Note: The following transcript was generated using AI and may contain inaccuracies.
Alhamdulillah rabbil alameen, wassalatu wassalamu ala rasoolillahi sallallahu alayhi wasallam Welcome back to everybody who's watching to another episode of Aamir Al Sabeel, the informal podcast where we're just driving on the road and we just want to talk about a range of different topics on a very casual manner inshaAllah.
I'm once again joined by Ustad Abdul Rahman Hassan. Assalamu alaikum wa rahmatullahi wa barakatuh. Hi Ustad.
Jazakallah khair. Once again for joining me. Jazakallah khair.
So today I want to talk about the topic of fitting, trials, tribulations. There's no doubt that in the 21st century, we live in a world that is full of many tests, many trials, many tribulations. And some of the emails we receive from people, some of the people that I talk to, it seems a very, very popular and common topic and common problem that many people are dealing with.
So I'd like to cover it in probably two aspects. Firstly, talking about the causes for some of these trials and tribulations. And then secondly, talking about some of the cures and what people can implement to make things easier for themselves inshaAllah.
So where would you like to start it inshaAllah? Alhamdulillah rabbil alameen. La ulhamdul hassan wa thanahu aljameel. Wa ashadu an la ilaha illallah wahda wala sharika lah.
Kulu alhaqqa wa huwa yifdi al-sameed. Wa ashadu anna muhammadan abduhu wa rasuluh. Sallallahu alayhi wa ala alihi wa ashabihi wa attabi'ina lahum bihzani ila yawm al-din amma ba'd.
Jazakallah khair. Fahadu bimillah. Allah bless you.
Amin. You can come into your car. Alhamdulillah.
Jazakallah khair. So this the word Al-Fitnah, which is a singular and the plural being Fitan, it has come in the Nususul Wahyain, the Quran and the Sunnah. It has come 56 times.
Oh wow. 56 times, especially the Quran, specifically the Quran. It has come 56 times.
So it's a term Allah used a lot, subhanahu wa ta'ala. And the meaning of the word Al-Fitnah revolves around Al-Ibtila wal-Ikhtimah, i.e. testing, trials and tribulations. It revolves around that meaning.
That it's a Ikhtimah, testing, Ibtila, testing. It revolves around that meaning. And even if you look at the Sunnah al-Mutahara, it also revolves around that meaning.
That it means Al-Ibtila wal-Ikhtimah, you're being tested, you're being trialed. This world that we live in, Allah is testing us subhanahu wa ta'ala. Allah tests us subhanahu wa ta'ala with good and with bad.
Some people only think the test is when I lose my loved ones. The test is only when I lose my wealth. No, actually when you are given children and you are given wealth, it's a test.
As Allah mentioned, وَلَنَبْلُ وَنَّكُنَ We will test you بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَبْوَارِ وَالْأَنفُسِ وَالْثَّمَرَاتِ وَمَشِّيرُ الصَّابِرِينَ You'll be tested with reduction of your wealth, your children. And it is a test from Allah subhanahu wa ta'ala. Allah says, وَنَبْلُكُمْ بِالْخَيْرِ Allah says, we test you with good.
وَالشَّرِّ And with evil. يعني both we are tested with. And this whole entire mission in this world is the test.
From the day we came into this world till now, it's all that, it's that test. As Allah says, تَبَارَكَ الَّذِي بِيَدِي الْمُرْبُ وَعَلَىٰ كُلِّ شَيْءٍ قَدِيرٍ الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبَلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا To test who has the best actions. And if you look at the ayah, it doesn't say who has the most actions, but it's who has the best actions.
And that's why Fughayr Ibn Ayyub said, what it means by the best action is that it is done with sincerity. يعني أَلِيْتَ لَيْنَ كُونَ السُّنَّةِ أَخْلَصُهُ وَأَسْوَبُهُ So that's what the word الفتنة means in the Quran and the Sunnah. If I come to the question you asked which is what are the things that cause يعني فتن تَكَمْ scholars call أسباب الفتن that means the things that bring about fitn, it's number one اتباع الهوى following one's whims and desires and having a bad intention فساد القصد what we always have to remember is desires, it's in opposition to the revelation.
That's why Allah said in the Quran فَإِن لَّمْ يَسْتَجِيبُوا لَكَ فَاعْلَمْ أَنَّمَا يَتَّبِعُونَ أَهْوَاءَهُمْ Muhammad if they don't follow you, they're following their desires. If you're not following the prophet صلى الله عليه وسلم In reality, what you're following is your desires. There's no third party فَإِن لَمْ يَسْتَجِيبُوا لَكَ If they are not following you Muhammad صلى الله عليه وسلم They are following their whims and their desires and Allah told us subhanahu wa ta'ala that a group of people, they're going to take their desires as their Lord.
Allah says أَفَرَأَيْتَ مَنِ اِبْتَخَذَ إِلَٰهُ هَوَٓا Have you not seen the one who has taken his whims and his desires as his Lord وَأَضَلَّهُ اللَّهُ عَلَىٰ عِلْمٍ And he became misguided after knowledge came to him and he chose his desires. Even Allah spoke about a story of a man who was given knowledge and understanding of his religion. This was the previous Nations.
وَاتُبُعَ عَلَيْهِ مِنْ أَبَاءَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَإِن سَلَخَ مِنْهَا فَأَتِبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينُ وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَكِنَّهُ أَخَلَدَ إِلَىٰ الْأَرْضِ وَاتَّبَعَ هَوَاهُ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَدْ أَوْ تَتُرُكُ يَلْهَدْ ذَلِكَ مَثَلُ الْقَوْمِ الَّذِينَ كَدَّبُوا بِآيَةِ اللَّهِ يعني the story of this man is He was given knowledge, he was given the revelation. But what did he do? اَتَّبَعَ هَوَاهُ He follows his desires. Allah says فَمَثَلُهُ كَمَثَلِ الْكَلْبِ His example is the example of the dog.
A dog, if you give him water, his tongue is still going to be doing that. صح؟ Yeah. أَوْ تَتُرُكُ يَلْهَدْ If you don't give it to him, it will be like that as well.
Some people are like that. Whatever revelation comes to them, whatever knowledge comes to them, all they follow is their desires. And I think these ayaat are so relevant, particularly in the world that we live in because we live in a world and society where we're constantly surrounded by things that are feeding our desires.
For example, the entire media, organisational industry is just all about feeding our desires, giving what we want. From the moment you wake up to the moment you go to sleep, you're consuming things around you. Even technology, for example, the internet, it's allowed people to consume their desires.
Even ordering groceries on the phone, anything you want to eat, just suddenly, we live in a world where we can literally access anything instantly. Within 20 minutes, you can get to do with anything from Amazon, anything food related, anything you want. And all of this is just feeding our desires more and more and more.
And it's like the desires has to be restricted, right? أَرَأَيْتَ بَلِ اتَّخَذَ إِلَهَ هُوَ هَوَا Do you not see the one who takes his orders? The desires has reached a point where the person is not restricted. أَرَأَيْتَ بَلِ اتَّخَذَ إِلَهَ هُوَ هَوَا فَأَنْتَ تَكُونُ عَلَيْي وَكِيلًا أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُ يَسْمَعُونَ أَوْ يَعْقِلُونَ إِنْهُمْ إِلَّا كَنَا نَعَمِي بَنُهُمْ وَنَضَلُوا سَبِيْنَا And they don't have aqal. The person loses his aqal when he follows his whims and desires.
He can't critically think. He can't rationalize things. The desires blinds him.
يعني الله seals his ears and his eyes and his heart. He can't see things as it really is. That which was once upon a time good to him now becomes evil.
What was once evil becomes good to him. And then the person is like changing from one form to another form. One of the noble companions, he said إِيَّاكَ وَالتَّلَوَّنَ فَإِنَّ دِينَ اللَّهِ وَاحِدٌ Stop being a person who changes flips and flops.
Like a chameleon. Like a chameleon, exactly. Changing colors based on what object you go on to, on whatever surrounding that you're in.
فَإِنَّ دِينَ اللَّهِ وَاحِدٌ The religion of Allah is one. When did the religion of Allah start changing like this? اَلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَجْمَلْتُ عَلَيْكُمْ نِعْمَتِي وَأَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا And the reality of the matter is the people of desires, it's really hard to deal with them. The people of desires were controlled by their desires.
There's no way to get through to them until they learn that they need to stop following their desires. Their own powers of mind, it completely takes over. It does.
Allah says يَا دَاوُودِ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ فَحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعِ الْحَوَى فَيُذِلَّكَ عَن سَبِيلِ اللَّهِ Allah says to Nabila, يَا دَاوُودُ We have placed you, a governor over these people. You're in charge of them. Judge the people by the religion, by that which has come to you from your Lord and don't follow your desires.
Again, you can see the regulation is one side and the religion is also one side. Some people try to say critical thinking, rationalizing things and using your aql. Is it an opposition to the Quran and Sunnah? No, it's not.
But what is in opposition to the Quran and Sunnah is one following he or she's whims and desires. Quran and Sunnah, yes, fights against the whims and desires. Because we already know, وَمَا أُبَرِّئُوا نَفْسِهِ إِنَّ النَّفْسَ لَأَمَّارَتُ بِالسُّنَّةِ The nafs calls to evil.
It's inclined to evil. And the Quran and the Sunnah come and what they do is they control that desire. They put it into a box and say, this is what you have to stay within.
These are your boundaries. Don't go outside. So a lot of people are conflating between desires and Rationality, Rationalism, and critical thinking, and pondering, contemplating.
The Quran and Sunnah doesn't go against that. It complements it. And like you mentioned at the start, this issue of desires, we were naturally created with these desires and the entire test of being in this dunya is to make sure that we use the Quran and the Sunnah to govern those desires, to put them in the right place.
