The fitnah are universal decrees.
Allaah made it clear in His book that the testing of His slaves is a universal way, not changed nor altered. This is obvious when Allaah says:
"Do people think that they will be left alone because they say: "We believe," and will not be tested? And, We indeed tested those who were before them. And Allaah will certainly make (it) known (the truth of ) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allaah knows all that before putting them to test)."(Q29 [Ankabut]:2-3)
Therefore, it becomes clear that the fitnah, trials, and afflictions area matter preordained by Allaah, befalling those of the past and the later times. It is inevitable that each of the children of Adam will be tested; he may pass, or he may fail. This is all due to the great and perfect wisdom of Allaah.
Wisdom of Ordaining the Fitnah
Allaah does not ordain a matter nor do anything except according to a hikmah (wisdom). This wisdom may be known, or it may not be known, as Allaah mentions:
"He cannot be questioned as to what He does, while they will be questioned." (Q21 [Anbiya']:23).
We do know some of the wisdom of Allaah in the ordainment of fitan. From these wisdom is distinguishing the believers from the non-believers as Allaah says:
Purification from Sins:
The second wisdom is purifying the believers from their sins, as the Prophet (sallallaahu 'alayhi wa sallam) said:
"No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that." (Bukhari)
Thus, whatever befalls the Muslim from the afflictions, catastrophes, and trials, then this is an expiation of his sins. This expiation covers both the minor and major sins, according to the intensity of the trial. We know the highest intensity of trials befalls the prophets and those who are next in piety and those who are next after them and so forth.
Raising the Ranks of Believers:
The third wisdom is the lifting of the ranks of the believers to higher levels because of the reward they will receive due to the trials and afflictions, if he is patient. There are texts that indicate this, as in the hadith of the Prophet (salla llaahu 'alayhi wa sallam) where he said:
“No calamity befalls a Muslim but that Allah expiates some of his sins because of it, even though it were the prick he receives from a thorn.” (Bukhari)
Compensation for Loss:
The fourth wisdom behind ordaining the fitan is compensating the believer when the believer is put through a trial whereby he losess omething beloved or loses some wealth. If he perseveres and is patient, then Allaah will compensate him with something better than what he lost as proven in the saying of the Prophet(salla llaahu 'alayhi wa sallam) that:
“Allaah said:‘ If I deprive my slave of his two beloved things (his eyes) and he remains patient, I will let him enter Paradise in compensation for them. '" (Bukhari)
Types of Fitnah
There are many types of fitan, but they all converge to two main types:
Fitnatu-Shubuhaat (the fitnah of unclear matters, doubts, and misconceptions): These afflictions of shubuhaat (doubt) oppose the correct 'aqeedah (creed), leading to a corruption in thinking and in conceptions. Therefore, the person afflicted will deviate from the path of the salaf (the pious predecessors) totally or partially and may also deviate in understanding the divine wisdom concerning certain matters.
In addition, that person may innovate in the religion that which is not part of it. Fitnatu Shubuhaat is the greatest type of fitnah as it may lead to kufr (disbelief) and shirk (association in worship).
Fitnatu-Shahawaat (the fitnah of lusts and desires): This type of fitnah opposes the will and leads to corruption in conduct. Despite the great danger associated with this type of fitnah, it is less dangerous than fitnatu-Shubuhaaat. From the actions of the type of fitnah is following the lusts of one's belly, private parts, and the like.
The Causes of Fitnah
There are many causes which lead to fitan and from these is first, ittiba'ul-hawa wa fasad al-qasd (following of desires and corruption of intent). Allaah said:
“O Dawud (David)! Verily! We have placed you as a successor on earth, so judge you between men in truth (and justice) and follow not your desire for it will mislead you from the Path of Allaah. Verily! Those who wander astray from the Path of Allaah (shall) have a severe torment, because they forgot the Day of Reckoning.” (Q38[5ad}:26)
The second cause of fitnah is al-jahlu wanabdul 'ilm (ignorance and the abandonment of knowledge). The person with beneficial knowledge knows the nature of fitnah and its doors, and this makes him safe. In contrast, it is easy for the ignorant to fall into the fitnah as he is ignorant concerning it, its causes, and the means of dealing with it.
