The Contemporary Fitan


(Afflictions, Trials, Test, Tribulations)


Prepared by


Saleh As-Saleh


Transcribed by  


Br. Abu Abdullaah al-Amreeki, Jazaahullaahu Khairan,  


from live duroos in Paltalk's "Understanding Islam 1" room.  


Text edited by sis Umm Ahmad al-Kanadiyyah, Jazaahaallaahu Khairan.

The Contemporary Fitan


All Praise is due to Allaah, and may the salaah and salaam be on Prophet


Muhammad, his household, the noble companions and those who follow them until


the Day of Resurrection.   


I testify that there is no true god worthy of worship except Allaah, and that


Muhammad is Allaah’s true slave and messenger.  The topic is fitan (afflictions) in


our time and the position of the Muslim towards them.  


The Meaning of Fitnah


The linguistic meaning of fitnah is testing, afflictions, and trials.  It is derived from


fitnatul fiddati wa-thahab (the testing of gold and silver when they are melted under


heat to distinguish the pure parts from the impurities).  Also, fitnah linguistically


means burning as in the saying of Allaah (subhaanahu wa ta’aalaa) (in the translation


of the meaning):


«(It will be) a Day when they will be tried (i.e. burnt) [yuftanoon] over the Fire!»


Surah ath-Thaariyat (51:13)


As to the legal or Islamic meaning of fitnah, fitnah in essence has the same meaning


as the linguistic definition.  That is why the word fitnah came in the Qur’an to mean


trial, testing, and distinguishing. Allaah (subhaanahu wa ta’aalaa) said (in the


translation of the meaning):


«Do people think that they will be left alone because they say: "We believe," and


will not be tested (yuftanoon)?» Surah al-Ankabut (29:2)


Also, the saying of Allaah (in the translation of the meaning):


«Everyone is going to taste death, and We shall make a trial (fitnah) of you with


evil and with good, and to Us you will be returned.» Surah al-Anbiya’ (21:35)


In addition, the term fitnah came to mean burning and punishment in the fire, as


Allaah (subhaanahu wa ta’aalaa) said (in the translation of the meaning):


«"Taste you your trial (burning) [fitnatakum]! This is what you used to ask to be


hastened!"» Surah ath-Thaariyat (51:14)


The word fitnah also came in the Qur'an to have other meanings, including shirk


(association in worship).


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The Preordainment of Fitan


The fitan are universal decrees.  Allaah (subhaanahu wa ta’aalaa) 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 said (in the translation of the meaning):


«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).» Surah al-Ankabut (29:2-3)


Similarly, Allaah (subhaanahu wa ta’aalaa) stated (in the translation of the meaning):


«Or think you that you will enter Paradise without such (trials) as came to those


who passed away before you? They were afflicted with severe poverty and


ailments and were so shaken that even the Messenger and those who believed


along with him said, "When (will come) the Help of Allaah?" Yes! Certainly, the


Help of Allaah is near!» Surah al-Baqarah (2:214)


Therefore, it becomes clear that the fitnah, trials, and afflictions are a matter


preordained by Allaah (subhaanahu wa ta’aalaa), befalling those of the past and the


later times. It is inevitable that each one 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


(subhaanahu wa ta’aalaa).


Wisdom of Ordaining the Fitan


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 mentioned


(in the translation of the meaning):


«He cannot be questioned as to what He does, while they will be questioned.»


Surah al-Anbiya’ (21:23)


We do know some of the wisdoms of Allaah in the ordainment of fitan.  From these


wisdoms is distinguishing the believers from the non-believers as Allaah (subhaanahu


wa ta’aalaa) said (in the translation of the meaning):


«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).» Surah al-Ankabut (29:3)


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." [See Bukhari, Volume 7, Book


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70, Number 545.]


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.


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 ( : sallallaahu ‘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."


[See Bukhari, Volume 7, Book 70, Number 544]


Also, in another hadith, the Prophet ( : sallallaahu ‘alayhi wa sallam), stated,  


"A believer does not receive (the trouble) of running a thorn or more


than that but Allah elevates him in rank or effaces his sins because of


that." [See Muslim, Book 32, Number 6238].