That's the entire test of what we've created. and also the Prophet ﷺ وَأَنِهِ حُكُمُ بَيْنَهُمْ يَعْنِي وَاتَّبِعْ مَا أُنزِلَ إِلَيْتَ مِنْ رَبِّكِ يَعْنِي نَبِّلَا مُحَمَّدٍ Follow that which has come to you from your Lord. وَأَنِهِ حُكُمُ بَيْنَهُمْ بِمَا أَنزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ Judge them by what has come from your Lord.
Judge them by that. Don't follow their whims and desires. So whims and desires, Okay.
Okay. So that's one of the main causes. That's the first cause.
The prophet even mentioned عليه الصلاة والسلام ثلاثة Three things are from the مُهْلِكَات Three things destroy and three are from the مُنْجِيَات They save you and from there the prophet ﷺ He mentioned that from the مُهْلِكَات is وَهَوَى الْمُتَّبَعَ The desires when it's unrestrictedly followed and it's taken as a source of happiness. The second is extremism. Extremism.
So extremism which is in Arabic known as غُلُوم Extremism whether it is extreme in exaggeration or extreme in negligence. Both of them bring about fitnah. So the ISIS supporters and people carry ISIS ideology, which are known in our religion as خَوَارِج They came with الغُلُوم Which is يعني مُجَوَزَة الحَدّ They went overboard.
They went extreme in exaggeration. That's one. So many people really associate this with people they call them extremists.
They understand that. But you're saying there's another form of extremism. Now, what do you mean by that? Another form of extremists are those who are negligent when it comes to the religion.
They're the liberals. Who are يعني permitting things that are مُجْمَع Unanimously agreed upon Consensus that it's حَرَام and that is not permissible. Consensus Like زِنَة is حَرَام It's his choice if he wants to have a girlfriend.
Who are we to judge? Let him. Whatever rocks his boat. It's another form of extremism.
That's another form of extremism. And the both of them, both of them actually have a very يعني Like a very great thing in common, by the way, that many people don't tend to see. The extreme, there was those who come with extreme exaggeration and those who come with extreme negligence.
All of them have in common is that they follow their desires. So they can't really respond to each other. Yeah.
They're suffering from the same sequence. Exactly. They're not restricted by text.
So that's a really important point because what we're saying now is that you have like a spectrum and you have one end of the spectrum, which is what people normally associate with extremism. Like you mentioned ISIS, for example, then on the opposite end of the spectrum, you have these extreme liberals. In our religion, we also call them extremists and the middle path, As we already discussed in our previous episode, that is the middle path.
That is the way Islam should be. And both of these, although when people look at them from the, you know, the average Muslim might look at the ISIS supporter and might look at the extreme liberal and they would think these guys have got nothing to do with each other. They're so, they're totally complete opposites, but they're actually not.
They're actually suffering from the same sickness, which is following their desires. Both parties distort the Quran and they both distort the Sunnah. True.
So they help each other when it comes to how the text needs to be understood. Both of them are corrupted in that. Manha jul istidlal means the methodology of how do you understand the Quran and the Sunnah.
Both of them are common in that. Now, those two parties I mentioned, those who come with extreme exaggeration and extreme negligence, the extremism, it's two types. There's a Al-Ghuloo Al-Kulliyu Al-I'tiqadi And the second one is Al-Ghuloo Al-Juz'i Al-Amali What does that mean? It's extreme in terms of their belief.
They might, it's based on beliefs. It's what they believe. So this is an extremism.
The Prophet sallallahu alaihi wa sallam, so they believe something. They might not do anything to you. They might not help, but they believe something extreme.
This is called Al-Ghuloo Al-Kulliyu Al-I'tiqadi Their Aqeedah, the belief that they have is extreme. And it's in issues which are fundamental. The Prophet sallallahu alaihi wa sallam warned us, Iyakum Al-Ghuloo, Iyakum Al-Ghuloo, The Prophet said stay away from extremism.
Fa innama halaka man kana qabalakum Al-Ghuloo Fidhi What destroyed the previous nation before you that came was extremism in their religion. So extremism. The first type is a Aqeedah they believe.
For example, The Aqeedah Al-Khawarij, The person who does major sins is a disbeliever. Believe in that is what? Extreme? Regardless of whether they are at a point or not. No, no, no.
That is extremism in itself. Because they are going to make many Muslims disbelievers. And Allah subhanahu wa ta'ala didn't make the one who commits major sins a kafir.
Major sins remain as major sins. The second is Al-Ghuloo Al-Juz'ee Al-Amali This one is not necessary Al-Aqeedah but it's an action. For example, celebrating the Prophet's birthday, for example.
It's an action. It's an action. This we say it's a bid'ah.
Is it not accompanied by a belief? You believe it's permissible or you believe it's something good? No, it stems from something good, which is I love the prophet a.s. And I admire the prophet a.s. But the action is an innovation. Many things fall under it. Somebody trying to worship Allah subhanahu wa ta'ala by standing in the sun and burning his body.
Somebody is worshiping Allah subhanahu wa ta'ala and tries to get closer to Allah by not getting married. Like the three men who came to the... One of them said I'm going to stay up all night. And the other one who said I'm going to stay up all night and I'm not going to sleep.
And the other one who said I'm going to fast continuously. And that one who said I'm never going to get married. So all three of them wanted to get closer to Allah by something which is... It's not sanctioned.
So that's called... That type of action is a... It's extremism in that regard. So this will also lead to problems. So just to summarize what we're talking about now in this part of the journey.
We're talking about what will lead to trials and tribulations. So these kind of things will inevitably lead to people's problems. People probably experiencing problems.
For example, if they follow their desires unrestrictedly, it's going to lead to problems. If they go to extreme negligence or extreme going overboard, it's going to lead to problems. Yes.
Abu Qilaba even said... A man does not innovate in a matter except that he permits for himself late in the sword. What do you mean by that? It starts off as a belief, genuine belief. Yeah.
And then later becomes a corrupt belief like where you go out there, you implement it. I'll give you an example. Abdullah ibn Mas'ud, remember when he entered upon those people who were sitting in the halaqah? One man was saying... Remember that story? Yes.
And Abu Musa al-Ash'ad waited for Abdullah ibn Mas'ud and they went together and they saw this and he said, What are you guys doing? And he said, look, we're doing only dhikr. We're not doing anything bad. We're actually just doing dhikr.
Then Abdullah ibn Mas'ud, he said... How many people wanted good but never got it? The narrator mentioned those people were the ones... This is amazing as well. I've heard this one. It's amazing.
Yeah, those people who that day were doing the dhikr. That was just the innovation that we did on that day. Which was what? They were the ones who fought against Ali ibn Abi Talib on the day of Mihrawad.
Because of the shaitan took something small and then it would... Well, not even small, but what they perceived to be something small. But they perceived to actually be good. And this again, it goes back to the importance of seeking knowledge.
Because a lot of people there, they fall into these things through ignorance. More than anything else, they think they're doing something good. But yeah, you were saying they actually went on to become... They fought fire against Ali ibn Abi Talib.
And that's where it led to extreme in their ahtiqad now. They thought Ali ibn Abi Talib was a kafir. They fought Ali ibn Abi Talib on the basis that he's a disbeliever.
And now it's unstoppable. That's why when the scholars mentioned don't belittle the innovation when it's small. Today's Shahid look at Christians.
I remember when I was in London, there was a church right in front of my house. So on Sundays, I'd see them going to the church. And what you'd see is people who are dancing and singing.
So I'd ask myself, how could a religion change to this? How did it get to this? It got to this level when their knowledgeable people didn't go to the Good and Brave Medieval. Because they wanted to please the crowd. Because they wanted to entertain the people with their desires.
So they turned a blind eye. Because the community are the ones who fought them. And the community are the ones who give them the money.
You know, I'll tell you a shocking story. This is really shocking. I don't think I've ever told you this before.
You know, back in the day, before I took the deen more seriously, I was looking into different religions. And we can... Christianity was one of those different religions that I was looking into. And I even sat down with a Christian.
I sat down with two people. One was the head of the church. The local church.
He's my friend's dad. He's the head of the local church. Second was a practicing Christian who had studied theology in Cambridge.
Okay, so I'm like, okay, these guys are serious. These are the kind of people I want to talk about to understand what is Christianity about. One, you know, this is his job.
And the other one is coming from the academic side. Okay. I sat down with them and I'm going through some of the verses.
And, you know, some of the verses that talk about the way that, you know, Christians are the saved people. And the other ones aren't saved. Just like many religions have that concept.
And what shocked me, and to this day I still think about it sometimes. I remember it. It's just shocking.
There was some verse in there that I remember the head of the church himself. He said, I believe we should get rid of this. And just remove it from the people.
Because I don't agree with it. I don't agree with it. So I believe that we should... You know, this kind of verse is really... I think it's... What do you call it? Something along the lines... I think it's isolating Christians from the rest of the crowd.
And I think we should get rid of these. I don't think we should... I don't think this is true. I don't... No, I don't think it's true.
But he's saying that we should change the scripture. Literally, in those words, he's basically saying we should change the scripture. And we should not tell the people about this.
And we should actually remove it. And I don't think this should be Christianity. Like, you wouldn't... When I heard that, even at the time, and I didn't know anything about anything.
But just my fits, I just thought... That's what happens. And I've seen that in Christianity where people... They will literally change their religion to, like you said, suit the people, suit their own desires. It was a bit shocking to us.
It's not true. I remember one time... A group of Dover witnesses came knocking on my door. They've been to the wrong house, man.
You gave them that one, yeah? That was quite... They come a lot. And then sometimes, you know, please leave. No, sorry, I don't want to hear it.
Yeah. This day, I was in bed. It was 3. Yeah.