The third cause of fitan is the following the motashaabih (the texts that are not entirely clear) and leaving those texts which are entirely clear on their own. This is what Allaah warns about when He said:
“So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc.), and seeking for its hidden meanings.” (Q3 [Aali-Imran): 7)
Thus, following the unclear texts leads to fitnah in reality, as what took place with the people of desires, from the past and present.
The fourth cause of fitnah is al-ifratu wat-tafreet (exaggeration and negligence). Islam is a medium course between negligence and exaggeration. As for exaggeration, it leads to fitan as the Prophet (salla llaahu 'alayhi wa sallam) explained, “Beware of exaggeration for it leads to the destruction of the people before you, by leading them to shed blood and to make lawful what was unlawful for them.”
Some Forms of Contemporary Fitnah
In our times, fitan have increased and multiplied, turning many away from their deen (religion). Some of these fitan are as follows:
Fitnatul maal (the fltnah ofwealth): Many people seek to gain wealth in any possible way, caring not if that wealth is lawful or unlawful. What matters to them, instead, is attaining wealth, thinking it is the means to meet their needs. That is why people are in strong competition to earn money and to have more and more of it. This is a very dangerous fitnah and is spreading.
Fitnatu-nisaa' (the fitnah ofwomen): This is the greatest fitnah to mankind as the Prophet (sallallaahu 'alayhi wasallam) said, “I have not left behind me a fitnah more harmful to men than women.”(Bukhari)
Shaytan took hold of many people through this fitnah by inspiring and whispering to many women to dress in attractive clothes, to put on all the attractive forms of perfume, and the like from the means of fitan. Other dangers include mixing environments, all of which have led to very severe consequences. Many people, both men and women, became negligent concerning lowering the gaze and from trying to protect themselves from this fitnah: many men are leaving homes for affairs, and many women are also getting "bored."!
The third type of fitnah is fear of people due to the weakness of faith and lack of certainty and dependence on Allaah: This is the reason why many people began to fear other than Allaah and withhold from saying the truth, fearing for their lives and their provisions, as Allaah stated:
“Of mankind are some who say: "We believe in Allaah." but if they are made to suffer for the sake of Allaah, they consider the trial of mankind as Allaah's punishment, and if victory comes from your Lord, (the hypocrites) will say:"Verily! We were with you (helping you)." Is not Allaah Best Aware of what is in the breast of the 'Alamin (mankind and jinns).” (Q29 [Ankabutt: 10)
The fourth type of fitnah is the following of mutashaabih (that which is not entirely clear on its own): This has led to the emergence of the deviant sects from the people of ahwaa' (desires) like those who deny the attributes of Allaah, or parts of the attributes, as well as those who make it permissible to shed the blood of Muslims, based on false ta'weel (interpretation).
This also includes those who deny the pre-decree of Allaah, which encompasses everything, and those who want to make takfeer (impute disbelief) on the Muslims due to their sins and disobedience. Similarly, this type of fitnah includes those who call for rebellion against the Muslim rulers by force, or those who give allegiance to the leaders of groups, while making takfeer on those who oppose them. These are just a few groups of the past and present who have deviated.
The fifth type is fitnat-taqleedal-kufaar (the affliction of following the ways of the kufaar): In many parts of the Muslim world, people are following and imitating the way of the kufaar (disbelievers) in their dress, movements, etiquettes, and in having them as examples. This has led to a problem with the Islamic identity.
The sixth type constitutes one of most serious manifestations of fitanu-Shubuhaat in ourtimes: It is the fitnah of the Raafidhah (rejectionist Shia) who impute kufr on all the companions (RA) and who magnify graves and invoke other than A1laah, and believe that their Imaams know the unseen and that they are better than the Prophets as well as the Angels as documented in their classical references. Many Muslims are carried away by politics and don't see in the Raafidhah anything wrong because they are deceived by their revolutionary political positions. People mostly go by emotions on this and tend not to examine their creeds.
Linked to this fitnah is that most of the political Islamic groups in our times are aligned with them for the sake of politics. This position has done a great harm to ahlus-Sunnah in many parts of the Muslim World. For the sake of political and financial gains, they try to minimize the influence and danger of the Raafidhah on the Muslim Public. Allaahul Musta'aan.
