الحمد لله رب العالمين، والصلاة والسلام على أشرف الأنبياء والمرسلين، نبينا محمد وعلى آله وصحبه أجمعين أما بعد
From Umm al-Mu’mineen ‘Aa-ishah (d.57/58H) (radhiyallaahu ‘anhaa) who said: “May Allaah have mercy upon Labeed, for he said (in a couplet of poetry):
‘Gone are those in whose shelter life was sweet. I remain behind amid a remnant, the like of a hide of a mangy beast.’”
So ‘Aa-ishah said: “How then if he were to come across this era of ours?”
‘Urwah (d.93/94H) said: “May Allaah have mercy upon ‘Aa-ishah, how then if she were to come across this era of ours?”
Az-Zuhree (d.124H) said: “May Allaah have mercy upon ‘Urwah, how then if he were to come across this era of ours?”
Az-Zabidee (d.146H) said: “May Allaah have mercy upon Az-Zuhree, how then if he were to come across this era of ours?”[1]
‘Abdur-Rahmaan ibn Abee Haatim mentioned a narration from Sufyaan ath-Thawree (d.161H) (rahimahumullaah) that he said: “It has reached me that the companions of Muhammad (sallallaahu ‘alaihi wa sallam) used to seek refuge from living to see these times, and they possessed knowledge that we do not. What then, of us – who have lived to see it with our scant knowledge and insight, our lack of patience and the scarcity of helpers in goodness, amidst the turbidity of the times and the corruption of the people?”[2]
Al-Hasan bin Thawab said: “Imaam Ahmad bin Hanbal (d.241H) (rahimahullaah) said to me: ‘I do not know of a time when the people were in greater need of seeking hadeeth than the present.’ I asked: ‘Why is that?’ He replied: ‘Innovations have emerged, whoever does not possess hadeeth – then he falls into them.’”[3]
Ibn Qutaibah (d.276H) (rahimahullaah) said: “There was a time when we used to excuse ourselves on account of ignorance, now, however, we find ourselves needing to seek excuse on account of knowledge. We used to hope for the gratitude of the people through offering guidance and directives, yet now we find ourselves content merely to remain safe. This is hardly surprising given the reversal of circumstances, nor is it to be disapproved of considering the changing times.”[4]
Ibn Battah (d.387H) (rahimahullaah) said: “We have come to live in a time when few remain whose religion stays intact, and salvation therein is arduous save for those whom Allaah preserves and revives by way of knowledge.”[5]
Imaam Muhammad bin al-Hussain al-Aajuree (d.360H) (rahimahullaah) said: “The strangers in this time of ours are those who hold fast to the Sunan and remain patient upon that. Likewise that they warn against innovations and remain patient upon that, and that they follow the traditions of the Salaf from the Imaams of the Muslims, and are those who recognize the nature of their era and the extent of its corruption as well as the corruption of its people. So they dispense themselves in rectification of their own selves.”[6]
Imaam Abul Mudhaffar as-Sam’aanee (d.489H) (rahimahullaah) said: “Indeed the truth is mighty, and the religion is a stranger, and times are full of trials.”[7]
Ibn al-Qayyim (d.751H) (rahimahullaah) said: “Shirk has come to dominate the majority of souls due to the prevalence of ignorance and the obscurity of knowledge, and so that which had been right became wrong and what was wrong became right, the Sunnah was treated as innovation and innovation as the Sunnah. The young were raised upon that and the old aged within it, the beacons of guidance were made to become obscure, and the strangeness of Islaam intensified ever more, scholars have become scarce, the foolish have gained predominance, the affair has worsened in gravity and hardship has grown severe.
Corruption has appeared on land and sea due to what the hands of people have earned. Yet, a group from the Muhammadi assemblage remains – upholding the truth and striving against the people of polytheism and innovation, until Allaah, The Glorified, inherits the earth and all who are upon it, and He is The Best of Inheritors.”[8]
Ash-Shaatibee (d.790H) (rahimahullaah) said: “…During that time I engaged in some public duties such as giving sermons and leading prayers and the like. Yet when I sought to adhere to being steadfast upon the correct path, I found myself a stranger among the generality of the people of the time, for their practices had become dominated by customs and their original traditions had been tainted by extraneous innovations. Such state of affairs were not deemed as innovations in previous eras – let alone in our own! The pious predecessors frequently drew attention to this very issue.”[9]
The preceding few statements and their likes were in reference to the respective eras of those that stated them, yet those were times in which the scholars were many and the people of hadeeth and knowledge of the religion were numerous. Notwithstanding that, such statements have been reported due to the trials that occurred and the changing circumstances that came about over time despite those times being better and more virtuous. How then through the great many fluctuations of time with regard to our time – one that is full of great trials that are turbulent and tumultuous?[10]
This should come as no surprise, since the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) said:
لا يأتي عليْكم زَمَانٌ إلَّا والَّذي بعدَه شَرٌّ مِنْه
((No time will come upon you except that the one that follows it will be worse than it.))[11]
Blissful therefore is the one who endures the prosperities, adversities and trials and tribulations and the incessant fluctuations of time with patience and strength of conviction. One does not attain everything he wishes for in life, winds blow in ways that ships do not always wish for, thus allocation may at times be followed by trial and affliction. Accordingly; life comes with its tests and challenges that are unique to us all, and are not always what we anticipated in life, at such times patience and perseverance are acclaimed marks of distinction.