Someone thought, okay, subhanAllah. Come in. They go, are you sure? I was like, yeah, yeah, come in, come in, come in.
So I brought them into my house. They walked in. They sat down.
I said, sit in my library. They sat in the library. And we were talking.
So when they came in, they saw the books, the library. They said, wow, you read, huh? I said, yeah, yeah, yeah. So at the beginning of the discussion, I said to them, like I'm a public speaker.
I speak to the community. If you can convince me that Christianity is right and that's a religion that's pleasing to Allah and that's a path to Jannah, I'm here to take you. But you have to answer my questions.
What I'm upon right now is Islam is the Deen of Allah. The religion that's pleasing to Allah is Islam. And any other religion other than that is not going to be accepted, is rejected.
So I want now you to explain to me why you believe Christianity is. Let's have a fruitful discussion. Explain to me Christianity.
Okay, and me, my method isn't to debate. I don't like debating with them because it makes people hostile. And it's not, it doesn't get far.
So what he said to me was, so I said to him, to be a Christian, the first thing you need to believe in is Trinity, right? That's the basic thing. It's like Islam. The first thing you need to believe is Taurhid.
I need to be able to explain Taurhid to every single person because if you don't believe in Taurhid, you don't believe in Islam. And Taurhid should be something very basic. It has to be something simple for everybody to understand.
If the thing that brings you into this religion is so complicated, then what do you expect after that? I mean, I'm not saying Islam doesn't have matters in it, which are for the seniors and the educated and the learned. Yeah, which without a shadow of a doubt, that knowledge is Asla, not even Fardu Ain. It's not an individual obligation upon every Muslim.
It's a communal obligation. A group of people just need to know it. Right.
But to say the one thing that is fundamental and that is that enters you into the religion to make that. And everybody needs to have knowledge of it. And everybody needs to believe in it.
It's different. You need to be able to explain that to be fast. Yeah.
And it has to go with what we call in Islam the Fitrah because Allah said, فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ نَعْمِن مَوْلُودٍ إِلَّا وَهُوَ يُولَدُ عَلَى الْفِطْرَ فَأَبَوَاهُ يُهَوِّدَنِي أَوْ يُنَصِّرَنِي أَوْ يُمَجِّسَنِي So it should go in line with my natural disposition. You know what he said to me? This is what I really thought, subhanAllah. You know, it's sad when you can't even hear what you're saying.
Your mouth is most closest to your ear. You can't even hear what you're saying. Okay, and he said so it all makes sense to you, but I'll tell you something.
He said, what is it? Just believe it. That was all he could say to me. He admitted it openly.
Yeah. Wow. So yeah, I mean, it's blind faith.
You're not believing it with evidence and proof and hujjat and barahin. That's why atheism came about. Atheism, I'm not saying it.
I'm talking about in modern Europe, in the West, why it's rampant. It's because it's like that type of belief. Like it's an illogical absurdity.
Something come out of nothing. Yeah, atheism, but I'm saying Christianity, Trinity is an illogical absurdity. The concept of Trinity, three is one, one is one.
No math, no nothing. It goes against everything human being can... It's an illogical absurdity. It's like it does not make sense.
I understand the point you're making that atheism came out because Christianity is so illogical that many people just thought all religions are illogical because they're born in a Christian family. Yeah, I mean, when you look at the common... Yeah, when you look at modern Britain, for example, you look at one of the leading atheists, militant atheists, Richard Dawkins, for example. He doesn't know anything about Islam.
He doesn't know about Islam. He doesn't know anything. He was a Christian.
He was a Christian before. He used to go to the church. His life, he used to go to church.
He knows Christianity. So this is what they're running from. Christianity destroyed them.
It destroyed them without bringing them proof and evidences. It was an obstacle in their civilization and their progression in life. So running away from that, they should have run away from Christianity and run to another religion.
What they did is they ran away from all religions. Yeah. On what? On the basis of? It's like going to a shop and then they deal with you in a bad way.
You go, all shops are bad. I'm not going to go to any one of them. They just run from something that is completely illogical to another thing that's completely illogical, which is atheism.
And I think it goes back to the first point. Another reason why atheism has seen a rise is because the issue of desires as well. I don't want God to control me.
I just want to be able to do whatever I want. And it goes back to the statement of Abi Qilaba, I was mentioning. مَبْتَدَعَ رَجُلٌ A man does not innovate.
مَبْتَدَعَ رَجُلٌ A man does not innovate the innovation. I mean, except that it goes worse. إِلَّا اَسْتَحَلَّ بِهِ سَيْدْ أَبْي إِلَّا اَسْتَحَلَّ إِلَّا اَسْتَحَلَّ سَيْدْ أَبْي Except that he permits for himself the sword.
I mean, I'm not saying that's what they do. But what I'm trying to say is that it starts off small and then it goes to the extreme version. It goes extreme.
It starts off something very small and then it becomes big. So, yeah, that's my argument. That's what happened to Christians.
When I looked at the church and the way that they are, and they're singing and they're dancing, and that's it. Even the other day, subhanAllah, I came across a little video where, I don't know if he's a priest or if he's a priest or anything like that. But I don't know what he is.
But I know he's a Christian. He was basically going around a masjid and he was recording on a Friday how the Muslims are parked everywhere and their cars are parked on the pavement. They're parked on the garden and everything.
How packed it is. So, he's like, look, this is Friday. Look how they pack up their masjids.
They come running to their Lord. They leave their works. Christianity, you have to pay people money to come to the church.
I was comparing it. So, you're talking about the concept of infidelity and conflict. Two types of extremism.
What's the next cause for problems and trials and tribulations? What else have you been thinking about? Okay, so we're back in the car. And we were talking about the reasons and the causes for trials, tribulations, problems in general. And we mentioned two of them so far.
We mentioned desires and we mentioned extremism. We said extremism gets broken down into two forms of extremism. What's the third reason that you're thinking of? So, the third reason is the ghiyab al-manhaj al-sahih.
There's the absence of a correct methodology. The person follows ambiguous evidences. Okay.
As you know, the Quran and even the hadiths of the Prophet peace be upon him. There are verses within the Quran which are clear-cut. Yeah.
That don't take any interpretation except one. Crystal clear. قُلْ هُوَ اللَّهُ أَحَدٌ In Islam, that's one way everyone understands it.
إِنَّمَا إِلَٰهُ أُمِلَهُ وَأَحِدٌ There are verses which are متشابه. متشابه means it can take few interpretations. Okay.
Okay. How does a Muslim deal with those evidences which are متشابه? They're ambiguous, slightly vague, unclear. What do you do with those evidences? You bring it back to the evidence which are crystal clear.
There's a verse in the Quran where Allah Ta'ala He says هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَلْ لَذِينَ فِي قُلُوبِهِمْ ذَيْغُونَ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ بِتِغَاءَ الْفِتْمَةِ وَبِتِغَاءَ تَأْوِيلِهُ وَمَا يَعَلَمُوا تَأْوِيلَهُ إِلَّا اللَّهُ وَالرَّاسِغُونَ فِي الْعِلْمِ يَقُولُونَ آمَلْنَا كُلُّ مِنْ عِنْدِ رَبِّنَا وَمَا يَذَّكَّرُ إِلَّا أُولُّهَا الْبَارِهُ Allah tells us that in the Quran there are verses which are mutashabi and verses which are muhkam. Allah tells us the people who are sick hearted, sick hearted people, what do they do? They go towards those ambiguous verses, those vague verses and they don't bring it back to the clear cut verses. And this came down, this verse was in the context and the time and the situation of a delegation that came to the Prophet ﷺ. This was called Wafdu Najaran, they were Christians.
So they came from Najaran, they were Christians, they believe in Trinity. So they came to the Prophet ﷺ and they said, Ya Muhammad, even in your Quran it states Trinity. Even in your Quran, there is Trinity.
And the question is how so? They said that Allah subhanahu wa ta'ala when He talks about Himself, He refers to Himself sometimes as Nahnu. And they said Nahnu is plural in the Arabic language. And when you studied basic Arabic will know that Nahnu, it's plural.
It's what the Ulama refer to in grammar as a Damirul Mutakallim. The pronoun of the one who is speaking about himself. There are two pronouns in Arabic language which are referred to as Mutakallim, right? It's the Nahnu and Ana.
And the Anta, Anti, Antuma, Antum, Antunna are called Damirul Mukhatab. When you are addressing someone. And the Huwa, Hiya, Huma, Hunnana is referred to as Damirul, Damirul pronouns which are Al-Ghaib.
Like you have an English first person, second person, third person. There you go. So the Nahnu in the Arabic language, they said Muhammad, it means plural.
Okay? And they said in the Arabic language, this is different from the English language. It's singular, dual and plural. That's the Arabic language.
Arabic is singular, dual and it's plural. English is either singular or plural. That's right.
But Arabic has dual. Huwa, Huma, Hunnana. There you go.
So they said, what's the bare minimum of the plural? Three. Because it's a dual. Yeah.
It can't be two. It can't be two. It's three.
So they said Muhammad, when Allah is talking about himself, he's referring to Trinity. But then there are other clear-cut ayat. They ignored it.
Yeah. ... All of those verses, they ignored it. They came to this one.
Why? This is Mutashabih. How is it Mutashabih? Because when Allah used the word Nahnu, it could take that which they mentioned. And it can also take something else, which is ... The one who's royalty, honoring himself, glorifying himself, venerating himself.
Like the royal we that is used in the English language as well. So why did they specifically choose the meaning which is ... Because it can take those both meanings. It can refer to as more than one, more than two people.
And it can also refer to as what? Someone who's glorifying, venerating himself. Why did they specifically choose that one for? Because of their Sikh hearts. Exactly.
Now that happens by many people. So that verse came down. Stating that there are going to be people who do that.
