(My words (Abdul Kareem Ibn Ozzie): May Allah bless you dear readers, below is an article in which their is nine points I have taken from one of the great work of Shaykh Salih ibn Abdul Aziz Aal al-Shaykh, which he himself took from the Quran, Authentic Sunnah and the actions/saying of the salaf us saalih (the righteous predecessors).
These nine points were put together as chapter headings by Shaykh Salih ibn Abdul Aziz Aal al-Shaykh. They are points to help the Muslims navigate fitnah in the ummah when it occurs.
The book of the Shaykh is entitled ‘Islamic Principles For The Muslims Attitudes During Fitnah’.
The book is very beneficial but due to its length some may not read it or they may not have time to read it and some may have read it but want a quick short reference of each point.
For this reason I have placed each chapter title (which is a point on how to navigate in fitnah) as a numbered point. Under each point in brackets is MY WORDS NOT Shaykh Salih ibn Abdul Aziz Aal al-Shaykhs WORDS. These words are a sort of concise abbreviated summarisation of what Shaykh Salih ibn Abdul Aziz Aal al-Shaykh puts under each point in his book sometimes mixed with slight elaboration.
I dididn’t place the shaykh words in those places because it would have made this article into the actual book making it very lengthy.
But I do request from all readers of this article to try to get the book and read it in full. Then use this article as a quick reference to remember forgotten points from the book or to help revise it if you find this article beneficial inshallah.
Sorry for taking up your precious time with this short opener.)
Shaykh Salih ibn Abdul Aziz Aal al-Shaykh said, “First Principle: When Fitan (sing. Fitnah) emerge and situations change, then one should act with kindness, wisdom and deliberation and with out haste.
(In fitnah it is not correct to judge the situation when one is angry or is in a rage about the situation.
Also when looking into a fitnah one must not be hasty in making ruling and judgments upon it or saying or acting in relation to it untill they have taken some time.
Additionally thinking/deliberating alot about the fitnah is required before a peron makes a judgement about it, talks about it or acts in relation to it. As delibration should be taken in all islamic matters before speaking or acting.)
Second Principle: If Fitan emerge or the situations change, then do not give a judgment about anything related to the Fitan or concerning the change in the situation except after fully grasping/understanding it.
(Fully understanding the fitnah is such that the person can distinguish it from other similar fitnahs, understand the Islamic ruling concerning this particular matter and differentiating between tge occuring fitnahs Sharee’ah rulings and those sharee’ah ruling on other similar fitnahs.
(For full understanding of the affair (but not the Islamic rulings that apply to the issue can come via): A questioners question or a trustworthy Muslims accurate narration -kuffar media/kuffar in general their observations or analysis aren’t relied upon in times of fitnah.)
Third Principle: The Muslims should abide by justice and fairness in all issues.
(The Muslims must look at the harms and benefits or the pros and cons of this fitnah then talk about it or act – just talking or acting while only looking at either the harms only or the benefits only is incorrect and not just or fair to the situation)
Fourth Principle: The Muslims must stick to the Jama’ah (i.e. the imams and scholars of) Ahlus-Sunnah wal-Jama’ah and abide by their sayings.
(In times of fitnah the Muslims must cling to the scholars of Ahlus Sunnah and stick to their ruling upon the fitnah/those individuals or groups involved in the fitnah because the scholars know best the fundamental principles of Ahlus Sunnah Wal Jama’ah And the Sharee’ah rulings – and cling to the students of knowledge the scholars either gave permission to talk on the fitnah or to those students of knowledge who just speak upon the fitnah with words inline with the scholars saying upon the fitnah).
Fifth Principle: Muslims should weigh the banners that are raised during Fitan – whether state banners or banners of the callers – in the scale of the Sharee’ah – the scale of Ahlus-Sunnah wal-Jama’ah.
(The scales to judge all banners (i.e. groups/individuals) upon in times of fitnah in brief are;
1) Is the group/groups involved or individual/individuals involved upon islam or kufr
A) Do they implement Tawheed
B) Do they rule only by Allahs law and prefer Allahs law over all other laws for the people in all matters.
C) Do they consider haraam actions halaal (which is kufr) or do the people of this banner hate and reject haraam actions of the people and don’t hold these actions to be halaal when done by the people.
2) Is the perfection of Islam with those individuals/groups or individual/group involved in the fitnah.
A) How is the banner in implementing (all the) issues of Islam?
B) How is it in ordering the establishment of (the five daily) prayers?
C) How is it in forbidding the haraam?
D) How is it in ordering the good and forbidding the evil concerning obligatory issues?
E) How is it in ordering the good and forbidding the evil concerning haraam issue?
These scales and weighing groups and individuals by them in times of fitnah may at first glance seem easy but each scale has a lot of detail not understood by most. Hence in times of fitnah most students of knowledge and laypeople are confused about which person/persons or group/groups is upon the truth and who is upon the falsehood.
Most if not all students of knowledge and laypeople only correctly know in times of fitnah who the truth is with and who the falsehood is with after the scholars have spoken on the matter.
Therefore this scales act as a guide for the students of knowledge and laymen but the scholars of Ahlus Sunnah Wal Jama’ah are the ones who actually weigh all people in the fitnah by these scales (with the intricate detail each scale comes along with).
So it is obligatory to relay upon their judgments upon people in times of fitnah as only they can weigh people correctly according to the scales of Ahlu Sunnah Wal Jama’ah.
Once the scholars have spoken upon the fitnah and the scales are understood and its understood the scholars used this scales then two things are upon the people;
1) Allegiance to the individual/individuals or group/groups identified to be correct and upon the truth in this fitnah.