So the believer understands that he will be tested with evil and with good, thus he is aware that life brings sorrows and joys alike, thus he embraces patience and gratitude for such times he is to anticipate. With those changes in life, one’s circumstances do not remain in one state, and therefore fluctuate at times and are ever prone to alternate. Allaah, The Most High, said:
وَتِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ
((And those are the days [of varying conditions] We alternate among the people.)) (Aal-‘Imraan: 140)[12]
He, The Majestic and Most High, said also:
وَنَبْلُوكُم بِالشَّرِّ وَالْخَيْرِ فِتْنَةً ۖ وَإِلَيْنَا تُرْجَعُونَ
((And We will test you with evil and with good by way of trial, and to Us you will be returned.)) (Al-Anbiyaa: 35)
Therefore it is important to understand the times in which we live, and of our duties within it in order to attain salvation. Especially in these later times that are tumultuous and beset by challenges, trial and tribulation.[13] In which beneficial knowledge and Prophetic guidance has decreased, instead giving rise to every iniquity, vice and deviation.[14] The believer is cautious of his era, and so works carefully for the Hereafter, through acts of righteousness, whilst safeguarding his heart, tongue and reputation.
Ibn ‘Abdil-Barr (d.463H) (rahimahullaah) said: “From the hallmarks of the rational and the learned one is that he understands the times in which he lives, he attends to his own affairs, and guards his tongue.”[15]
So in the vicissitudes of time, with its unpredictable shifts, sudden changes and uncertainties, one does not recline in comfort against it due to his knowledge that circumstances do not remain as one, life comes with its share of joys tests and tragedies. Astute therefore is he who perceives this, exerting his efforts whatever his circumstances, to succeed in this life and the next – the greatest of his pursuits, plans and priorities.
As was stated in the saying of some of the wise ones: “Whoever knows of the fluctuations of time, then he does not recline in ease upon it.”[16]
Abu Haatim Muhammad ibn Hibbaan al-Bustee (d.354H) (rahimahullaah) said: “The world is a surging sea, and the people swim amidst its waves. In respect to the parables that time sets forth for the creation, and how many similar instances there are from it. Everything within in that is destined to perish resembles the world itself.
The rational person knows that what did not endure for others will not endure for him, and that which was taken away from others will not be left with him. Thus, for the rational one, the goal of pursuing that which yields benefit in the Hereafter is more appropriate than the conduct of being consumed by stinginess regarding worldly wealth and amassing it without initially forwarding that which should take precedence in the Hereafter from righteous actions, along with avoidance of being deluded by the world and to take heed of how its fortunes shift for its people. There is nothing of greater consequence than life itself, and no greater detriment than squandering it for anything other than eternal life.”[17]
The Vicissitudes of Time and the Fluctuations of the Circumstances of This World Are Proof of Its Eventual Cessation – It is in the Hereafter That the Life of Permanence Awaits
So if it is clear that this abode is one of passage and not of permanence and perpetuity, then it is incumbent to give preference to the abode of permanence in the Hereafter, and a life therein of infinitude and eternity.
Al-‘Allaamah ‘Abdur-Rahmaan al-Mu’allimee (d.1386H) (rahimahullaah) said[18]: “The rational person is not the one who strives merely to amass his wealth, and indulge in life, and wear fine clothes, feast on rich food and drink or adorn his youth. By no means! By Allaah, the rational person is the one who gives preference to the eternal over the ephemeral, the everlasting over the fleeting, the superior over the inferior and good over evil. He who chooses the abode of permanence over the abode of passage, and the place of residence over the highways of journey.
What sensible person would strive to furbish a place where he does not intend to stay, while neglecting the place in which he will come to reside?
What discerning individual would lavishly decorate a road he is merely passing through – soon to leave it behind, while allowing his true residence to fall into ruin? That is nothing but madness.”[19]
Therefore one should not become arrogant over that which he has been granted in this journey to the Hereafter, nor despair over that which has been lost, for the days bring much change and the vicissitudes of time are long since decreed. Glory be to He Who regulates the affairs of creation, as realms fluctuate in shifting tide, in His infinite wisdom virtues hide, through which He guides us unaware[20] whether ordainment is to be denied or whether destined to proceed. Time brings great changes and turn of events constantly shift throughout its seasons, the heart learns to endure its prosperities and adversities in the hope its efforts finally succeed. Indeed time leaves its mark upon nations, mountains and landscapes, an admonition for mankind, how then for the people of Tawheed?
Take heed of the lessons of time,[21] for the longest seasons wear the pledges once sworn as days unfold their quiet truth, unravelling bonds[22] and friendships,[23] through changing tides, loyalties and interests alter, few endure the distance to remain beside us – time reshapes a once unwavering extent. Take heed of the fluctuations of time, for through its fair-weather and its storms it reveals true essences and true natures – more emphatically and telling than speech, not just in the past but also the present. As the turn of events continue and circumstances shift, time tells and reveals much – the gratifying as well as the unpleasant!
Ibn al-Jawzee (rahimahullaah) said: “Time is the most earnest of discipliners, and the most eloquent of proclaimers. So pay attention to its awakening and take heed of its expressions.”[24]
Al-Mawardee (d.333H) (rahimahullaah) said: “Shifting circumstances brings an intoxication that lays bare the hidden depths of a one’s character and the secrets stored within, especially when such changes strike abruptly without gradual onset and befall without preparedness. Indeed, as the wise ones have said: ‘It is through the fluctuations of circumstances that the true essences of men become known.’”[25]
Man was created into hardship,[26] yet for the believer who is under affliction, patience is the element of resolve[27] – whether adversities be slight or whether they proliferate and surge. The fluctuations of the circumstances of this world are proof of its eventual cessation, for most things, once they reach perfection, a decline begins to emerge. One should not be deluded by the sweetness of life, he for whom one era delights, others that distress are sure to converge.
