|
6 – Gathering around the experienced scholars and the sincere
daa’iyahs.
It is important that there be scholars and daa’iyahs around
whom people may gather. If there are such people, then we
must gather around them, especially at times of tribulation,
because gathering around the sincere and active scholars who
have previously experienced tribulation and stood firm and
not wavered is an important element in helping to be
steadfast and avoid deviating at times of tribulation. It is
essential to gather around them by attending their study
circles, visiting them, following their advice, and not
forming any opinion or taking any stance without referring to
them. In Islamic history there have been tribulations in
which Allaah enabled the Muslims to stand firm because of
their scholars. For example:
‘Ali ibn al-Madeeni said: Allaah supported Islam by means of
[Abu Bakr] al-Siddeeq on the day of al-Riddah and by means of
Ahmad on the day of al-Mihnah. Hence when things changed, the
righteous salaf used to gather around their scholars. There
follow some examples of that:
(i)
It was narrated that Basheer ibn ‘Amr said: We were walking out
with Ibn Mas’ood to bid him farewell. He stopped on the road
to al-Qaadisiyyah and entered a garden and relieved himself,
then he did wudoo’ and wiped over his leather slippers, then
he came out and there was water dripping from his beard. We
said to him, “Advise us, for the people have fallen into
fitnah (confusion), and we do not know whether we will see
you again or not.” He said, “Fear Allaah and be patient so
that a righteous man may find ease with you and until an
immoral man is out of the way; and you must adhere to the
jamaa’ah (main body of the Muslims) for Allaah will never
cause the ummah of Muhammad to unite on misguidance.”
(ii)
It was narrated that ‘Umar ibn Yahya ibn ‘Amr ibn Salamah al-Hamadaani
said: My father told me: We used to sit at the door of
‘Abd-Allaah ibn Mas’ood before Zuhr prayer, and when he came
out we would walk with him to the mosque. One day Abu Moosa
al-Ash’ari came to us and said, “Has Abu ‘Abd al-Rahmaan come
out yet?”
We said, “No.” So he sat with us until he came out, and when he
came out we all stood up to greet him. Abu Moosa said to him,
“O Abu ‘Abd al-Rahmaan! Just now I saw something strange in
the mosque, but I do not think it is anything but good.” He
said, “What is it?” He said, “If you live you will see it.”
He said, “I saw some people sitting in circles in the mosque,
waiting for prayer, and in every circle there was a man, and
in their hands they had pebbles. He would say, ‘Say
Allaahu akbar one hundred times,’ and they would say it
one hundred times. Then he would say, ‘Say Laa ilaaha ill-Allaah
one hundred times,’ and they would say it one hundred times.
Then he would say, ‘Say Subhaan-Allaah one hundred
times,’ and they would say it one hundred times.” He said:
“What did you say to them?”
He said, “I did not say anything to them; I was waiting to see
what you think.” He said, “Why did you not tell them to count
their evil deeds, and promise them that none of their good
deeds would be lost?”
Then he left and we left with him, until he came to one of
those circles, and stood by them, and said, “What is this
that I see you doing?”
They said, “O Abu ‘Abd al-Rahmaan, these are pebbles with which
we are counting our takbeer (saying Allaahu akbar), tahleel
(saying Laa ilaaha ill-Allaah) and tasbeeh (saying Subhaan
Allaah).” He said, “Count your evil deeds instead, for I
guarantee you that none of your good deeds will be lost.
Woe to you, O ummah of Muhammad, how quickly you have become
doomed! For these are the companions of your Prophet (peace
and blessings of Allaah be upon him) still living amongst
you, and his garment has not yet worn out, and his vessels
have not been broken. By the One in Whose hand is my soul, is
there a way that is more guided than the way of Muhammad, or
are you deviating from that path?”
They said, “By Allaah, O Abu ‘Abd al-Rahmaan, we did not intend
anything but good!” He said, “How many of those who intend
good do not achieve it. The Messenger of Allaah (peace and
blessings of Allaah be upon him) told us… [and he mentioned
the hadeeth]… By Allaah, perhaps most of you are among them.”
Then he turned away from them, and ‘Amr ibn Salamah said: Then
we saw most of the people in those circles fighting us on the
day of al-Nahrawaan with the Khaarijis.
Narrated by al-Daarimi, 1/68; al-Albaani said in al-Silsilah
al-Saheehah (5/12): its isnaad is saheeh.
(iii)
Ibn al-Qayyim narrated from his shaykh, Shaykh al-Islam Ibn
Taymiyah, in al-Tathbeet:
When fear overwhelmed us and we were in despair, we would go to
him, and as soon as we saw him and heard his words, then all
those worries would disperse from us.
7 – Adhering to the jamaa’ah (main body) of the Muslims and
their khaleefah (leader, caliph)
al-Bukhaari (3606) and Muslim (1847) narrated that Hudhayfah
ibn al-Yamaan said: The people used to ask the Messenger of
Allaah (peace and blessings of Allaah be upon him) about good
things but I used to ask him about bad things, fearing that
they might catch up with me. I said,
“O Messenger of Allaah, we were in a state of ignorance and
evil, then Allaah brought us this good. Will there be any
evil after this good?” the Prophet (peace and blessings of
Allaah be upon him) said, “Yes.” Hudahyfah asked, “Will there
be any good after that evil?” He said, “Yes, but it would be
tainted with dakhan (i.e. a little evil).” I asked, “What
will its dakhan be?” He said, “There will be some people who
will guide (people) according to something other than my
guidance and will lead them according to something other than
my Sunnah. You will see their actions and disapprove of
them.” Hudhayfah said, “Will there be any evil after that
good?” He said, “Yes, there will be some people who will
invite others to the doors of Hell, and whoever accepts their
invitation to it will be thrown in it (by them).” Hudhayfah
said, “O Messenger of Allaah, describe those people to us.”