Position of the Muslim towards Fitnah
Islam has set forth means of protection from fitan and made clear the position that the Muslims hould take vis-a-vis fitan.
Seeking refuge with Allaah: From that is, first, seeking refuge with Allaah from fitan, since Allaah is the One all capable of protecting and preventing the believer from falling into fitan. This can be done during salaah (prayers) and in times other than that. The Prophet (sallallaahu 'alayhi wasallam) advised us to make the following invocation in salaah before the tasleem saying,
“When one of you finishes the last tashahood, then let him seek refuge with Allaah from four things, 'Min adhaabi jahannam wa min adhaab al-qabr wa min fitnah al-mahyaa walmamaat wa min sharri fitnatil Maseeh ad-Dajjal' (From the punishment of Hell, and from the punishment of the grave, and from the afflictions of life and death, and from the evil affliction of the False Christ).” (Muslim)
The second means of protection is holding onto the book of Allaah and the authentic Sunnah of the Prophet (sallallaahu 'alayhiwa sallam), according to the understanding of the companions and those who followed them from the righteous predecessors. Allaah said:
“(Allaah) said: "Get you down (from the Paradise to the earth), both of you, together, some of you are an enemy to some others. Then if there comes to you guidance from Me, then whoever follows My Guidance shall neither go astray, nor fall into distress and misery.” (Q20[Ta-Ha]: 123)
The third means of protection from fitnah is talibul 'ilm ash-shari'an-naafi' (seeking the beneficial Islamic knowledge). The sources for this knowledge should be the authentic books of the righteous predecessors (salaf and the reliable scholars of ahlus-Sunnah, who follow the path of the salaf. This is where the Muslim should look to acquire the beneficial legal knowledge. Knowledge is from the greatest legal means of protection, as it protects against ignorance. Therefore, the knowledgeable person is the one who protects himself, his family, and in turn the society at large from affliction.
The fourth means of protecting against fitnah is cautioning others not to rebel against the general Muslim body and their leaders: This is because the Messenger (sallallaahu 'alayhi wasallam) directed the great companion, Hudhaifa ibn al-Yaman, to hold tight to the general body of Muslims and their leader when he asked concerning what to do if the time of fitan reaches him. When Hudhaifa asked what he should do if there is no general Muslim body, or Imaam (Leader), the Prophet (sallallaahu 'alayhi wasallam) replied,
“Then keep away from those sects, even if you have to bite upon the roots of a tree, until death reaches you whilst you are in that state.” (Bukhari)
This is something very important to remember, and it is to caution others against rebelling against the leaders, even if they are tyrants and oppressors, as long as there is no clear cut kufr, as the Prophet ( salla llaahu 'alayhi wasallam) said, “Unless you see clear kufr based on authority from Allaah.” Our Shaikh Muhammad ibn Saalihal-'Uthaimeen (RA) used to say that the clarity of the kufr of the leaders should be clearer than the sun on the clearest, brightest day; there should be no tiny clouds (meaning no possible doubt of his kufr) because this is something that leads to fitnah and bloodshed, as has been witnessed in many Muslim countries.
The fifth means of protecting against fitnah is preserving the taqwah of Allaah and holding to that: Taqwa means to act in obedience to Allaah on true guidance, seeking His reward, and to refrain from disobedience to Allaah on true guidance, fearing His punishment. Taqwa is the best protection against fitnah; it is the barrier between the person and following his desires. May Allaah, the Most High, guide us to all that is beloved to Him and pleasing to Him.
Wisdom and Benefits of Trials and Tribulations
In, tribulations, trials, misfortunes and calamities lie a number of benefits; these benefits have differing degrees of relevance, differing in accordance to the various ranks of people: Realising the greatness of Allah's Lordship and the humility of servitude: It is to this that the saying of Allah, Exalted is He, points to,
“Those who, when disaster strikes them, say, 'we belong to Allah and to Him will we return” (Q2 [Baqarah: 156). They acknowledge that they belong to Him, that they are but lowly servants of His, that they will return to Him for judgment and are subject to His decree and regulation. They know that they have nowhere to flee from Him and no way to escape Him.