Al-Haafidh Ibn Rajab (d.795H) (rahimahullaah) said: “Nothing conveys the flaw of this world more emphatically than a mention of its transience and the fluctuation of its circumstances – the clearest proof of its inevitable end and eventual cessation.
For its health gives way to sickness, its existence to non-existence, its youth to old age, its bliss to unhappiness and its life to death. So the souls part from the bodies, its habitation turns to ruin, and its union gives way to the parting of loved ones. All that is above the dust (soil) is dust.”[28]
The believer is aware that this worldly life is temporal and short, and that his time within it limited and is certain to end beyond which he will be no more. He must part and leave all including his family and wealth behind, taking only his deeds along with him, as did those that came before. So knowing this he does not make this abode the object of his desire and aspiration, nor is he betaken by its distractions and deceived by its splendour and allure. Rather, he aspires to and works for an abode of everlasting bliss in existence at this very moment, an abode that shall never cease – one that is sure to endure.
Ibn Hibbaan (rahimahullaah) said: “It is incumbent upon the rational person not to be deceived by the world, its splendour, beauty and allure, to the point of becoming preoccupied with it at the expense of the enduring Hereafter and everlasting favours. Rather, one should regard it just as Allaah has designated it; for its ultimate fate is inevitably one of cessation, its structures crumble, its inhabitants perish, its splendour fades and its foliage withers. No one remains – whether an arrogant ruler in power or a destitute scorned pauper except that the cup of death comes to pass among them. Then they are betaken to the soil, decaying until they revert to their original state of nonexistence.
Ultimately, The Knower of the unseen inherits the earth and all who dwell upon it. Therefore, the rational person does not place reliance upon an abode that is characterised in such manner, nor does he find serenity in a world defined by such traits, especially when there is stored for him that which no eye has seen, no ear has heard and no human heart has ever conceived. Yet he begrudges parting with that small amount whilst accepting the loss of that great abundance!”[29]
An Ever Changing World and the Outlook of the Believer Who Journeys the Course of Life Upon Insight
The life of this world and the events that occur within it are ever passing, like the passing of fleeting clouds, transpiring for a duration of time and then moving along, whether prosperity or adversity, all pass by and circumstances constantly shift throughout their varying levels. Yet that which Allaah chooses is better for the believer, and in His choice for His servant and in His mercy and reward is that in which the believer finds hope and in which he revels. All while he weathers those fluctuations with knowledge[30] and Taqwa[31], safeguarding his religion from the many foes, rogues and devils. Still, it is those times of tribulation that are often most challenging, so prepare for the calamities of time with that which repels their perils:
تعرَّفْ إلى اللهِ في الرَّخاءِ يعرفُك في الشدَّةِ
((Know Allaah during times of prosperity, He will know you in times of adversity.))[32]
So upon the believer is that he encounters times of ease with gratitude, and those times of tribulation with patience and steadfastness, remaining within these stipulations beyond which he must not transcend. Allowing the hardships to pass in this state, and facilitates for himself – to the best of his ability, that which will help endure such times while seeking his Lord’s assistance – since upon Allaah do the believers depend.[33] The life of this world is indeed a short journey that has begun, and for each and every one of us is sure one day to come to an end.
Ibn al-Qayyim (rahimahullaah) said: “The people, ever since they were created, they do not cease to be travellers, and they have no descent from their riding mounts except in Paradise or the Fire, and the rational one knows that journeying is founded upon hardship and embarking upon dangers. So it is from that which is unfeasible in custom and manner to seek bliss, delight and comfort within it. That is only after the end of the journey.”[34]
Taqwa (piety and dutifulness to Allaah) is key to success in this life and that which is to come. Bringing relief from calamities and distresses and providing a way out of every complexity and conundrum. Look to the people of Taqwa before us, how they were delivered from the greatest of plights that had no easy answers, yet due to their Taqwa, the predicaments were lifted – coming undone. Allaah, The Most High, said:
وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا
((And whoever fears Allaah, He will make a way out for him.)) (At-Talaaq: 2)
He, The Exalted in Might, said likewise:
وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مِنْ أَمْرِهِ يُسْرًا
((And whoever fears Allaah, He will make his matter easy for him.)) (At-Talaaq: 4)
Imaam al-Baghawee (d.516H) (rahimahullaah) said: “Meaning Allaah will make the affair of the life of this world and the Hereafter easy over him.”[35]
Al-Haafidh Ibn Katheer (d.774H) (rahimahullaah) said: “Meaning: that He will make his affair easy for him and facilitate it upon him, and will provide relief close at hand for him, and an imminent way out.”[36]
From the advice of the Salaf in this regard, from Younus bin Jubair who mentioned; “We escorted Jundub bin ‘Abdillaah[37] upon departure, so I said to him: ‘Admonish us.’ He said: ‘I admonish you with the Taqwa of Allaah, and I admonish you with the Qur’aan. For indeed it is illumination on a dark night, and guidance by day. Act in accordance to it despite what may occur from strain and poverty. So if tribulation presents itself, then put forth your wealth at the exclusion of (safeguarding) your religion, and if the tribulation should exceed, then put forth your wealth and yourself at the exclusion of (safeguarding) your religion. Ruined indeed is he who ruins his religion, and pillaged is he who pillages his religion. Know that there is no more poverty after Paradise, and no more affluence after the Fire.’”[38]
Ibn al-Jawzee (rahimahullaah) said: “Know that time does not remain permanently in a single state of circumstance, as He, The Mighty and Majestic, said:
وَتِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ
((And those are the days [of varying conditions] We alternate among the people.)) (Aal-‘Imraan: 140)
Therefore at times it will be poverty and other times it will be affluence, and at times it will be honour and other times it will be lowliness, and at times the partisans will be pleased and at other times the enemies will gloat in maliciousness.