So we should be doing is understanding the Mutashabihat verses in light of the ... ... That's what it is. ... Even the Christians, sorry, the non-Muslims, they came to the prophet at this time and said, Ya Muhammad, are you telling us that when we slaughter or the name of Allah is not mentioned, that animal or we mentioned the name of Allah. We say bismillah.
So they said if you telling us, the kufar are saying this, that you slaughter the animal and you say bismillah when you slaughter it. It becomes halal and when Allah slaughters it, it kills it. And it just dies by itself by Allah.
That is haram. Are you trying to convince us that? That your slaughtering is better than slaughtering of Allah, basically. Allah subhanahu wa ta'ala said to them, ... Shaitaan sending revelation to these people.
They're going to try to do that all the time. So what we have to understand and internalize as Muslims is that there is a manhaj sahih, a correct methodology in which we follow in understanding the Quran and the sunnah. We don't pick those verses which are ambiguous or those evidence which are ambiguous and then we make that the ruling for the people.
That causes fitna. And I'm going to tell a story because we were a bit technical now. So let's make a story for people to understand and internalize.
At the time of Ali ibn Talib, a group of people cut off from the Muslims at that time. They cut off from Ali ibn Talib, they cut off from the other sahabas and they went to a place called Harura. Settled there.
And they are Khawarij, they were Khawarij. They were called Haruria because they stayed in that place. And Abdullah ibn Abbas went to visit them, to talk to them, to converse with them, to have a dialogue with them.
So Abdullah ibn Abbas when he entered onto them and he saw them, he said to them, what is your issue? I'm trying to summarize the story. What's the issue that you guys have? With Ali ibn Talib, what is that you have with the Muslims? Why are you cutting away from the Ummah? Why are you separating yourself from the people? They said we have a few problems, Ibn Abbas. First of all, when Abdullah ibn Abbas came in, a group of them, they said don't talk to him, don't talk to him, ignore him, ignore him.
He's from the people that the ayah came down, taking a verse that came down on the Kuffar and they are applying on Abdullah ibn Abbas. So they said don't, this man, don't discuss anything with him. He's from the people, Allah said down on them, what? These people, they are very argumentative people, Allah said subhanahu wa ta'ala.
They give parables and just to argue with him, Muhammad and to be hard-headed. مَا ضَرَبُوا لَكَ إِلَىٰ جَدْبَلْهُمْ كَوْمُ الْخَصِبُونَ So they said this is Abdullah ibn Abbas. He's from Quraysh and he's the people that the ayah came down on.
He's not a Sahabi, he's not from the Kuffar of Quraysh. So Ibn Abbas then said to them, what is the issue that you have with Ibn Ammi Rasulallah and the Prophet's cousin? They said number one, حَكَّمَ الرِّجَالَ وَلَمْ يَحْكُمْ بِمَا إِنْزَلَ اللَّهُ He judged, he used men as judges and he didn't judge by what Allah said down subhanahu wa ta'ala. He said, okay, what are they referring to? They're referring to when Ali ibn Abi Talib and Muawiyah ibn Abi Sufyan came to the resolution.
They both sent a representative on their behalf to bring an end to this conflict. Ali ibn Abi Talib sent on his behalf Abu Musa Ash'ari and Muawiyah sent Amr ibn Aas. They both met and a resolution was sought from that.
So they said they use those men as judges and they didn't go to the book of Allah subhanahu wa ta'ala. So Ali ibn Abi Talib because of that, he's a camper. So, okay, that's the first one.
Look at how they are and they use the ayah in الحكم The حكم is for who? Allah subhanahu wa ta'ala. He said, okay, that's the first one. What's the second problem? They said he fought and when he fought Muawiyah, Ali لم يسبئ He didn't take any one of them as spoils of war.
So either they were Kuffar and he was fighting with them based on being Kuffar. So he should have taken them as spoils of war. He went against the prophet peace be upon him.
Allah commanded the prophet peace be upon him. Instructed him in the Quran and he didn't do that. Or he fought with them as Muslims.
He's a criminal for fighting Muslims. And the third thing that we have against him is that he removed his name as Ameer Al-Mu'mineen when the forces was again. So if he's not Ameer Al-Mu'mineen, he's Ameer Al-Kafiri.
Abdullah ibn Abbas said, okay, that's for the first one. warning about then what Allah subhanahu wa'ta'ala He said, Abdullah ibn Abbas said, if a man and a woman have a conflict and they dispute one another Allah subhanahu wa'ta'ala tells us in the Quran حَكَمًا مِّنْ أَهْلِهِ وَحَكَمًا مِّنْ أَهْلِهَا إِنْ يُرِيدَ إِصْلَاحًا يُوَسْفِرْ بِاللَّهُ بَيْنَهُمَا A judge will come from the man's side and a judge will come from whose side? The woman's side. They will sit down and they will look into the issue will be revised and it will be checked.
So the ruling of Allah needs people to implement it. Also Allah subhanahu wa'ta'ala He said, يَا أَلَّذِينَ آمَنُوا لَا تَقْتُلُوا الصَّيْدَ وَأَنتُمْ حُرُمٌ وَمَنْ كَتَلَهُمْ مِنكُمْ مُتَعَمِدًا فَجَزَاءُ مِثْلُ مَا قَتَلَ مِنَ النَّعَمِ يَحْكُمُ بِهِ دَوَى عَدْلِ مِنكُمْ Allah says two fair people are going to judge because you're not allowed to hunt what? You're not allowed to hunt while you're in a state of Ihram, right? You're not allowed to hunt. What if somebody does? Remember they have to do Kafarah.
The Kafarah is that you have to bring an animal similar to what you hunted from. Who's going to determine what the animal is? Which animal it is? Who's going to determine? This is the one equal to the one you did. So he said, are you guys convinced with what I said? These two are convinced.
Good answer. He said the second which was, So the first one, حَكَّمَ الرِّجَالَ وَلَمْ يَحْكُمُ بِمَا أَنزَالَ اللَّهِ The second one was, he fought and he didn't take them as spoils of war. He said in the people that were in the fight was our mother Aisha.
Aisha was on one side of, she was inside of Muawiyah. He said, would you guys consider taking the Prophet's wife as a spoils of war? Yeah. Of course.
النبي أولى بالمؤمنين من أنفسه وأزواجه ومنته His wives are your mother. Number three. He said, you said he removed his name because that was the way to bring the resolution between him and Muawiyah.
He said the Prophet did it alaihis salatu was salam in Surah Al-Hudaibiyah. When Suhail ibn Amr said to him, if we were to consider you a prophet of Allah, we would not have been fighting with you. So rub it off and write what we know you as Muhammad ibn Abdullah.
And the person who the Prophet told rub it out was Ali himself. So here what we learn is they were using منهج باطل, a very evil methodology and understand the Quran and Sunnah. You're trying to bring up ambiguous understandings from the different evidences and trying to say that and look what it leads them.
It's not just a small deviation. It lets them... And it is from the 10 of the Alhumdulillah. Shows the danger of this methodology.
So when people lose that they start following this he was versus they start permitting crazy things. We start hearing we start seeing people say this is Halal, and it's Haraam, this is actually shirk. He'll say it's not shirk, this is bid'ah, he will say it is sunnah.
We see that every day we are hearing these similarities. That's so true. I've got just under 10 minutes since I get to my destination.
I'm really conscious that in our next journey. I want to talk about the solutions for all of these problems. So we've got about 10 minutes to go through some of the remaining problems you have.
We've done three so far. What was next on your list Inshallah? I'm sorry to rush you a little bit. I'm just conscious of time.
The next one is Al-Isti'jal Wa Adam Al-Sabr. That's just what it is now. So translate that in English.
Hastiness and a lack of patience. That's a practical example there for the people. A lot of people subhanAllah.
The reason why a lot of fitna happens is that they want to see results. They see the ummah suffering and they want to see a solution now. Why? Why are we... No, now.
So we're back on the road. We had a bit of a technical issue last time. So we had to stop the camera, but I think the point we stopped at was you were just about to talk about hastiness and having a lack of patience and how that can be a cause for fitna, for trials and tribulations and problems.
So patience, as a scholar they say, it's a It's a boat. If you go on it, you're not going to lose out. You're going to be safe.
Yeah. Okay, and people who lack this quality of patience generally don't reach the goal that they're trying to achieve in life. They're the lonely hereafter.
It was told Muhammad be patient, salallahu alayhi wa sallam. Be patient the way that they were patient, the five chosen prophets and Allah mentioned who the five chosen prophets are. The five chosen prophets are Nabila Muhammad himself, Nabila Nuh, Ibrahim, Musa and Isa.
Subtract the prophet from here now because he's been addressed here, fast but you be patient like the other four prophets. The other four remaining, be patient the way that they were patient. If you look at each and every one of those five prophets, including Nabila Muhammad, the trials and tribulations they went through is foul.
It's great. So people who lack this quality of patience, they try to look for results quickly. You know, the Muslims are suffering.
I need to bring results. And the prophet sallallahu alayhi wa sallam said to us in a hadith, they came to him, the companions. They said, ya Rasulallah, you're not going to give us victory.
The prophet was in the Kaaba. This is what they said to him. Muhammad sallallahu alayhi wa sallam, you're not going to give us victory.
We're not going to get out of all of this. What is the results? The prophet sallallahu alayhi wa sallam, he said, He said, Before you, there were those who came before you. A man, The earth will be dug for you and you'll be placed inside the earth.
The narration mentions, He wouldn't waver. His religion is solid. Wouldn't move.
Solid on his religion. They'll place a blade on his head to split him into two. Guess what? This will not in any way, shape, or form, cause any harm to his religion.
He still stands fast upon his religion. The prophet sallallahu alayhi wa sallam said to the sahabas, A rider who comes from San'a until Hadhramaut, Which is a place in Yemen. He doesn't fear anyone except a wolf to eat his goats.