Actualising sincerity for Allah, Exalted is He: This is because there is no way to repress hardship except by taking recourse to Him and there is no one that one can depend on to remove it except Him,
“If Allah touches you with harm, none can remove it but Him ...” (Q6[An'am: 17).
“When harm touches man he calls upon his Lord, turning in repentance to Him." (Q39 [az-Zumar: 8)
“When they embark on ships, they call on Allah, making their religion sincerely His” (Q29[Ankabut]:65)
Turning in penitence to Allah, Exalted is He, and directing ones heart to Him:
“When harm touches man he calls upon his Lord, turning in repentance to Him.” (Q39 [az-Zumar]: 8).
Submissiveness and supplication:
“When harm touches you at sea, those you call on vanish - except for Him alone!""It is Him you call on and, if He wills. He will deliver you from whatever it was that made you call on Him ... " (Q6 [al-An'am] :41)
“Say: ‘who rescues you from the darkness of the land and sea? You call on Him humbly and secretly:... ‘Say: 'Allah rescues you from it and from every plight, then you associate others with Him!” (Q6 [An'am]:63-64)
Forbearance: Allah says:
“Ibrahim was tender-hearted and forbearing.” (Q9 [Tawbah]: 114).
“… and We gave him glad-tidings of a forbearing boy.” (Q37[Saffat]: 101).
The Prophet (salallahu alayhi wa sallam) said [to Ashaj Abdu-l-Qays],
“You have two qualities that Allah loves: forbearance and deliberation.”(Muslim)
The ranking of forbearance differs in accordance to the magnitude of calamity; showing forbearance at the onset of the severest calamities is from its greatest manifestations.
Forgiving the human agent who caused the trial:
“... those who pardon others…“ (Q3 [Al-Imran]:134)
“…but if someone pardons and puts things right, his reward is with Allah.” (Q42[Shu'ra] :40)
Ibn Hibban (RA) said:
“It is necessary that the intelligent accustom his soul to forgiving people and to leave repaying evil with evil. This is because there is nothing that would silence an evil better than good treatment and beneficence and there is nothing that would stir up evil more than repaying evil with evil… Whoever desires copious reward, to receive devout love and good mention, let him experience the bitterness of opposing his base desires and taking to the way we have highlighted: joining relations when they have been severed; giving in the face of prevention; hilm (forbearance) in the face of ignorance; and forgiveness in the face of oppression, These are the greatest morals and manners of the religious.”
Patience and steadfastness in the face of affliction: This leads to Allah's love and increase in His rewards:
“... Allah loves the patient and steadfast …” (Q3[AI-Imran]: 14).
“The patient and steadfast will be repaid their wages in full without any reckoning.” (Q39 [Zumar]: 10)
The Messenger of Allah (salallahualayhi wa sallam) said:
“None has been given a gift better and more encompassing than patience.” (Bukhari)
Experiencing joy at the onset of calamity because of the many benefits it contains: The Messenger of Allah (salallahu alayhiwa sallam) said,
“By the One in whose hand is my soul, they [the righteous] would show joy at the onset of calamity as you show joy in times of ease." (Ibn Majah).
Ibn Mas'ud (RA) said:
"Truly amazing are the two detested ones: death and poverty!" (Abu Nua'im).
They showed joy at the onset of calamity because they knew full well that there is no comparison between its hardship and its fruits and benefits. This situation is comparable to one who is cured from severe illness after drinking bitter medicine.
The Messenger of Allah (salallahualayhi wa sallam) said:
"Allah tests you through tribulation in order to refine you just as you refine gold with fire. Among you are those who are left resembling pure gold - such is a person whom Allah has saved from evil deeds; amongst you are those who are left resembling gold of lesser quality such is a person who falls into some degree of doubt; and amongst you are those who are left resembling black gold such a person is one who gives in to the trial." (Bayhaqi - saheeh)
Ali (RA) said: "O son of Adam! Do not rejoice at wealth and do not despair at poverty. Do not become despondent at the onset of tribulation and do not rejoice at the onset of ease for gold is refined through fire and the righteous servant is refined through tribulation. You will not attain what you want except by leaving what you desire and you will not reach what you aspire to except through sabr. Expend all your efforts in carefully fulfilling the duties made obligatory upon you."