So blissful is he who adheres to a singular fundamental in every circumstance – and it is the Taqwa of Allaah, The Mighty and Majestic.
If he becomes affluent – it adorns him, if he falls into poverty – it opens the doors of patience upon him, if he is granted well-being – the blessing is made complete upon him, and if he faces affliction – it lends him endurance.
It harms him not whether time brings him descent or ascent, or whether it brings him exposure, or whether it satiates him or leaves him hungry. For all such things are short-lived and prone to change, whereas Taqwa is the basis of security and well-being, a guardian that does not sleep, one that takes hold by the hand after a stumble and brings to a halt at the boundary.”[39]
How then is the enduring pre-eminence of the people of Taqwa as a mark of their noble ascension? Indeed the good outcome is for the people of this virtue so striving to attain it in secret and in open is a worthy endeavour – one that deserves our closest attention. They are those endowed with acumen and discernment, deciphering a changing world with perceptive hearts that capture true essences, with patience and sound judgement – truly their insight is a deeper comprehension.
Ibn Hibbaan (rahimahullaah) said: “The rational one deduces that which he does not see from the world with that which he has already come to see, and entwines that which he has not heard from it with that which he has already come to hear, and that which he has not attained from it to that which he has achieved, and that which remains of his life with that which has already come to pass, and that which he did not attain from it with that which he has already been given. He does not place reliance upon wealth, even if he finds himself in prosperity, because wealth appears and then disappears, whilst sound intellect remains and does not depart, and if intelligence were a tree, it would surely be of the finest of trees, just as, if patience[40] were a fruit, it would surely be of the noblest of fruits.”[41]
As such, with all that comes to pass, the believer weathers the storms of time, while asking for firmness upon his religion – an attribute which at the point of death he knows he will especially require. It is a weighty undertaking to remain steadfastness upon the straight path, a quality they have been commanded with and a hallmark of the believers to which they aspire.
Allaah, The Most High, said:
فَاسْتَقِمْ كَمَا أُمِرْتَ
((So stand firm as you have been commanded.)) (Hud:112)
There occurs in the hadeeth of Sufyaan bin ‘Abdillaah Ath-Thaqafee (radhiyallaahu ‘anhu):
قُلتُ: يا رَسولَ اللهِ، قُلْ لي في الإسلامِ قَولًا لا أسألُ عنه أحَدًا بَعدَك، وفي حَديثِ أبي أُسامةَ: غَيرَك، قال: قُل: آمَنتُ باللهِ، ثمَّ استَقِمْ
I said: “O Messenger of Allaah! Tell me a word in Islaam about which I can ask no one besides you.” He (sallallaahu ‘alaihi wa sallam) said:
((Say I believe in Allaah – and then remain steadfast.))[42]
The noble station of steadfastness is to stand before Allaah in truth and sincerity for the fulfillment of one’s covenant with Him both outwardly and inwardly, not for the short-term but traversing life long – from which the believer never relents nor does he tire. Steadfastness is a virtue needed throughout life, to attain salvation in the Hereafter and be entered into gardens of bliss, and be saved from the Fire. Fear of misguidance after true guidance is a sentiment that dwells within the hearts of those grounded in knowledge and possess true understanding – truly the garment of Taqwa is the better attire.[43]
Allaah, The Most High, said:
وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ * رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ
((And those who are firmly grounded in knowledge say: “We believe in it; all of it is from our Lord.” And none receive admonition except those of understanding. [They say] “Our Lord! Let not our hearts deviate [from the truth] after You have guided us, and grant us mercy from You. Indeed, You are the Bestower.”)) (Aal-‘Imraan: 7-8)
To guard against such relapses, the believer must remain ever-mindful of his Lord – in private and in public, outwardly and inwardly, preserving his Eemaan with the greatest of vigilance. Safeguarding himself and his deeds, in staying clear of all that is displeasing to his Lord through acts of obedience with due diligence. In time, the greatest of battles he fights in his life will be to remain firm upon his faith, the ongoing warfare rages both sides of the heart, it is there that bitter duels test true mettle – when assailed by conflicts of sudden imminence.[44]
Allaah, The Most High, said:
وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا
((And those who strive for Us, We will surely guide them to Our Paths.)) (Al-‘Ankaboot: 69)
Indeed the Prophet (sallallaahu ‘alaihi wa sallam) would supplicate for the firmness of the heart upon the religion, as he (sallallaahu ‘alaihi wa sallam) would say:
يا مقلِّبَ القلوبِ ثَبِّتْ قلبِي على دينِك
((O Turner of the hearts, keep my heart firm upon Your religion.))[45]
With this firmness it does not matter if they are outnumbered by those who oppose true guidance –nor are they troubled by those that rage in enmity and belligerence. Those that strive in the path of their Lord upon insight are guided, Allaah has promised the believers with firmness in this life and the next – those that were true in their quest for deliverance.