That's going to happen, the prophet said. That is safety. As a Muslim, you can travel where you want, nothing.
There's going to be a time that's going to come. But you are being hasty. Say that to the companions.
You're being what? Hasty. Look at how many things that have happened around the world. It's because people are hasty.
They want results now. They want to change the problems of the Muslims now. Who said it's going to change anything anytime soon? Why does it even have to change in the time that you're alive in? Just plant the seeds and let it grow.
Yeah. Yeah, I think the concept of patience, if you think about it, our entire life and existence in this world, in this double dunya is based on the concept of patience. Everything we're doing is for the akhirah.
We're not going to get it in this world. When you pray your salah, you don't get the reward right now. What's the statement? Today's the work, the efforts and the hard work that you put in it and tomorrow is accountability.
Tomorrow is when you get paid in full and that's really the entire existence for human being and also within that and on a more micro level, the month of Ramadan, for example, when you're fasting, you have to go through a day of patience, but you're not, you're waiting for that time to come for the start of maghrib to come in so you can start eating and drinking. I know, I know. Even Allah subhanahu wa ta'ala, he said Be patient, the promise of Allah is real.
Should we really doubt Allah's promise? Of course not. Sometimes it's so close and you don't realize, you might be patient for so long, so long, so long and you might be saying, when is the victory of Allah? When is the help of Allah going to come? And you think just before it's about to come, Allah isn't going to give it to you. You lose patience, you give up and you're so close to it.
You've done 10 years, 5 years to get to that point. As Allah says, It's close, but some people they see it so far and they've done all the work. They've done the whole most 95% and it's got a bit more to go and I think I can't do anymore.
I give up. So it's one of the asbab, the means of fitnah. And I think the world we live in as well, it actually, this is one of the causes, just like many of the other causes we've spoken about.
This is one of it, it's amplified because the world we live in, we consume content, everything's instant. We can't even watch, you know, when I was younger, we used to watch Islamic lectures. It was two hours, hour and a half.
You know, these lectures on YouTube, they used to be an hour and a half. Now, you won't even find people watching an hour and a half lecture, they can barely manage 15 minutes. They just want a one minute and Instagram could just give me that.
And this all feeds into this concept of having a lack of patience. What else do you have on your list? Inshallah. The next one is, Not helping one another in good.
Allah subhanahu wa ta'ala, He commanded us in the Quran, Allah says help one another in good and that which is obedience of Allah subhanahu wa ta'ala and don't aid one another and support one another in what? Don't help one another in wrong and transgression. The believers, the thing that they have, they help each other is they call each other to the good, they command and instruct each other good. They increase each other's iman, work towards increasing the other person's iman.
I mean Allah subhanahu wa ta'ala, He says, We are the best nation ever set out, but we're not the best unrestrictedly. We're the best when we come with certain qualities, The quality that is mentioned here is three things. We call to the good and we prohibit one another from the evil and we believe in Allah subhanahu wa ta'ala.
We're enjoying the good and we call and we warn one another from the evil. Also the prophet sallallahu alayhi wa sallam, he said, If you see evil, Where from amongst you sees evil? Stop it with your hand. You're not able to do it with your hand, right? Then what do you do? Time and when and what about if you can't do it with your tongue? Hate it in your heart.
That's the lowest of iman. Fitnah spreads, fitnah comes about when the people who have knowledge and understanding choose not to say anything. I think you know, it's something that's really profound that you just mentioned now.
You said, Part of that, a main part of that is actually correcting your Muslim brother because when you correct your Muslim brother, you're actually helping him in good. You're helping him reach closer to Allah. You're helping him reach to Allah.
Many people actually say, Is actually overlooking your faults of the Muslim brother and don't correct him. They're completely opposite understanding of what you just mentioned now. Yeah, even if you look at the ayah, Allah says, All of you hold on to the rope of Allah together.
Then Allah tells us not to divide amongst ourselves. He says, Is what? Is to not disunite. Shahi, first comes something to unite on.
What are you going to bring us together on? Who are different mindsets? My thinking is different to your thinking. What? My, you know, feeling and what I'm inclined to as a person is different to what you're inclined to and what you like as a person. So what's that thing that's going to make us come together? Allah has already told us, Come together on the rope of Allah subhanahu wa'ta'ala.
So you come from that direction. You come from that direction. I come from this direction.
We all come together on this rope of Allah subhanahu wa'ta'ala. Now that wasn't just one ayah that Allah said that subhanahu wa'ta'ala. He said in the other ayah, wa alladhi awhayna ilaykika ma wasayna bi Ibraheem wa Musa wa Isa an aqeemud deena, establish the religion, wa laa zitafarraqu fihi, and don't disunite.
Yes, both ayahs mentioned first. Will you come together on before Allah said don't disunite? It's true. He said, what's the hadith of Ibn Sariyya? The prophet said, the prophet peace be upon him told us that we are going to disunite.
He told them how to unite them. He said, qulooqa darafat minal ujwa, ka anna maw'idatul muwaddi'il mawsina ya ratool Allah. Qala usifu bi taqwa Allahi azawajal, wassam'i wa atta'a, wa in taammara alaykum abdul habashi, fa innahu man ya'ish minkum, fa sayara khilafat katiyara, fa alaykum bisunnatin, wa sunnatin khulafa ir-rashideen al-mahdiyeen, abduhu alayya bin nawajid, wa iyyakum wa muhdithati al-umur, fa inna kulla muhdithati al-bida'a, kulla bidati al-dalala, wa kulla dalalati al-final.
Shahid, the Prophet told us that the disputes and argumentations and the differences is going to come. Is it not? It's going to come. Yeah, then the Prophet told us, Allah, peace be upon him, that we're pure for that.
He said, fa alaykum bisunnatin, upon you is my sunnah. So that's the thing that's going to unite us, right? The Prophet told us and he told us that which causes this unity, which is what? wa iyyakum wa muhdithati al-umur, stay away from the newly invented matters. Also when he spoke about the 73 groups, what did he say? When he said that there's one group that's going to be saved.
The Prophet, we refer to them in different wordings in one narration. He said, al-jama'a, the ones who are united. And the ones that were united is explained by another hadith, which the Prophet said, man kana ala mithli ma'ana alayhi wa ashabi, whoever is upon that which I and my companions are upon, you know, what makes these people united is that they are upon what? the sunnah of the prophet and that which the sahabas were upon.
Yeah. wa lidarika al-imam al-mudhafara al-sam'ani rahimahu Allah, it's not a kitab of Ali al-Sadi, ashab al-Habib. But the words of Abu al-Mudhafara, I never read it directly.
I read it from the Kitab al-Hujjah in Bayan al-Muhajjah by Abu Qasim al-Taymi. He mentions it that Abu al-Mudhafara said if you travel the world and you meet a person from the sunnah, wherever they are in the world, they're all similar. Whether it's Africa, whether in Asia, Europe, you travel the world today, you will find, Abu al-Mudhafara didn't say Europe or Africa, all of that.
But he said wherever in the world you travel, you meet them, they speak the same, they act the same, they carry the same similarities, they're distinct. They will tell you the same thing. Why? all of them took it from one source, which is what unites them.
so coming together and calling to the good brings about coming together and calling one another to good and working towards good. It brings about harmony. It brings about khayr.
No one has hidden agenda. No one's trying to achieve a personal gain here. Everyone is working towards Allah subhanahu wa'ta'ala.
That's why Allah said in the ayah لُعِنَ الَّذِينَ كَفَرُوا مِن بَنِي إِسْرَائِيلَ عَلَى لِسَانِ دَاوُودَ وَعِيسَ ابْنِ مَرْيَمَ ذَلِكَ بِمَا عَصَوا وَكَانُوا يَعْتَدُونَ كَانُوا لَا يَتَنَاهُونَ عَن مُنْكَرٍ فَعَلُوهُ لَبِي سَمَا كَانِ فَعَلُوهُ Allah is saying. يعني they are cursed on the tongue of Dawood وعيسى ابن مريم. Why were they cursed? The reason why they were cursed is because كَانُوا لَا يَتَنَاهُونَ عَن مُنْكَرٍ فَعَلُوهُ If they saw one another do evil, they wouldn't stop one another.
Allah then says لَبِي سَمَا كَانِ فَعَلُوهُ What an evil thing that they did. So here what we take from it is it's evil. It brings corruption.
It brings fitnah, trials and tribulations when people just watch each other in evil, on evil. The Prophet said in a hadith لَتَأْمُرُنَّ بِالْمَعْرُوفِ You will call one another to the good. وَلَتَنْهَوُنَّ عَنِ الْمُنْكَرِ And you will stop one another from the evil.
أَوْ لَيُعْشِكَنَّ اللَّهُ Or it will be close that Allah will bring to you that punishment from Himself subhanahu wa ta'ala. Fitnah is going to come. Fitnah is going to what? It's going to come.
And when that fitnah comes, only Allah subhanahu wa ta'ala knows how it's going to end. Okay, we haven't got too much left along the journey. I know we want to talk about the solutions which might be another journey, but do you have any more causes of fitnah or do you want to move on to solutions? Can we mention some more? Yeah, of course, inshallah.
We've got maybe another 10 minutes inshallah and then we'll do solutions on another topic inshallah. The absence of righteous people in a society يعني رياب المصلحين When noble people are absent from a community and a society, it does create fitnah because what happens is that vacuum gets filled with people who are not muslihim. Either the person pushes himself forward or other people push them forward.
We all know the hadith عَلَيْهِمْ لَعَامِلُ الْعَاصِرَةِ فَاسْحِحَيْحَيْنَ They start to question these ignorant people about matters of the religion and they start to give verdicts and rulings on these issues. They misguide themselves and they misguide other people. They misguide themselves and they what? They misguide others.