Being grateful at the onset of calamity because of the many benefits it contains: Comparable to this is the case of -a sick person thanking a doctor who has just amputated one of his limbs in order to save his life, even though this would serve to disable him to some extent.
Its expiating sins and errors:
"Any disaster that strikes you is through what your own hand shave earned and He pardons much." (Q42 [Shu'ra]:30).
The Messenger of Allah (salallahu alayhi wa sallam) said:
"The believer is not afflicted with illness or hardship, even if it be a worry that troubles him or a thorn that pricks him, except that his sins would be expiated as a result of it.” (Muslim)
Showing mercy to those who are undergoing affliction and coming to their aid: It is reported that Isa (alayhi salaam) would say: "People are either living in times of ease and wellbeing or facing tribulation, so be merciful to those who are facing tribulation and thank Allah for your own well-being."
Understanding the greatness of the blessing of ease and wellbeing: This is because blessings are never truly appreciated until one loses them.
Understanding what Allah, Exalted is He, has caused to be the outcome of these benefits in terms of reward in the Hereafter and realising the many hidden benefits it contains: Allah says:
" ... it may well be that you dislike something in which Allah has placed a lot of good." (Q4[Nisaa]:191).
Allah also says:
“… it may be that you hate something when it is good for you ..."(Q2[Baqarah]:216)
and
"Those who propagated the lie, do not suppose it to be bad for you; rather it is good for you."(Q24[Nur]:11).
When the tyrannical ruler took Sarah from Ibrahim, one of the hidden benefits of this trial was that later she was given Hajar as a servant who bore Ibrahim, Ismail, from whose progeny was born the Master of the Messengers and the Seal of the Prophets (salallahu alayhiwa sallam). Look and see how great the hidden benefit was in that trial! A poet said:
"How many are the blessings hidden under the veil of tribulations."
Another poet said:
"Perhaps something that is detested, hateful contains much blessings from Allah."
Tribulations and hardship prevents one from evil, vanity, boastfulness, arrogance, ostentation and oppression. Were Nimrod someone poor and feeble, blind and deaf, he would never have argued with Ibrahim concerning his Lord; however, he was deceived into this by his sovereignty as pointed out by Allah, Exalted is He. Were Fir'aun to have been similarly tested he would not have said:
"I am your Lord Most High!" (Q79[an-Naziat]:24)
Allah, Exalted is He, says:
" ... they were vindictive for no cause other than that Allah and His Messenger had enriched them from His bounty." "No indeed! Truly man is unbridled, seeing himself as self-sufficient."(Q96 [al-Alaq] :6-7)
"Were Allah to expand the provision of His servants, they would act as tyrants on the earth." (Q42 [ash-Shu'rah]: 27).
"Those who did wrong gladly pursued the life of luxury that they were given"(Q11 [Hud] :116).
" ... We would give them abundant water so that We could test them by it."(Q72[al-Jinn]:16-17).
"We never sent a warner into any city without the affluent people saying, 'we reject what you have been sent with'" (Q34[Saba]:34).
It is because of these great benefits that those who were tried most severely were the Prophets, then the righteous and then those closest to them. They were accused of being mad, magicians, fortune tellers; they were mocked and ridiculed,
"... but they were steadfast in the face of denial and injury they suffered ... " (Q6[alAn'am]:34)
It has been said to us,
"Or do you suppose that you would enter Paradise without facing the same as those who came before you? Poverty and illness afflicted them and they were shaken to the point that the Prophet and the believers with him said, 'when is Allah's help coming?' Be assured that Allah's help is very near." "We will test you with a certain amount of fear and hunger and loss of wealth, life and fruits. But give good news to the steadfast ...”(Q2[8aqarah): 155)
Allah also says:
“You will be tested in your wealth and in yourselves and you will hear many abusive words from those who were given the book before you and from the polytheists." (Q3 [AI-Imran]: 186). The Companions were evicted from their homes and lands, forced to flee leaving their possessions behind them, their tribulations went from severity to severity, their enemies multiplied in number, on occasion they were overcome and defeated, many of them were killed at Uhud and other places and battles, the Messenger of Allah (salallahu alayhi wa sallam) received injury in his face, one of his molar teeth was broken and his helmet was crushed into the sides of his head and split to expose his head; his enemies rejoiced and his associates despaired.