He said, “They will be from among us and speak our language
(i.e., from among the Arabs).” Hudhayfah asked, “What do you
command us to do at that point?” He said, “Adhere to the
jamaa’ah (group) of the Muslims and their leader.” Hudhayfah
asked, “What if there is no jamaa’ah and no leader?” He said,
“Keep away from all those different sects, even if you have
to bite (i.e. eat) the root of a tree, till you die while you
are still in that state.”
The jamaa’ah does not mean the group that has the largest
numbers, rather it means that everyone who follows the path
of Ahl al-Sunnah wa’l-Jamaa’ah is part of the jamaa’ah.
‘Abd-Allaah ibn Mas’ood said: Even if there is only one faqeeh
on the top of a mountain, he is the jamaa’ah.
He also said: The jamaa’ah is that which is accordance with the
truth, even if you are on your own.
One of the ways of being saved from trials and tribulation is
adhering to the jamaa’ah of the Muslims.
When ‘Abd-Allaah ibn Mas’ood went to Hajj with ‘Uthmaan, and
‘Uthmaan was offering the prayers in full [i.e., four rak’ahs]
in Mina, Ibn Mas’ood said, “The Prophet (peace and blessings
of Allaah be upon him) used to pray two rak’ahs.
It was said to him, Why do you say this when you are praying
four rak'ahs with ‘Uthmaan? He said, Differences are no good.
8 – Establishing the principles of Islamic brotherhood in all
forms
This includes feelings in the heart, words on the lips and
physical actions according to one’s ability. For example:
(i)
Loyalty towards the believers and not helping the kaafirs
against them, because the ruling on supporting the kaafirs
against the Muslims and taking the Jews and Christians as
friends is quite clear and unambiguous. Shaykh al-Islam
Muhammad ibn ‘Abd al-Wahhaab (may Allaah have mercy on him)
said in Nawaaqid al-Islam: “The eighth thing that
cancels out Islam is supporting the mushriks and helping them
against the Muslims. The evidence for that is the verse in
which Allaah says (interpretation of the meaning):
“And if any amongst you takes them (as Awliyaa’ – friends,
protectors, helpers), then surely, he is one of them”
[al-Maa’idah 5:51]
What is required of the Muslims is to establish brotherhood
amongst themselves, supporting one another, for the bond of
loyalty and friendship (wala’) is based on the texts
of the Qur’aan and Sunnah.
(ii)
That also means hastening to help those who are afflicted –
children, old men, woman and the homeless. Their brothers
should be the first to help them, not the Red Cross or the
World Food Program or any other organization from eastern or
western countries.
9 – The role of Islamic youth at times of calamity and
tribulation
1- Help
2- Administering public institutions
3- Emergency aid to the afflicted
4- Teaching and advising people
5- Concern for the weak among the Muslims (women,
elderly, children)
6- Controlling the media war
7- Making sacrifices for the sake of Islam and offering
everything for its sake until the last drop
8- Controlling one’s emotions. The youth, despite their
strong feelings and emotions, should be wise in dealing with
different situations. Our feelings and eagerness should not
make us take reckless decisions or make unwise moves. The
eagerness of youth is a positive and productive energy if it
is channeled wisely. No young person should let his
enthusiasm like fuel that can be lit by anyone spark. It is
the not the matter of expressing feelings and emotions,
rather the point is to do what is beneficial and ward off
harm.
10 – Familiarizing ourselves with the guidelines on question
no: ( 13403).
11 – Trusting in the help and support of Allaah, and that the
future belongs to Islam, and assuring others of that.
“…until, when the Messengers gave up hope and thought that they
were denied (by their people), then came to them Our Help,
and whomsoever We willed were rescued” [12:110 –
interpretation of the meaning]
12 – Looking at consequences.
At times of tribulation you should not say or do everything
that seems good to you, because words and actions have
consequences at such times. People may adopt ideas that they
do no understand fully, and base on them beliefs, actions or
words that lead to bad consequences.
Our righteous forebears, the salaf, loved to keep away from
fitnah (tribulation), so they kept quiet about many things,
hoping to be safe with regard to their religious commitment.
There follow some examples of that:
(i)
al-Bukhaari (120) narrated that Abu Hurayrah said: “I have
memorized two kinds of knowledge from the Messenger of Allaah
(peace and blessings of Allaah be upon him). I have
propagated one of them to you and if I propagated the second,
then my throat would be cut.”
Al-Haafiz said:
The scholars understood the knowledge that he did not propagate
as referring to the ahaadeeth which contained the names of
bad rulers and their circumstances and times. Abu Hurayrah
would hint at some of them, without stating their names
clearly, fearing for his life, such as when he said, “I seek
refuge with Allaah from ra’s al-sitteen (the beginning of the
60s) and imaarat al-subyaan (the leadership of boys),”
referring to the caliphate of Yazeed ibn Mu’aawiyah, because
it began in the year 60 AH. Allaah responded to the du’aa’ of
Abu Hurayrah and he died a year before that.
(ii)
When ‘Uthmaan (may Allaah be pleased with him) was besieged at
the time of fitnah (tribulation), some of the Sahaabah wanted
to defend him, such as ‘Abd-Allaah ibn ‘Umar, ‘Abd-Allaah ibn
al-Zubayr, Abu Hurayrah and others. ‘Uthman said, “I adjure
those over whom I have a right to refrain and go back home.”
If he had let them, they would have protected him and
defended him, but he was looking at the long-term
consequences which may have led to bloodshed, so he chose to
be like the better of the two sons of Adam.
|