That's a fitnah. It's one of the fitnah that we see. The prophet said صلى الله عليه وسلم One day he was hadith He never been to jahshin.
The prophet صلى الله عليه وسلم was sleeping One day he woke up. He said وَيْلُ لِّلْعَرَضِ مِنْ شَرِّ قَدْ اخْتَرَبْ Woe to the Arabs. A fitnah has come their way.
The reason why the prophet صلى الله عليه وسلم said that was the Muslims that day the overwhelming majority of them were Arabs. That's why he said it. But he meant the believers.
He said وَيْلُ لِّلْعَرَضِ مِنْ شَرِّ قَدْ اخْتَرَبْ فُتِحَ الْرَضْ مِنْ يَجُوْجِ وَمَا جُوْجِ The prophet صلى الله عليه وسلم said The spot has now been open this much. He said صلى الله عليه وسلم So Zaynab was like He said يَا رَسُولَ اللَّهِ أَنُوهُ لَكُمْ Are we going to be destroyed وَفِيْنَا الصَّالِحُونَ And amongst us are righteous people. So look how she knew that the presence of the righteous people is a preventive measure.
Yeah, she wouldn't have thought of that. She wouldn't have asked that kind of question. Yeah, she said We're going to be destroyed Amongst us are righteous people.
The prophet said نَعَمْ إِذَا كَثُرَ الْخَمْثُ If the evil becomes more Because of the ayah وَاتَّقُوا فِتْنَةً لَا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْ قَاصَةٍ Fear the fitna That's not going to be restricted to the wrongdoers only when it comes. People think when we give da'wah we just do it for ourselves or this or that. We actually do it because if we don't The عذاب when it comes and the good people are very very little And the people who are doing wrong are more The عذاب is going to come for everyone It's going to come for the criminal.
It's going to come for the righteous one. It's going to be the battle of Uhud Allah ta'ala said حَتَّى إِذَا فَشِكْتُمْ وَتَنَازَعْتُمْ فِي الْأَمْرِ وَعَصَيْتُمْ لِبَعْدِ مَا أَرَاكُمْ مَا تُحْكُمُونَ وِكُمْ مَا يُرِيدُوا الدُّنْيَا وَمِكُمْ مَا يُرِيدُوا الْآخِرَةَ ثُمَّ صَرَفَكُمْ عَلْمُ بِلْيَابِ تَرِيَةٌ The ayah to the ending Allah Ta'ala mentioned that the believers lost in that battle, right? Ibn Qayyim says they didn't but Some scholars, they mentioned that they lost in that battle, right? Shahid, who suffered the consequences of what happened in that battle? Even the Prophet. Of course, you're not going to go back on YouTube.
The Prophet's tooth got broken. Peace be upon him. And it was because 50 men were told not to move from this particular place.
They were told to stay on the mountain and not to move from the position. They moved. Allah Ta'ala mentioned that حَتَّى إِذَا فَشِلْتُمْ You lost the battle.
وَتَنَازَعْتُمْ And you disputed one another. This unity occurred. Why? Listen to this.
وَعَصَيْتُمْ مِن بَعْدِ مَا أَرَاهُمْ مَا تُفِقُونَ عَصَيْتُمْ You disobeyed Allah's messenger. Why? How have they disobeyed Allah's messenger? وَعَصَيْتُمْ مِن بَعْدِ مَا أَرَاهُمْ You saw what you liked. Remember they saw the spoils of war.
The 50 came down because they saw spoils of war being taken by the other ones who were on the ground. So they're talking. Oh, let's go.
Let's get out. Let's go. What's our rights? Then Allah said منكم From amongst you is those منكم من يريد الدنيا Some of you want the dunya ومنكم من يريد الآخرة So this shows you these were the noble righteous sahaba رضي الله تعالى عنهم We know we will never reach their level.
This is what Allah mentioned from them subhanahu wa'ta'ala You have to understand that Of course we see that. We see that. Sorry, go ahead.
So it has a basically that No, I forgot what I was going to say. No, I genuinely forgot what I was going to say is that this is also all of these evidences is textual evidences, which no Muslim should have an issue with a textual evidence. All of these textual evidences that you've just mentioned now is also an indication of why we have so many Muslims around the world suffering as well.
And some people they don't connect the two together. They don't see how my action as someone living in the West, for example, can affect another Muslim living in the East. But you've just brought so many textual evidences to show that we are one ummah as if we sin, it has an impact on the ummah as a whole.
It does. Which is the last point inshallah ta'ala I'm going to mention is what we just mentioned the issue of sins, right? sins have consequences. It doesn't just have an individual, it doesn't have a consequence on just an individual, but it also has a consequence on the community and the society because Allah said Allah says when we want to destroy a village and a town The wrongdoers, they go out there and they do crimes.
When I'm going to destroy a village, What happens is the people who are evil go out there and they do the evils out with them openly. Then Allah says we send our punishments and we destroy them. We what? We destroy them.
So Shaykh, our actions have an effect on the people around us. Just like our righteous deeds have also got a positive effect on the people around us. The father who passed away, who died, who left his children behind and Khidir, the prophet of Allah Khidir and Musa when they came and they built their house for the family after they requested for them to take him as guests, the family refused and said we're not going to take you guys as guests.
What happened? Khidir built their house for them because it was about to collapse the wall and under it was treasures, right? Why did Khidir build it for them? He mentions the reason for it was because their father, their mother and their father were righteous people. So it has an effect on their children. It benefited them.
Walid Ali Saeed ibn Musayyib used to say to his children, I'm fasting, I'm praying, I'm doing these righteous deeds so Allah can protect me. You know, how many of us see it like that? Obviously the situation, the sort of camp that you mentioned that was to do with gold, right? Yeah. Treasures, that's a dunya, that's a rizq, that's money.
That's true. How many of us really see that my money and my financial situation is connected or my family's financial situation is connected to my worship and how many people say that when they're going out to the masjid, I'm doing this. So we're going to have food on the table.
We're going to have this, but we don't see these things. It's so true, subhanallah, subhanallah, even subhanallah, if you look at it, these orphans, Musa al-Qadir requested to be taken as guests and they refused. So the action that they did wasn't a good to action, but they got protected through who? Subhanallah.
You know, like in the corporate world, I always like to reach to the corporate world, you know, in the corporate world, a lot of people, you're doing some work, you're really busy, obviously, your work is connected to your financial situation, it's connected to your rizq, it's connected to your wealth, you're in the middle of some work and sometimes the time for salah comes in and it's a deadline, the meeting is really important. So many people, they think, you know what, I'll pray salah towards the end of the time. They don't realize that that salah might actually bring you more rizq than the work that you're doing right now.
That's what we just discussed. That's so true, that's so true. That's being it's something that people can understand, it's sports that people play.
Yeah. For example, let's take playing football. Let's take that as an example, which by the way, I didn't say it's halal, you can play it.
Is one person who's a, you've got five good football players in that team. Yeah. Will that team necessarily win if they don't work together? They say this about teams all the time.
You have teams like in England, for example, they said they had all the individual players, they had the golden generation, but they never won anything. So that's the, in order to win, they all have to work together, right? Their individual skills and it doesn't matter now. What matters is that they put together and they work together.
Together, they're going to either win or lose. That's how we are as a people. Individually, if we're good, it doesn't matter.
We're together. We have to work together in order to protect the punishment of Allah coming. The individual will only benefit us on the Day of Judgment.
But like in this dunya, it's not going to benefit us. I have to look at the person right next to me. Is he practicing the deen? If he's not, then how can I push him to practice? And that is It's not an overlooking, let's just come together, but don't worry about your mistakes.
That's not, that's so misunderstood. I can't tell you how many people have misunderstood that ayah and they actually use it in the complete opposite way that they should be using. The other day, I was really having a conversation with a very close person to me.
And he was saying, you know what, we need to work towards unity as Muslims in the West, we need to work towards unity. So I was like, who would not want that to happen? Wallahi, let's be honest, who would not want unity of the Muslims to come together on this? Sheikh, I said, Wallahi, that doesn't even need to be brought up. Like every single Muslim in his right mind would want unity for the Muslims to all come together.
The question is how do we go about it? And upon what? How do you go about it? How do you bring unity? Because a lot of suggestions that have been brought to the table, it causes disunity. It causes disunity. Sheikh, funny thing is what hurts the most is when someone is hurting you and he's claiming he's got your cure and he's going to give it to you and in front of everybody, he's like, I'm going to give you the cure.
I'm going to give you the cure. But he's the one who's causing you the hurt. What do you mean by that? What I mean by that is that you say I want unity but you do everything to cause disunity.
You speak against the great imam, for example, like Muhammad Ibn Abdul Wahab and you critique him and you belittle him. A group of people admire him, love him, look up to him. You just disunite.
So your methodology is like yes, unite by all means necessary. What about these thousands and millions of people who you marginalize now? So are you according to your standard? I mean, I'm not against the fact that you can critique him to be one or another. Your standard is that, yeah, no, no, no.
Critique anybody who deserves to be critiqued. According to your own standard, yeah. I mean, what you're critiquing is valid, but your standard you're saying I want to unite everybody.
I want to bring people together. This is we should bring people together and everything, but you're doing everything that brings about disunity. You're speaking about controversial issues which are causing disunity to a certain group of people and you're deliberately choosing to turn a blind eye from a certain group of people.
So are you, when you say unity, are you talking about unity of that side only and not the other? Or do you mean the entire Muslim's unity? Does that make sense? Yeah, yeah, definitely, definitely. It doesn't make a lot of sense. So ask Allah Ta'ala that He allows us and gives us the strength inshallah Ta'ala to do that which is pleasing to Allah subhanahu wa ta'ala.