On the Day of al-Khandaq they were tried to the point that,
"… the believers were tested and severely shaken.” (Q33[Ahzab]: 11).
“… When the eyes rolled and the hearts rose to the throats …” (Q33 [Ahzab] :10).
They would live in a constant state of fear, destitution and poverty. They would be forced to tie rocks to their stomachs .out of severe hunger and the master of the first and last never ate his fill of bread twice in anyone day. He was injured in various ways to the point that they accused the chastity of his most beloved wife. Then towards the end of his life, he was tried with Musaylamah, Tulayhah and al-Ansi, all whom claimed prophethood. When he passed away, his armour was mortgaged to a Jew for thirty sa’ ofwheat. (Bukhari)
The Prophets and righteous have always faced trials and tribulations, with each person being tried in proportion to his religion. Some of them would be sawn in half but this would not make them renegade from their faith. The Messenger of Allah (salallahu alayhi wa sallam) said:
"The example of the believer is like that of a plant, the wind is always making it lean in one direction and then another in the same way the believer is always afflicted with trial.” (Bukhari).
al-Manawi in Fayd al-Qadir related that al-Ghazali said: "lf Allah, Mighty and Magnificent, holds back this world from you and frequently tries you with adversity and tribulation, know that you hold a great status with Him. Know that He is dealing with you as He does with His Awliya (friends) and chosen elite and is watching over you, have you not heard His saying,
“So wait steadfastly for the judgment of your Lord - you are certainly before Our Eyes." (Q52 [Tur]:48)
The state of hardship and tribulation causes the servant to turn towards Allah, Mighty and Magnificent. The state of ease, well-being and blessings causes the servant to turn away from Allah, Exalted is He
"When harm touches man, he calls on Us, lying on his side or sitting down or standing up. Then when We remove the harm from him he carries on as if he had never called on Us when the harm first touched him."(Q 10 [Yunus]:12.)
This is why they ate scarcely and wore modest clothing etc. so that they could be in a state that would lead them to turn back to Allah, Mighty and Magnificent, and devote themselves to Him. Being pleased and contented with the tribulation such that it would lead to the pleasure of Allah, Exalted is He. This is because both the righteous and sinner is afflicted with trial. Hence whoever is discontent at its onset, for him is displeasure and misery in this life and the Hereafter. Whoever is pleased and content with it, for him lies in store the good pleasure of Allah and that is greater than Paradise and what it contains, for Allah, Exalted is He, says,
"... and Allah's good pleasure is even greater." (Q9[Tawbah]:72)
i.e. greater than the Gardens of Paradise
10 Ways of Surviving the Fitnah of Women
Allaah has created man in a world of trials and tests, and He has made Paradise the abode of His friends and beloved ones, who preferred His pleasure over their own and preferred obedience to Him over their physical comfort. And He has made Hell the abode of those among His slaves who disobey Him and preferred their own whims and desires to the pleasure of their Lord. Allaah says:
"Such is the Paradise which, we shall give as an inheritance to those of our slaves who have been Al-Mutation (the pious)" (Q 19[Maryam]:63).
Also, He says:
"But as for him who feared standing before his Lord, and restrained himself from impure evil desires and lusts, verily, Paradise will be his abode."(Q79 [al-Naaz'i'aat]:40-41).
And He says concerning the people of Hell:
"Then, there has succeeded them a posterity who have given up As-Salaat (the prayers) [i.e. made their Salaat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times and have followed lusts. So they will be thrown in Hell"(Q19 [Maryam]: 59).
And He says:
"Then for him who transgressed all bounds, (in disbelief, oppression and evil deeds of disobedience to Allaah). And preferred the life of this world (by following -his evil desires and lusts), verily, his abode will be Hell-fire" (Q79 [al-Naazi'aat]:37-39).
So the Muslim must strive to worship Allaah and keep away from that which angers Allaah, for Allaah will not cause the reward of the one who does good to be lost:
"As for those who strive hard in Us (Our Cause), We will surely guide them to Our paths (i.e. Allaah's religion- Islamic Monotheism). And verily, Allaah is with the Muhsinoon (good-doers)" (Q29 [al-'Ankaboot]:69).