Allaah, The Exalted in Might, said:
يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَيُضِلُّ اللَّهُ الظَّالِمِينَ
((Allaah keeps firm those who believe, with the word that stands firm in worldly life and in the Hereafter. And Allaah sends astray the wrongdoers.)) (Ibraheem: 27)
So whoever is true to Allaah, then Allaah will suffice him and guide his affairs, however times may change and circumstances alter to an extent that the true believers become the strangers[46] and Islam is deemed strange. With the passage of time and through all the prosperities and adversities; the believer withstands all,[47] staying true to the principles of his religion, in this he does not change.[48]
On the authority of ‘Abdullaah bin ‘Amr (radhiyallaahu ‘anhu) who said that the Prophet (sallallaahu ‘alaihi wa sallam) said:
إنَّ مثلَ المؤمنِ كمثلِ القطعةِ من الذهبِ، نفخ فيها صاحبُها فلم تتغيَّرْ، و لم تنقصْ
((Indeed the similitude of the believer is that of a piece of gold. Its owner blows upon it; yet it does not change nor does it diminish.))[49]
Al-Hasan al-Basree (rahimahullaah) said: “The believer is met by one era after another with a consistent nature and a single countenance, whereas the hypocrite is met by them being inconsistent and prone to fluctuation – attempting to resemble every crowd and drifting with every wind.”[50]
Shaikh ‘Abdul-‘Azeez bin Baaz (rahimahullaah) said: “This is how the believers are in every age, they must exercise patience upon adversities and remain steadfast upon the truth until relief comes to them from Allaah, The One free of all imperfections.”[51]
Those that came before us from the earliest part of this nation, remained true to their covenant with Allaah, a generation unsurpassed. In due season they will come to reap the fruits of their labour, and of their great virtues and of the merits they amassed. They are the ideal precedent for those who come after, exemplars in adhering to right guidance and in how to holdfast. In their model the believer seeks enlightenment in being true in his covenant with his Lord – resolute and steadfast. However the world may change around him he upholds the way of the Salaf, he does not change or stand down from his duty to his Lord due to the tests of time – but come what may he stands firm to the last.
مِّنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ ۖ فَمِنْهُم مَّن قَضَىٰ نَحْبَهُ وَمِنْهُم مَّن يَنتَظِرُ ۖ وَمَا بَدَّلُوا تَبْدِيلًا
((Among the believers are men who have been true to their covenant with Allaah, of them is he who has fulfilled his obligation, and among them is he who awaits. And they did not change in any alteration.)) (Al-Ahzaab: 23)
وبالله التوفيق
وصلى الله وسلم على نبينا محمد وعلى آله وصحبه أجمعين
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[1] Reported by Al-Busiree in Al-It-haaf al-Khairah al-Maharah (vol 6 p.145) and At-Tabaree in Tahdheeb al-Aathaar (no.204) and Al-Baihaqee in Az-Zuhd al-Kabeer (no.215) and Al-Haithamee in Bughyah al-Baahith ‘an Zawaa-id Musnad Al-Haarith (no.895) and Al-Haafidh Ibn Hajr in Al-Mutaalib al-‘Aaliyah (vol 11 p.520 no.2599) and Abu Nu’aym in Ma’rifah as-Sahaabah (vol 4 p.179 no.5964) and Adh-Dhahabee in Siyar A’laam an-Nubalaa (vol 2 p.198.) Al-Haafidh Al-‘Alaa’ee declared the narration and subsequent sequence of statements that follow as Saheeh at-Tasalsul (an authentic sequence of statements) in Al-Musalsalaat al-Mukhtasarah (p.62).
Note: Shaikh Humood at-Tuwaijiree (d.1413H) (rahimahullaah) mentioned after citing the above narration: “I say: May Allaah have mercy upon us and upon all of them. If this was their statement concerning the first century which was the best of the centuries of this Ummah as attested to by the Messenger of Allaah (sallallaahu ‘alaihi wa sallam), what then would be said concerning the subsequent centuries leading up to our own in the late fourteenth century? And Allaah’s aid is sought.” (Ghurbatul Islaam vol 1 p.120)
I say: May Allaah have mercy upon us and upon all of them. What is to be said concerning our time in the mid fifteenth century after the Hijrah, in reference to which Shaikh Hammaad al-Ansaaree (d.1418H) (rahimahullaah) stated: “Indeed the scholars spoke of the fifteenth century before its advent. They informed concerning the abundance of tribulations that would occur within it.” (Al-Majmu’ fee Tarjumah al-‘Allaamah al-Muhaddith ash-Shaikh Hammad bin Muhammad al-Ansaaree vol 2 p.683)
[2] Al-Jarh wa Ta’deel vol 1 p.84
[3] Manaaqib Ahmad bin Hanbal p.251 and Al-Adaab ash-Shar’iyyah vol 2 p.126
[4] Islaah Ghalat Abee ‘Ubaidah fee Ghareeb al-Hadeeth p.46-47
[5] Al-Ibaanah al-Kubraa vol 1 p.366
[6] Kitaab al-Ghurabaa p.79
[7] Al-Intisaar le-As-haabil Hadeeth p.26. Our Shaikh Al-‘Allaamah al-Fawzaan (hafidhahullaah) said: “As time passes, the sense of strangeness intensifies and trials become plentiful. So the Muslims are in even greater need to pay attention and adhere to the methodology of the Salaf.” (Manhaj as-Salaf as-Saalih wa Haajah al-Ummah Ilaihi p.12)
[8] Zaadul Ma’aad fee Hadyi Khair al-‘Ibaad vol 3 p.507
[9] Al-I’tisaam vol 1 p.9
[10] Ponder over the words of Al-‘Allaamah Siddeeq Hasan Khan (d.1307H) (rahimahullaah) in his description of his era in the latter part of the nineteenth century (CE) when he said: “Allaah Knows best what is yet to occur in future times, and what the outcome of the human race will be. For the era of Prophethood has long since passed, tribulations have emerged and great trials have become widespread, the spirit of nobleheartedness and benevolence has vanished, and the fledglings of philosophy and foul materialists have unleashed their tongues to attack the religion and harm the Muslims. Dishonesty has proliferated, and the love of the calf (worshipped besides Allaah) has become deeply ingrained in the hearts of creation. You see the people outwardly resembling the living, yet inwardly they are the fiercest of enemies, their inclination to amassing food, drink, clothing, vehicles, dwellings and recreations as well as enhancing them exceeds their inclination to acquire knowledge and earn virtues and moral perfection, to the point where they have rejected that which their predecessors had been upon.” (At-Taaj al-Mukallal min Jawaahir Maathir al-Tiraaz al-Aakhir wal-Awwal p.548)