I mean the Prophet sallallahu alayhi wa sallam, when he came to the sahabas and Allah Ta'ala mentions to him يعني وَأَلَّفَ بَيْنَ قُلُوبِهِمْ لَوْ أَنْ فَقْتَ مَا فِي الْأَرْضِ مَا أَلَّفْتَ بَيْنَ قُلُوبِهِمْ يعني محمد, Allah put these people's hearts together. If you were to give everything on this earth to bring these people's hearts together, you will never be able to. Allah said that to the Prophet sallallahu alayhi wa sallam.
If you give the, يعني this earth full of them to bring their hearts together, you will never be able to. Shahid, if you read the قبل الإسلام, the poets and their poetry and the fights that took place and you read تاريخ وأيام العرب the جاهلية عيد بروقيس وعبد رب الشداد زهير بن عبد السلم يعني العشاء يعني all of these before Islam, the kind of things they were fighting over and the things that they were disputing one another and how disunited they were and the Prophet sallallahu alayhi wa sallam, in 23 years. No, Shahid, that's a long time, isn't it? I don't know historically anyone who's ever done that.
In 23 years, يعني united, not just a city, but united an entire Peninsula, all of the people of Al-Jazeera, he brought them together under one. So if he did it, we need to know how did he do it? In what way did he do it? Alayhi Salaam If we follow that path, we can do it, right? Okay, Inshallah, that probably brings to the end of the causes. What we'll do is because I'm going to close my destination.
We'll stop the video in the next journey. Inshallah, we'll talk about some of the solutions. Okay, so we've reached the final part of this episode.
Inshallah. We've spoken a lot about the causes for fitting. I now want to talk a little bit about the cures for these particular problems.
So Inshallah Ta'ala, I want to conclude it with just mainly three points, Inshallah Ta'ala, because the cures can also be taken from the points that we mentioned before, the opposites the opposites of what we mentioned. Cures can be taken from it. But one of the things when fitna happens, The first thing to do is At-Tathabut, verification of the issue and At-Tathabut, the verifying comes from two perspectives.
To do At-Tathabut, you have to do two things. The first thing is you verify what had happened and is it really what happened or what took place? Allah tells us in the Quran, يَأَيُّ الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَأٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ Another recitation says, فَتَثَبَّتُمْ فَتَبَيَّنُوا فَتَثَبَّتُمْ Verify. Make sure you know that this thing actually did happen, actually happened.
A lot of people don't do that. They hear from someone they don't even know because remember the ayah says if someone who is not reliable comes to you with news, then what? Verify it. What falls under there is the one person you don't know because the مَفْحُومُ الْمُخَالَفَةُ was only the one who is trustworthy you can take from.
Right. And if you don't know someone. It could be both and you don't know which one.
Which one it is, you're not allowed to take it. Okay. You can only accept the issue from a reliable person, right? And a lot of people hear these things from news, social media, people they don't know, from even non-muslims.
So no, don't take it. So true. This is something so common online, even stuff like Twitter and you see things or sometimes even on whatsapp that you're speaking to a friend that yeah, they said this, they said this and how often do we actually go back to the person and verify did you actually say this or has it been mistranslated or miscommunicated? It doesn't happen very often.
It's fine. The second inshallah way of this concept in Zabud is hold your tongue. Like just don't speak about everything.
Hold your tongue. We love to say everything we have, we feel like we're obliged to say something about it. We've got a responsibility to say something about it.
No, you don't. No one really wants to know what you have to say. Not important your view.
And sometimes we put ourselves forward by doing that everything we have to respond to it and give an answer on it and give our opinion on it or defend it and the mu'min doesn't talk about everything. The good examples of a Muslim is that he talks about that which concerns him and he leaves up that which does not concern him. You know recently I had some dental treatment that was done to me last week to get a tooth extracted.
After my tooth was extracted, I was in severe pain. It was very difficult for me to even talk. Yeah, and what I found myself doing is I would actually ask myself do I actually need to say this because you know, I'm in pain, right? If I talk, I'm in pain.
Do I need to say this? Is it going to add value? Is it going to bring khair? And then I realized why am I only doing this? Because I've got dental pain that hurts to talk. This should be the default state for a Muslim. Is it apart even Abu Dhabah who said I used to ask myself 70 times before speaking.
Is this something good to say? That should be the default position. But unfortunately, I had to go through something like dental surgery to actually realize that and it really made me think I'm really losing my time. Yeah, we're all out.
We're all out. We're like Shaheed, we're all out. You're not alone on that.
There's nothing you utter except that it's written, right? Everything that comes out of your mouth. When you are in school, you can say even if it's something halal. Even if it's something like normal.
It's not bad. It's written. And then they say, okay, if it's written, who writes it? Is it the one that writes it good or the one that writes it bad? Oh, yeah, true.
So you see what I mean? Like it scares you when you start reading that. It's deep. I think a lot of people they don't realize that the tongue, you know, sometimes when we talk about actions, for example, I know people who are very strict with their actions.
They're very careful of what they do. Someone might even bring food to them and say is it halal? Is it halal? I have to verify, I have to be very careful with their actions. But the tongue, even though it's going to be just the same as an action over their judgment, right? What we've said is just going to be, we don't really take that as much consideration over it.
I realize that. I'm speaking about myself personally. Yeah, likewise, likewise.
For me as well. It is. I found the people who are the most wisest.
Yeah, and the most revered and respected. And my people control their tongue, man. But you know what's sad? It's become that often, it's become seen as in society nowadays.
It's like, oh, this guy's, he's not confident. He lacks self-esteem. You know, when people sit there saying quiet, they don't say anything occasional.
They might just say, you think the guy's suffering from mental issues? Is he okay? What's wrong with him? Why hasn't he got any confidence? So it's actually the society has made it seem like the confident one, the one who's speaking all the time is the guy that we all want to be like. Whereas this time it's the other way around. It's sad.
But even when the person's quiet, shy, he doesn't talk much. He keeps you in a, like when we're in a room, four brothers are sitting there. There's this one brother who doesn't talk.
He just watches everybody. Everyone wants to know what he says, what he's thinking. It's like... It's mysterious.
Yeah, it's mysterious. It's, he gets people's attention even though he's saying nothing. Silence and you less regret when you're silent.
Yeah, how often do you regret something that you've said? But have you ever regretted just remaining silent? Obviously, you're not talking about forbidding an evil word. Yeah, yeah. But you're just talking about just general Adam talk, whatever.
Yeah, it's true. The tongue can get you in a lot of trouble, a lot of trouble. People get killed over what they've said of their tongue.
Two wise men once met and they sat down amongst themselves and they said, have you ever sat down to count the mistakes and shortcomings of the children of Adam? And one goes, Wallahi, that is a mess. Like all the bad that human beings can possibly do. Let's start.
Let's count. Let's count them. How much are they? So they sat down, they counted and they said, it's too much.
But what we've reached and we couldn't go beyond and we could find more to add on to it was 8,000. One of them said, I reached 8,000 when I counted. But he said, I found out that there was one organ, if he actually controlled it, the overwhelming majority of those I mean, those deficiencies and those problems that were coming, those problems that were coming from it, it can actually reduce it to a significant number.
They said, what is it? He said, it's the tongue. Single-handedly, if you sit down and think about it, a man divorces his wife. It's because of a word he said, a man marries a woman because of the words that were said, a man enters Islam because of words that he said, a man leaves Islam also because of words that he said.
I was thinking about, you know, when the prophet sallallahu alayhi wa sallam corrected his companions when they said, mashaaAllahu wa shaa muhammad, shahid was just a letter, you know that, right? It's just a letter, wow, which brings the prophet sallallahu alayhi wa sallam and Allah together in the mashia, the will, if Allah wills and Muhammad. It's not a whole entire sentence. The prophet corrected the sahabas.
He said mashaaAllahu wa shaa muhammad, which shows you subhanAllah, just a letter can be a problem. So true, so true. It doesn't have to be sentences, it's a jubal, right? Difference between, yeah, it's a letter, it can just be a letter.
That's true. And also even subhanAllah, the statement of the prophet sallallahu alayhi wa sallam, inna al-abda la yatakallamu bil-karima la yatakallamu bil-karima min ghudwani Allahi la yulqi laha balan yarfa'u Allah bihi darajat, that a person will say words, shahid, good words, but he doesn't really internalize what he just said and because of it Allah raises him up so high. How many of us come into a room and say to brother salamu alaykum? What we just said right now and then he responds, wa alaykum salam, the edge that we just got from just that little quick interaction.
We don't think about those little things that we do. Some of us sneeze, we make dua. We enter the masjid, we make dua.
These little things that we're saying, we don't internalize it, but it's actually taking us up and up and up. The same is the statements that we say which are wa inna al-abda la yatakallamu bil-karima min sakhati Allahi The person will say a speech that is angering to Allah, the angers of Allah, ya huwi biha fee nari jahna, because it's a waiting person. The Prophet one day came to Mu'adh ibn Jabal, Mu'adh said Ya Rasulullah, akhbirni bi amrin yudikhiluni al-jannati wal-muba'iluni min al-anbiya.
O Messenger of Allah, tell me an action that will bring me, and put me in Jannah and distance me from hellfire. The Prophet said, latatsaalta'an azeemin wa innahu la yaseerun You've asked about a great thing, Mu'adh, but it's only easy for the person. Allah makes it easy for them.
Then the Prophet told him about many things. Then the Prophet told him about Islam, and you know, jihad and qiyam-ul-layl, wa hakadat, told him about. Then the Prophet said, ala'atul-luka, shall I not show you bimilaki dhalika al-qulli, something that governs and controls all of that.
Mu'adh said, bala ya Rasulullah, of course, O Messenger of Allah. Fa akhad bil-lisani nafsi, the Prophet grabbed his tongue. And then, you know what he said to him? He said to him, kuffa alayka ala, protect us.