One of the fitnahs (temptations)with which we are tested is thefitnah of women, as the Prophet(sala llahu alayhi wa sallam) said:
"I have not left behind me any fitnah(temptation) more harmful to men than women."
There follow some of the methods by which we can avoid this temptation. We ask Allaah to set the affairs of the Muslims straight.
1 - Faith in Allaah: Faith in Allaah and fear of Allaah provide a safety valve and protect a person against committing haraam actions andfollowing his own whims anddesires. If the believer becomes aware that Allaah is always watching and if he ponders the meanings of His Names and Attributes, such as the All-Knowing, the All-Hearing, the All-Seeing, the Watchful, the Reckoned, the Preserver, the All-Encompassing, that will generate fear of Him in secret and in public, and will put a stop to disobedience towards Allaah, and will reduce the strength of desire that leads many people to commit haraam actions.
2 - Lowering the gaze and avoiding looking at haraam things: The gaze can generate bad thoughts in the heart, which then lead to ideas and then to desires, then to will and resolve, and then inevitably to doing haraam things. Think about the meaning of this verse which makes a connection between the first steps towards haraam and the end result. Allaah says:
"Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allaah is All-Aware of what they do" (Q24 [al-Noor]:30).
Ibn Katheer said: "This is a command from Allaah to His believing slaves, to lower their gaze and avoid looking at that which is forbidden to them so that they only look at that which they are permitted to look at. If it so happens that a person's gaze accidentally falls upon something haraam, he should turn his gaze away from it quickly.
3 - Warding off evil thoughts: Bad thoughts pose a danger to the heart. If a person dwells on them and does not push them away, they will develop into an idea, then into will and resolve, then this will inevitably lead to haraam actions. Beware of dwelling on passing thoughts; rather what you must do is to ward them off and crowd them out with good thoughts. The treatment, then, is to ward off these passing thoughts and keep yourself busy with beneficial thoughts.
4 - Marriage: It was narrated that "Abdullaah ibn Mas'ood said: The Prophet (salallahu alayhi wa sallam)said:
"O young men, whoever among you can afford it, let him get married, and whoever cannot, let him fast, for it will be a shield for him." (Bukhari)
5 - Fasting for those who cannot afford to get married: - because of the hadeeth quoted above, in which it says,
"… and whoever cannot, let him fast, for it will be a shield for him." (Bukhaari).
AI Qurtubi said: The less a person eats, the weaker his desire becomes, and the weaker his desire is, the less sin she commits.
6 - Keeping away from bad companions: The Prophet(saiallahu alayhi wa sallam) said:
"A man will follow the way of his close friends, so let each one of you look at who he takes as a close friend." (Abu Dawood)
7 - Keeping away from places of temptation: It is obvious that we are living in a society that is filled with temptation - media of all types, magazines, flirting in the marketplaces, satellite TV, the internet, etc. So you have to flee from all of these in order to keep your religious commitment sound.
8 - Do not make your houses graves. Make your house a reminder of obedience, not of sin: If a room is connected to sin for example, that will make a person commit sin repeatedly, because every time he enters that room he will remember the sin and may be provoked to commit the sin again. So he should make his room and his house a reminder of obedience to Allaah, so when he enters he sees the Mus-haf which he reads, and he remembers praying qiyaam al-layl for Allaah, and the regular Sunnah prayers that he offers in this room. Doing a lot of acts of worship in your house will make a connection in your mind between the house and doing good deeds, so you will do more and will think less of sin, and the calls of desire will grow less.
9 - Trying to make the most of your time in worshipping and obeying Allaah: Time is one of the great blessings that Allaah has bestowed upon His slaves, but there are many who are not making the most of it. It was narrated that Ibn 'Abbaas (RA) said: The Prophet(salallahu alayhi wa sallam) said:
"Two blessings which many people do not make the most of good health and spare time." (Bukhari)
10 - Remembering the blessings of the Hereafter: Particularly appropriate in this context is remembering al-hoor al-'iyn and their attributes, whom Allaah has prepared for those who are patient and steadfast in avoiding sin. This can help the Muslim to look at these transient haraam pleasures which only lead to regret and loss. We ask Allaah to help us to avoid temptation, both obvious and hidden. Praise be to Allaah the Lord of the Worlds.
This article was culled from the publications of Deen Communication Limited