This was the assessment in that century, a time which by today’s standards is considered to have been a better time, then examine the description of these later times through the words of Shaikh Humood at-Tuwaijiree (rahimahullaah) who said: “In these times, melancholy, anxiety, distress and sorrow have overcome every Muslim who possesses life in his heart as well as a religious sense of honour. This stems from witnessing the undermining of Islaam and its people, and the way nations converge upon them from every direction, and due to observing how Muslims vie for worldly matters and exert themselves in futile pursuits while turning away from that in which lies their honour, glory, and happiness in this life and the Hereafter, as well as seeing the frailty, feebleness, disunity, loss of influence and the disappearance of the awe they once inspired in the hearts of their enemies. All these painful calamities are the consequences of sin and wrongdoing, and of opposing the Prophetic Sunnah and the path of Salafiyyah.” (Ghurbatul Islaam vol 1 p.122)
[11] Reported by Al-Bukhaaree (no.7068) from the hadeeth of Anas bin Maalik (radhiyallaahu ‘anhu)
[12] After citing the above ayah Ibn al-Qayyim (rahimahullaah) said: “He (Allaah, The Most High) informed that He alternates the days of the life of this world between the people, and that they are of the transient things which are present. He divides them in turns of alternation between His allies and His enemies, contrary to the Hereafter, for its glory, triumph and hope are exclusively for those who believe.” (Zaadul Ma’aad fee Hadyi Khair al-‘Ibaad vol 3 p.222)
[13] The following are a few statements of some of the scholars of the modern era regarding these later times: Shaikh ‘Abdul ‘Azeez bin Baaz (d.1420H) (rahimahullaah) said: “Today you are in an era of strangeness and scarcity of knowledge and a prevalence of ignorance and an abundance of proponents of innovation, corruption and ruination. Therefore strive to adhere to the truth and keep company with the people of truth and beware of accompanying the wicked. Devote yourself to knowledge and the pursuit of knowledge, and devote yourself to the Great Book of Allaah, for it is the basis of all good.” (Hadeethul Masaa min ad-Duroos wal-Muhaadaraat wat-Ta’leeqaat p.222).
He said also: “Indeed this era is one of profound estrangement, calamitous in regard to intermingling, severe in tribulation, save for he who is safeguarded by Allaah and is granted success. Otherwise the danger is very great.” (Majmu’ Fataawa wa Maqaalaat Mutanowwa’ah vol 23 p.193)
Shaikh Hammaad al-Ansaaree (rahimahullaah) said: “This time in which we live is troubled with vast disarray that is new, a kind we had never known before.” (Al-Majmu’ fee Tarjumah al-‘Allaamah al-Muhaddith ash-Shaikh Hammad bin Muhammad al-Ansaaree vol 2 p.582)
He said also: “I call this era the era of problems.” (Al-Majmu’ fee Tarjumah al-‘Allaamah al-Muhaddith ash-Shaikh Hammad bin Muhammad al-Ansaaree vol 2 p.578)
He said likewise: “This era is an era of insubordination against Allaah, The Mighty and Majestic.” (Al-Majmu’ fee Tarjumah al-‘Allaamah al-Muhaddith ash-Shaikh Hammad bin Muhammad al-Ansaaree vol 2 p.585)
Shaikh Rabee’bin Haadi al-Madkhali (d.1447H) (rahimahullaah) said: “Life has changed, Islaam has become deeply estranged, and the Sunnah is at the utmost estrangement.” (Adh-Dharee’ah ilaa Bayaan Maqaasid Kitaab ash-Sharee’ah vol 1 p.355)
Our Shaikh, Al-Allaamah Muqbil bin Haadi al-Waadi’ee (d.1422H) (rahimahullaah) said: “We are in an era of tribulations, and nothing saves us from tribulations except Allaah, The Glorified and Most High, then beneficial knowledge.” (Qomu’l Mu’aanid wa Zajr al-Haaqid al-Haasid vol 2 p.370)
He said also: “We are in a time of tribulations; no one can save us from it except our Lord, The Mighty and Majestic. Likewise adhering firmly to the Book of Allaah and the Sunnah of the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) is considered a safeguard against tribulations.” (Tuhfatul Mujeeb ‘alaa As-ilah al-Haadhir wal-Ghareeb p.281)
He stated likewise: “We are in a time of trials, whenever one trial passes, a trial greater than it follows.” (Tuhfatul Mujeeb ‘alaa As-ilah al-Haadhir wal-Ghareeb p.280)
[14] Shaikh Humood at-Tuwaijiree (rahimahullaah) said: “You will not see a Muslim whose heart Allaah has illuminated with the light of knowledge and Eemaan in these times of ours except that he is like one holding onto a hot coal, he remains in pain and anguish due to that which he sees from the many deficiencies and alterations in all affairs of religion, the breakdown of many of Islaam’s fundamental and firm ties, and the disregard shown for its great pillars, and the scarcity of allies who assist in goodness amidst a multitude of those that oppose him and are hostile toward him.” (Ghurbatul Islaam vol 1 p.122)
[15] Al-Kafee Fee Fiqh Ahlil Madeenah Al-Maalikee p.610. In the above quote Ibn ‘Abdil-Barr (rahimahullaah) continued: “While remaining wary of his associates. For since times of old, people have been not been harmed except by their own acquaintances. Yet the deluded one is he who is misled by their praise of him, and the ignorant is he who ratifies them, despite what he knows to be true of his own self.”
