their standing among the people.
To oppose desires for the sake of the truth -in affairs of knowledge and creed- can indeed be difficult to accomplish, therefore it requires research and contemplation. In this regard, one needs to ask the scholars and benefit from them, adhering to the fear of Allah, and seeking the Tawfeeq of Allah and guidance. (2)
[1] An Excerpt from “Hidaayah Al-Hayaaraa Fee Ajwibah Al-Yahud Wan-Nasaaraa”. pages 17-19
[2] An excerpt from “At-Tankeel Bimaa Fee Ta’need Al-Kawthariy Minal Baatil” 2/180-181 with the checking of Imam Albaanee, may Allah have mercy upon him.
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
The Messenger, peace and blessings of Allah be upon him, said:
إن الله يبغض البليغ من الرجال الذي يتخلل بلسانه تخلل الباقرة بلسانها
Indeed, Allah hates the eloquent one among men who moves his tongue round [within his teeth], as cattle do. [1]
Al-Allaamah Abdul Muhsin Al-Abbad, may Allaah preserve him, said: The person intended in this hadith is the one who speaks eloquently, while using obscure or ambiguous language, immerses himself in speech and burdens himself. He burdens himself in speech and utters something blameworthy. However, if this (eloquence) is not done by way of burdening oneself in speech, such as the one whom Allah has granted eloquence and he utilises it in his speech to clarify the truth, then this is not blameworthy. Allah hates the person who speaks eloquently and utters that which is blameworthy due to deliberately utilising obscure, ambiguous and burdensome speech. This person is likened to a cow that moves its tongue round when eating. It is said that a cow is not like other animals because other animals use their teeth but a cow uses its tongue. This hadith forbids the likes of this action [i.e. eloquent, burdensome speech] and the one who does so is hated by Allaah. [2]
[1] Sahih Abi Dawud 5005
[2] Explanation of Sunan Abu Dawud. Audio number 569.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, said:
All praise and thanks are due to Allah, the Lord of all worlds, and the (praiseworthy) final outcome is for the righteous. May peace and blessings be upon Muhammad, His servant and messenger, as well as his wives and descendants, all his companions, and those who follow his path until the Day of Judgment. To proceed:
I thank Allah, the Exalted, for the blessing of this gathering with the noble brothers in faith and (our) beloved children. I ask Allah that He makes it a blessed gathering, benefits us all with the knowledge He teaches us, rectifies our hearts and actions, protects us from the evils within ourselves and the consequences of our deeds, supports His religion, elevates His word, improves the conditions of Muslims everywhere, and appoints the best among them over their affairs while shielding them from the worst. Indeed, He is Generous and Gracious. Then I thank the overseers of “Imam Muhammad Bin Saud University” for organising this meeting and I ask Allah to multiply their reward, and grant us all success in matters that rectify our religious and worldly affairs, and everything in which there is a rectification for all the Ummah. Indeed, He is the Generous and Gracious.
Dear brothers and sons in faith, the topic of today’s discussion is the believer’s stance towards trials and tribulations—we seek refuge in Allah from their evil. The Prophet, peace and blessings of Allah be upon him, highlighted their dangers and explained the necessary actions we must take in response, as ordained by his Lord.
What is a Fitna [trial and tribulation]? The term “Fitna” encompasses a wide range of meanings, including associating partners with Allah, which is considered the gravest form of Fitna, as Allah says:
وَقَاتِلُوهُمْ حَتَّى لا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلَّهِ
And fight them until there is no more Fitnah and the religion (worship) will all be for Allah Alone. [Al-Anfal 39] – Meaning, until there is no longer Shirk.
They ask you concerning fighting in the Sacred Months (i.e. 1st, 7th, 11th and 12th months of the Islamic calendar). Say, “Fighting therein is a great (transgression) but a greater (transgression) with Allah is to prevent mankind from following the Way of Allah, to disbelieve in Him, to prevent access to Al-Masjid-al-Haram (at Makkah), and to drive out its inhabitants, and Al-Fitnah is worse than killing. [Al-Baqarah 217]
Fitna also pertains to punishment and burning, as Allah says:
Verily, those who put believing men and believing women to trial (in their religion) (and torture and burn them), and then do not repent, for them is the punishment of Hellfire (for their disbelief), and for them is the punishment of a burning Fire (for burning the believers). https://www.thenoblequran.com/q/#/sura/85/6
What is intended in this verse is punishment and burning. Putting them to trial by punishing them.
The term “fitnah” also refers to tests and trials, as Allah says:
وَنَبْلُوكُمْ بِالشَّرِّ وَالْخَيْرِ فِتْنَةً
And We test you with evil and with good as trial. [Al-Anbiya 35] – Meaning, a trial and test.
Allah says:
إِنَّمَا أَمْوَالُكُمْ وَأَوْلادُكُمْ فِتْنَةٌ
Indeed, your wealth and your children are but a trial” [at-Taghabun: 15]- Meaning, a trial and a trial to make it known who utilises their wealth and children in obedience to Allah, fulfilling their duties and avoiding His prohibitions, versus those who deviate from that and follow their desires.
It also pertains to calamities and punishments, as Allah says:
وَاتَّقُوا فِتْنَةً لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً
It has been transmitted from by Az-Zubair Ibn Al-Awwam, may Allah be pleased with him, and a group of pious predecessors regarding this turmoil that they stated: “We never thought it would affect us until it happened.” This was triggered by the assassination of Uthman; may Allah be pleased with him. A group of ignorant and oppressive individuals, some of whom misinterpreted the truth and were confused about the situation until they unjustly killed Uthman based on false claims and misguided interpretations.
The turmoil then spread widely and intensified, affecting people who had no connection to it and were not affiliated with the oppressors. This led to the events that transpired between Ali and Mu’aawiyyah, may Allah be pleased with them, as well as the occurrences at the Battle of the Camel and the Battle of Siffin, all stemming from the discord caused by the actions of a group of oppressors against Uthman, may Allah be pleased with him.
Then a group led by Mu’aawiyyah demanded justice for the murder of Uthman, may Allah be pleased with him. They approached Ali, may Allah be pleased with him, who had been given the oath of allegiance by the Muslims as the fourth caliph and a rightly guided leader, requesting the handover of the killers. Ali informed them that the situation did not allow for such an action at that moment, assuring them that he would address the matter later and that he was unable to execute them right away. This led to the turmoil and conflict during the battles of Jamal and Siffin, which are well-documented, prompting some of the early scholars, including Az-Zubair, may Allah be pleased with him, to say that the mentioned verse was revealed concerning these events.
This was the first Fitna that arose among Muslims following the death of their Prophet, peace and blessings of Allah be upon him. It affected a large number of companions and others, resulting in the deaths of notable figures such as Ammar Ibn Yasir, Talha Ibn Ubaydullah—one of the ten promised paradise—and Al-Zubair, also among the ten, may Allah be pleased with them. Many companions and others lost their lives during the battles of Jamal and Siffin due to this Fitna (turmoil). [1]
Must Listen to (read) information on the two links regarding the dispute between the noble companions.