Mu'adh, he said, awa inna lamu aakhaduna bimanatakallamu bihi ya Rasulullah Are we going to be held accountable for what we said, O Messenger of Allah? Are we going to be accounted for what we say? The Prophet said, takilatka ummuka ya Mu'adh, may your mother lose you, Mu'adh. Wa hal yaqoobu al-nasu fi al-nari ala wutulihim, au manakhilihim, illa as-saida al-sinatihim, what are the reason did the people enter the hellfire headfirst? Except that which shaitans have put forth. So scary, man, so scary.
So in times of fitan, the noble person, the righteous person, you see that they hold their tongue, control their tongue. You know, I just want to add another question because I always like to bring it back to the contemporary modern-day world we live in. Someone might say is that just applying to the tongue? But what about when I'm typing stuff like that? It takes the same ruling.
It takes the same ruling, yeah, very scary, very scary. It takes the same ruling. It really does take the same ruling.
Also, the sahabi, Uqbat al-Namid, when he came to the Prophet, hadith al-imam al-tirmidhi narrated it in his jami'ah, the Prophet sallallahu alayhi wa sallam, what did he say to him? The Prophet, he said, man naja, what's the success of the Messenger of Allah? The Prophet, what did he say to him? He said, amsik alayka lisanak, protect your tongue, hold, control your tongue, success, salvation and prosperity. The first thing he mentioned was amsik alayka lisanak, grab and control your tongue. wal yasakameytuk, stick to your house, be in your house, run away from the fitan that is going to hit the streets.
And wabki ala khadhi atikar, cry over your mistakes and your shortcomings. Three things the Prophet told him. The first of them was what? Your tongue.
A poet said, ihfad lisanak ayyuha al-insan, la yardagannaka innahu thuban, kam fil maqabiri min qateeli lisanihi, kana tahabu liqaahu shujaan. Protect your tongue. How many people got killed because of this speech? Words that they said.
They ended because of it, their graves and they ended up being murdered. If you look at people who fight, you don't just punch someone unless you exchanged words first. Yeah, that's true.
And that's why the Prophet said, idha asbahabna adam, when the pheasant wakes up in the morning, His body parts, they took to the tongue and they say to the tongue, Fear Allah in us. The body parts, your limbs, talk to your tongue. What do they say to your tongue? Fear Allah in us.
If you're upright and steadfast, we are also upright and steadfast. And if you deviate and crooked, we're also going to be the same. So the tongue is a very powerful organ.
The Prophet said in another hadith, A person, their iman will not be upright. Until what? Until their hearts are steadfast. And your heart is not going to be steadfast until your what? So that's the first point I want to mention.
And that also links nicely to previously we were talking about the concept of Al-Istikamah, we were talking about what the heart is. Now, we know that the tongue also has an impact on the heart which has an impact on the body. All of these organs are connected and the tongue is at the head of them.
Okay, what else do we have in terms of the cures for fitting? The second thing, inshallah ta'ala, is At-Tabatu Al-Deen, to be upright, to be steadfast in your religion. We've done a whole episode on this. Yes, we did it.
Don't be a person who worships Allah on the edge. There are people who worship Allah on the edge. He looks at personal gain, personal benefits.
There are people who worship Allah on the edge. If he gets good, he's happy. Allah loves me.
I like religion, man. It's the religion of Al-Istikamah, it's the one. When fitna hits him like it, it turns on him.
That person will lose out in this world and in the hereafter. Allah says, Allah subhanahu wa ta'ala, He says, That is a person who is truly lost, play a card, lost. So the second advice I want to give you is At-Tabatu Al-Deen.
At times of fitna, be steadfast upon your religion. We mentioned the quote of Muadim Al-Jabal when he said, Don't change colors. For very really what? The religion of Allah is what? It's one.
The religion of Allah is one. Don't keep changing. One day you're like this and the other day you're like that.
I even have this concept in a non-Muslim world where they talk about this some kind of poetry that I remember hearing about in school saying a man is when all around him are losing their head and he remains cool or something like that. Have you heard this kind of poetry? Something along the lines of a real man is someone when everyone around him is losing in their heads, but he remains cool and it's just like everyone around you is losing your religion or losing their religion or there's fitna kicking off but you remain firm upon Islam. I mean from amongst the people are those who say I believe in Allah.
فَإِذَا أُوذِيَ فِي النَّاسِ If he's tested, جَعَلَ فِتْنَةَ النَّاسِ كَعَذَابِ اللَّهِ You may say like, oh, Allah doesn't love me. Look at me. Why me? Why are all the billion people around this world? Why me? That's what he says.
That's a group of people. So أَثَّبَتْ Be steadfast. I was speaking to your brother recently about the concept of tests and when tests hit you in your life, and we're talking about how really the default position of this world is that you like you mentioned before that you've been created as a test.
The default position is to expect hardship, expect trials, expect tribulations. So why do we throw our hands up in the air and say why is this happening to me? This should be the default. You should be expecting it.
It's true. It's true. The correction of the ayah وَمِنَ النَّاسِ مَن يَعْبُدُوا اللَّهِ وَمِنَ النَّاسِ مَن يَقُولُوا أَمَنَّا بِاللَّهِ فَإِذَا أُؤُدِيَ فِي اللَّهِ جَعَلَ بِالنَّاسِ جَعَلَ بِاللَّهِ The last and final point I wanted to say is that patience again, the point we mentioned when these kind of things hit we really need patience and not to give up and not to see the path as long as they are.
This is it for me. It's not going to work. I mean for me, no patience, endurance, resilience.
We need people who have patience. Allah Ta'ala, He already told us that this دار الامتحان والابتلاء That's what it's called. It's called the place of test.
You're in a test. You're in examination, right? And Allah is going to test you with many things وَلَنَبْلُ وَلَّكُمْ بِشَيءٍ مِّنَ الْخَوْفِ وَالْجُرْعِ وَنَقْسِ مِّنَ الْأَوَّالِ وَنَنْفُسٍ وَالضَّمَرَاتِ وَبَشِّرِ اصْطَابِ الْإِذْ الَّذِينَ إِذَا أَصَابَتُهُمْ مُصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ From Allah we came and from Allah we will return. Allah then says أُولَيْكَ عَلَيْهِمْ سَلَوَاتٌ مِنْ رَبِّهِمْ وَرَحْمَةٌ وَأُولَيْكَ هُمُ الْمُؤْتَدُونَ Those are the ones who are going to receive Allah's mercy and salutation and they are the ones who are guided.
Also the prophet said عَجَبَ لِي أَمْرِي الْمُؤْمِنِ حَنِي Suhaib رضي الله تعالى عنه في صحة المسلم The prophet said عَجَبَ لِي أَمْرِي الْمُؤْمِنِ إِنَّا أَمْرَهُ كُلَّهُ خَيْرٌ وَلَيْسَ دَلِكَ إِلَى لِلْمُؤْمِنِينَ The believer's situation is fascinating, right? And this is only for the believer because the believer either goes through one or two situations. He's either number one. He's in a position of hardship and suffering, the patience he shows or he's in a situation of good and joy and he shows gratitude.
So he knows each situation, he knows each situation, what type of servitude that is required from him. There's a عبودية that's tailored and specific for that moment. So when he's given blessings, he's got شُكُر to show to Allah Ta'ala and he does that.
And then when he's put through hardship, he shows patience. He doesn't speak of Allah Ta'ala and the religion of Allah Ta'ala. And there are many more other things that can, Inshallah Ta'ala, but I think this... And that connects us to really what we were saying at the start when we spoke about desires being one of the causes for fittings.
Patience obviously of three types, being patient upon doing good deeds, being patient upon avoiding the sins and also being patient with قَدْرُهُمْ And we spoke earlier about this about one of the causes for fittings being our desires. And now when you're talking about doing good deeds, you have to fight your desires. I'm talking about refraining from violence, you have to fight your desires again.
So I remember speaking to, also speaking to another brother recently, I speak to a lot of brothers, I spoke to another brother recently and he was saying that I think we were both talking about the concept of sometimes realizing that this particular action is going to have an impact when I die and in the Akhirah, it's sometimes difficult for a human being to really internalize and to really think that I need to stop it now. Many humans, myself included, were weak. So what helps us is actually thinking that this action is going to have an impact on my Akhirah but it's also going to have an impact on my Dunya because it's going to restrict my wisdom, because it's going to have, you know, I'm going to go through difficulties, trials, sins cause difficulties and trials and tribulations, having that thought can often stop someone from sinning.
So my advice for the people who are listening and myself included that when you're thinking about committing a sin, something that might stop you more than the thought of the Akhirah, it should be the Akhirah should be stopping you, but sometimes what's more immediate than that is thinking I'm going to go through a hardship tomorrow or something's going to happen or something's going to happen and that can also be a deterrent as well. It's true. It's true.
And also just one hadith I remembered, the Prophet told us, peace be upon him, be patient. Be patient for verily there doesn't come a time except the one to come after is going to be worse. So then automatically you already know it's going to get, things are just going to get worse.
So what was he told us? Be patient. Things are going to get worse. Patience.
So don't be violent, don't be abusive. Just be patient and the word patience comes from in the Arabic language, what it means in the Arabic language is to imprison the Nafs, it has control over that Nafs, wants to go out there and retaliate and do things. I ask Allah subhanahu wa'ta'ala that every single good that we said that he adds it to our scales of righteous deeds and any mistakes or shortcomings that come from any one of us that he forgives us and not hold us accountable to it.
Allah and his Messenger are free from any of our mistakes and our shortcomings. I conclude by saying subhanakallah wa rahmatullahi wa barakato. Jazakumullahu khairan.
See you next time inshallah. inshallah. Allah bless you.