[16] Al-Mujaalasah wa Jawaahir al-‘Ilm vol 5 p.153
[17] Rawdatul ‘Uqalaa wa Nuzhatul Fudhalaa p.233-234 – with slight abridgement.
[18] Athaar Ash-Shaikh Al-‘Allaamah ‘Abdur-Rahmaan bin Yahyaa al-Mu’allimee – Al-Khutab wal-Wasaaya vol 22 p.11-12
[19] Ibn al-Jawzee (597H) (rahimahullaah) said: “My brothers; travel has been ordained upon us, why then should we seek to settle in an abode that is not our true place of settlement? The years are way stations, the months are stages of journey, the days are miles, the breaths are steps, and sins are the marauders. The profit is Paradise, and the loss is the Fire.” (Bahr ad-Dumoo’ p.56)
[20] The Prophet Yusuf (‘alaihis salaam) said:
إِنَّ رَبِّي لَطِيفٌ لِّمَا يَشَاءُ ۚ إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ
((Indeed, my Lord is Subtle and Kind unto whom He will. Truly He! It is He Who is The All-Knowing, The All-Wise.)) (Yusuf: 100)
Regarding this ayah Ibn al-Qayyim (rahimahullaah) said: “He informs that He is Subtle and Kind with that which He so Wishes, so He grants it through methods that are disguised that the people are unaware of, and His Name is Al-Lateef (The Subtle and Kind), this comprises His Knowledge of the intricate and complex matters and of His Conveyance of Mercy through ways that are disguised. Therefore the outward nature of that which Yusuf was tested with by way of being separated from his father and being incarcerated in prison and his being sold as a slave, then the woman in whose house he was had sought to seduce him and she lied upon him and his subsequent imprisonment were trials and calamities, yet in their inner essence they were blessings and victories. Allaah made them a means for his bliss and prosperity in the life of this world – as well as in the Hereafter.” (Shifaa al-‘Aleel p.64 – with slight abridgement)
[21] Ibn al-Jawzee (rahimahullaah) said: “My brothers; beware of the slumbers of the unversed, and seize the fleeting moments of life, break free of idleness, for it severs any room for excuse. Listen carefully to the warnings of time – for that which the deep darkness of night envelops gives way to the dazzling brilliance of day, and act with resolve, for ruin and wretchedness befalls the one who is content to stand upon the crumbling edge of a precipice.” (Al-Mud-hish p.155-156)
[22] Imaam al-Aajuree (rahimahullaah) said: “Whoever wishes to reach the levels of the Ghurabaa (strangers), then let him be patient upon the shun of his parents and his wife and his brothers and his kinships.” (Al-Ghurabaa p.38)
[23] Ibn Hazm (d.456H) (rahimahullaah) said: “The happiest person of all in his worldly life is the one whom, time does not compel him to have to put his brethren to test.” (Kitaab Al-Akhlaaq was-Siyar p.71)
[24] Al-Mud-hish p.168
[25] Adab ad-Dunya wad-Deen p.252
[26] As Allaah, The Most High, said:
لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ
((Verily, We have created man into hardship.)) (Al-Balad: 4)
[27] Al-Hasan al-Basree (d.110H) (rahimahullaah) said: “Contentment is venerable, however patience is the element of resolve of the believer.” (Majmu’ Rasaa-il Ibn Rajab vol 3 p.150)
[28] Lataa-if al-Ma’aarif p.70
[29] Rawdatul ‘Uqalaa wa Nuzhatul Fudhalaa p.231
[30] Ibn al-Qayyim (rahimahullaah) said: “True happiness of the soul, the spirit, and the heart. It is the happiness derived from beneficial knowledge and its fruits. For it endures through the changing of circumstances and accompanies the servant on all his journeys – across the three abodes, the abode of this world, the abode of the Barzakh, and the abode of Permanence.” (Miftaah Daarus Sa’aadah vol 1 p.297)
[31] Ibn al-Qayyim (rahimahullaah) said: “Whoever is patient and excels in patience and remains steadfast and is fearful of Allaah, then for him is the good outcome in the life of this world and the Hereafter, and Allaah, The Most High, has passed judgment as stipulation which never changes that: the good outcome is for Taqwa (piety and dutifulness) and that the good outcome is for the people of Taqwa.” (Ad-Daa wad-Dawaa p.361)
[32] A portion of a longer hadeeth of Ibn ‘Abbaas (radhiyallaahu ‘anhumaa) reported by Ahmad (no.2803) and Al-Haakim in his Mustadrak (no.6303) and At-Tabaraanee in Mu’jam al-Kabeer (vol 11 p.123 no.11243) and ‘Abd bin Humaid (no.635) and Al-Baihaqee in Ash-Shu’ab al-Eemaan ( no.1074) and Ibn Abee ‘Aasim in As-Sunnah (p.318). It was declared Saheeh le-ghairihi (authentic due to a supporting narration) by Shaikh Al-Albaanee in At-Tawassul wa Anwaa’ihi wa Ahkaamihi (p.35).