2) Sincerely advising this group/groups or individual/individuals privately not publicly and making sincere duaa to Allah alone for them.)
Sixth Principle: There are rules for statements and actions during times of Fitan; not every saying and action which appears good to you should be carried out.
(In times of fitnah all saying and actions need to be put into one of three categories;
1) Beneficial: Those sayings or actions which are truthful and correct plus help to calm the fitnah, bring an end to the fitnah or clarify the fitnah to the confused.
Ruling: These sayings must be listened to/adhered to and these actions must be followed and not rebuked/objected to. These saying and actions will come from the scholars of Ahlus Sunnah Wal Jama’ah or those students of knowledge and laymen who’s saying or actions are inline with the scholars of Ahlus Sunnah Wal Jama’ah on this particular matter.
2) Harmful: Saying or actions which make people more confused over the fitnah, cause them to doubt the saying and actions of the scholars of Ahlus Sunnah Wal Jama’ah in this fitnah, helps to prolong the fitnah, makes the fitnah worst and directs people away from the saying of Ahlus Sunnah in this fitnah and pushes them towards the sayings and actions of Ahlu Bidah/groups or individuals who’s condition is unknown (i.e. its not known wether they are Ahlu Sunnah or Ahlu Bidah at this present time).
Ruling: These saying and actions often come from those from Ahlus Sunnah who are ignorant of the principles, usools and rulings of how to react/understand fitnah, those new to Ahlus Sunnah, those of Ahlus Sunnah who leant their ear and eyes to the kuffar media or ahlu bidah/individuals who’s condition is unknown.
If these sayings and actions don’t come from them then they come from the callers to bidah and misguidance, the Kuffar media (and sadly some Muslims media)/ignorant Muslims who blind follow the kuffar media (or even blind follow all different types of Muslim media or ones who blind follow both the Muslim and kuffar media), a kafir who is a so called specialist on affairs relating to the Muslims as a whole or particular Muslim countries and lastly groups/individuals who are either unknown or known but their condition of being from Ahlu Sunnah or Ahlu Bidah is unknown.
These types of actions and saying must not be followed, spread, promoted or even listened to or looked at. They certainly must not be acted upon as they only lead to evil and harm to the ummah.
The ones who say or do these actions should be adviced and if they don’t stop they should be rebuked and all their saying and actions in the fitnah should be shuned and rebutted by those capable from Ahlus Sunnah.
3) Neither beneficial or harmful: Saying or actions that give no clarify to the fitnah nor does it add any confusion to it. They don’t increase and prolong the fitnah but nor do they help to calm ior bring it to an end.
Ruling: These sayings and actions should be left off as they are not beneficial and are therefore a waste of the doers/speakers time, energy and effort. These sayings and actions shouldn’t be followed as their is no benefit in doing so.)
Seventh principle: Allah has ordered us to align our selves with the believers, especially the scholars.
(What is obligatory upon every Muslim during times when their is no fitnah is ally ourselves with the Muslims and in particular the people of the truth Ahlus Sunnah and from them especially the scholars of Ahlu SunnahWal Jama’ah.
So in times of fitnah it is even more emphasized by the Quran, authentic Sunnah, sayings and actions of the salaf us saalih (righteous predecessors) to ally ourselves with the scholars of Ahlus Sunnah Wal Jama’ah. In fact this is obligatory upon all the ummah because allying to the scholars is a way of safe guarding your thoughts, tongue, limbs and heart in times of fitnah.
Allying yourselves with ahlu bidah, unknowns (people who’s being Ahlus Sunnah or Ahlu Bidah is unknown), your own thoughts, kuffar media or Muslim media and ignorant Muslims.
The obligation is to ally ourselves with the scholars of Ahlus Sunnah Wal Jama’ah and all those from the students of knowledge and the laymen who truly ally themselves to these scholars not just in word but in reality.
Why ally to the scholars of Ahlus Sunnah Wal Jama’ah in times fitnah?
The reason is they the scholars of Ahlus Sunnah Wal Jama’ah understand the fitnah correctly based upon which the sharee’ah ruling is produced.
Secondly only the scholars of Ahlus Sunnah Wal Jama’ah understand if a fitnah has an effect on the rulings or if the actual fitnah has no effect on the rulings.)
Eight Principle: Disassociation from the disbelievers: Tawaalli, Muwalaat and Isti’anah.
(Tawaalli is allying with the kuffar against the Muslims in war to give the kuffar victory over the Muslims. This alliance is based upon complete love for the kuffars religion or ideology (i.e. democracy, secularism ect) this is major kufr which nullifies a persons islam.
Muwalaat is allying with the kuffar against the Muslims in oder to give them victory over the Muslims. Based upon a wordly benefit like money, power, influence ect. This is a major sin but not kufr in any way.
Isti’anah is seeking assistance from the kuffar instead of Muslims or employing them to do something instead of Muslims in certain situations the scholars have ruled this is halaal and entails no sin.)
Ninth Principle: Don’t apply the ahadeeth of Fitan to the incidents/events that you are living through.
(It is not the way of Ahlus Sunnah Wal Jama’ah to apply hadeeths mentioning Fitan to on going occurring Fitan.
Rather they use these hadeeths to:
A) Warn people about these trials and tribulations that are approaching.
B) To warn the Muslims about approaching on going occurring fitan.
C) To indicate that fitan show the truthfulness of what the prophet Mohammed prophesied about in authentic hadeeth regarding the occurrence of Fitan (after its occurrence and its passing away).)
Ref: Islamic Principles For The Muslims Attitudes During Fitnah By Shaykh Salih ibn Abdul Aziz Aal al-Shaykh
Posted by Abdul Kareem Ibn Ozzie