[33] Ibn al-Qayyim (rahimahullaah) said: “Lightening the affliction from oneself can be done in one of two ways: The first of them is that one should count the blessings of Allaah upon him and His facilitations of him. So if he finds himself unable to count them, and despairs of enumerating them, his current hardship will seem insignificant, and he will see it – in relation to the countless facilitations afforded by Allaah and His blessings like that of a drop in the ocean. The second: Remembering past blessings bestowed upon him by Allaah. This pertains to the past, while enumerating facilitations and benevolent favours pertains to the present. While observation of the fine reward as well as awaiting the comfort of relief pertains to the future. Yet one of them is in this world, and the other is on the Day of Recompense.” (Madaarij as-Saalikeen vol 2 p.139)
[34] Al-Fawaa-id p.276
[35] Ma’aalim at-Tanzeel vol 4 p.358
[36] Tafseer al-Qur’aan al-‘Adheem vol 7 p.287
[37] Jundub bin ‘Abdillaah bin Sufyaan al-Bajalee (radhiyallaahu ‘anhu) was a companion of the Prophet (sallallaahu ‘alaihi wa sallam), who conveyed a number of ahaadeeth, he later resided in Al-Kufah and Al-Basrah. He died around the year 70 after the Hijrah. (Refer to: Tabaqaat Ibn Sa’ad vol 6 p.35 and At-Tareekh al-Kabeer vol 2 p.221 and Al-Isaabah fee Tamyeez as-Sahaabah vol 1 p.248 and Usd al-Ghaabah fee Ma’rifah as-Sahaabah vol 1 p.304 and Siyar A’laam an-Nubalaa vol 3 p.174.)
[38] Siyar A’laam an-Nubalaa vol 3 p.174
[39] Sayd al-Khaatir p.123-124
[40] Ibn al-Jawzee (rahimahullaah) said: “My brothers, ponder over the outcomes of patience, and in regard to the trial envisage the illumination of reward. Since whoever visualises the cessation of the trial and the continuity of praise, then endurance of tribulation becomes easy upon him, and whoever reflects upon the cessation of the delights and the continuity of infamy, then its abandonment becomes easy upon him, and there is none that perceives such outcomes except one of perceptive insight.” (At-Tabsirah vol 1 p.145)
[41] Rawdatul ‘Uqalaa wa Nuzhatul Fudhalaa p.25
[42] Reported by Muslim (no.158)
[43] As Allaah, The Most High, said:
وَلِبَاسُ التَّقْوَىٰ ذَٰلِكَ خَيْرٌ
((And the garment of Taqwa – that is better.)) (Al-A’raaf: 26)
[44] Ibn al-Qayyim (rahimahullaah) said: “The Angel is to the right of the heart, while the devil is to the left of the heart, and the wars rage continuously – unrelenting, not laying down the burdens of war until its earthly term is complete. Falsehood – all of it; aligns with the devil and the soul that inclines to evil, while the truth – all of it; aligns with the Angel and the soul at peace. The wars see alternating triumphs and shifting successes, yet victory comes with patience.” (Ad-Daa wad-Dawaa p.360)
[45] Reported by Ahmad in his Musnad (no.12107) and At-Tirmidhee (no.2140) and Ibn Maajah (no.3834) and Al-Haakim in Al-Mustadrak (vol 1 p.526) and Abu Ya’laa in his Musnad (no.3687) and others. It was declared Saheeh (authentic) by Shaikh al-Albaanee in Saheeh Sunan At-Tirmidhee (no.2140).
[46] Al-Haafidh Ibn Rajab (rahimahullaah) said: “The believer is only deemed lowly in the end times due to his estrangement among the corrupt, from those driven by base desires and doubts. They all detest and harm him because his way differs from theirs, his aims diverge from theirs, and he stands in stark contrast to that which they are upon.” (Kashf al-Kurbah Fee Wasf Ahlil Ghurbah p.7)
[47] Firmness upon the religion and being steadfast is sought regardless of social circumstances or whether times be good or whether they be difficult and turbulent, Shaikh Muhammad bin Saalih al-‘Uthaimeen (d.1421H) (rahimahullaah) said: “If the time is good and the people are upon steadfastness then it is easy upon a person to remain steadfast. However, if the time is corrupt and the people within it are not upon any steadfastness (in religion), then remaining steadfast becomes difficult, because if a person is firm and steadfast in the like of such a time, then he will find himself to be a stranger among the people, so glad tidings to the strangers.” (Sharh al-Kaafiyah ash-Shaafiyah fil-Intisaar lil-Firqah an-Naajiyah vol 4 p.232)
[48] Shaikh ul Islaam Ibn Taymiyyah (d.728H) (rahimahullaah) said: “As for the people of Sunnah and hadeeth, then not a single one of their scholars or even a righteous one from amongst their masses has ever been known to have turned back from his statement or belief. Rather, they are the greatest of people in having patience upon that, even if they are put to test with an array of trials, and undergo tribulation with an array of afflictions, and this is the state of the Prophets and their followers from the earlier ones.” (Majmu’ Fataawa vol 4 p.50)
[49] Part of a longer hadeeth reported by Ahmad in his Musnad (no.6872) and Al-Haakim in his Mustadrak (no.8621) and Ar-Raamhurmuzi in Al-Amthaal Al-Hadeeth an-Nabawi (no.343) and ‘Abdur-Razaaq in Al-Musannaf (no.20852) and Ad-Daylamee in Al-Firdous be-Ma-thoor Al-Khitaab (no.7069) and Ibn al-Mubaarak in Az-Zuhd (p.560-561). It was declared Hasan (sound) by Shaikh Al-Albaanee in Saheeh Al-Jaami’ as-Sagheer (no.5846). See his detailed discussion of this hadeeth in Silsilatul Ahaadeeth as-Saheehah (no.2288).
[50] Al-Mujaalasah wa Jawaahir al-‘Ilm vol 5 p.120
[51] Majmu’ Fataawa wa Maqaalaat Mutanowwa’ah vol 18 p.222