Hence, the believer is raised to a higher level due to his patience and perseverance.   


The fourth wisdom behind ordaining the fitan is compensating the believer when the


believer is put through a trial whereby he loses something 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 ( :


sallallaahu ‘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, Volume 7, Book 70, Number 557.]


These are some of the wisdoms behind the ordainment of fitan (afflictions), and these


are just a few out of many.  What is kept with Allaah (subhaanahu wa ta’aalaa), in


His Knowledge, is much greater, and there is no doubt concerning that. What is


mentioned suffices as an indication.   


Types of Fitan


There are many types of fitan, but they all converge to two main types.  The first type


is 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


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Shubuhaat is the greatest type of fitnah as it may lead to kufr (disbelief) and shirk


(association in worship).


The second type of fitnah is 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 Fitan


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 (subhaanahu wa


ta’aalaa) said (in the translation of the meaning):


«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.» Surah Sad (38:26)


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 fitan 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 (subhaanahu wa ta’aalaa) warned about when He said (in the translation


of the meaning):


«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» Surah aali-Imran (3:7)


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 ( : sallallaahu ‘alayhi wa sallam) explained, “Beware


of exaggeration for it led to the destruction of the people before you, by leading them


to shed blood and to make lawful what was unlawful for them.”


These are just a few causes of fitnah.  There are more in addition to these four.


Some Forms of Contemporary Fitan


In our times, fitan have increased and multiplied, turning many away from their deen


(religion).  Some of these fitan are as follows:


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First fitnatul maal (the fitnah of wealth).  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.


The second type of fitnah is al-fitnatu-nisaa’ (the fitnah of women), and this is the


greatest fitnah to mankind as the Prophet ( : sallallaahu ‘alayhi wa sallam) said,  


 “I have not left behind me a fitnah more harmful to men than women.” [See Bukhari,


Volume 7, Book 62, Number 33.]


Shaytaan 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 (subhaanahu wa ta’aalaa) stated (in the translation of the


meanings):


«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 'Alamîn (mankind and jinns).» Surah al-Ankabut (29:10)


The fourth type of fitnah is the following of motashaabih (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


predecree 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-taqleed al-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.  


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The sixth type constitutes one of most serious manifestations of fitanu-Shubuhaat in


our times. It is the fitnah of the Raafidhah (rejectionist shia) who impute kufr on all


the companions (sahaabah, may Allaah be please with all them) and who magnify


graves and invoke other than Allaah, 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.


That is why they end up supporting the Raafidhah politically. This is the first step


towards adopting their shia doctrine, and this is actually taking place nowadays in


many countries in the Muslim World. Our sh. Muhammad bin Saalih al-'Uthaimeen


(rahimahullaah) asserted before his death that the "fitnah of the Raafidhah is the


greatest in our times."  


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 Fitan


Islam has set forth means of protection from fitan and made clear the position that the


Muslim should take vis-à-vis fitan.  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 wa sallam) 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 athaab jahannam wa min athaab


al-qabr wa min fitnah al-mahyaa wal-mamaat 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.)” [See Muslim, Volume 2, Book


23, Number 459.]


The second means of protection is holding onto the book of Allaah and the authentic


Sunnah of the Prophet ( : sallallaahu ‘alayhi wa sallam), according to the


understanding of the companions and those who followed them from the righteous


predecessors.  Allaah said (in the translation of the meaning):


«(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.» Surah Ta-Ha (20:123)


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


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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 wa sallam) directed the great companion, Hudaifa 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 Hudaifa asked what he


should do if there is no general Muslim body, or Imaam (Leader), the Prophet ( :


sallallaahu ‘alayhi wa sallam) replied,  


Then keep away from all those sects, even if you have to bite upon the


roots of a tree, until death reaches you whilst you are in that state." [See


Bukhari, Volume 9, Book 88, Number 206.]


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 ( : sallallaahu ‘alayhi wa sallam) said,  


“Unless you see clear kufr based on authority from Allaah.”


Our Shaykh Muhammad ibn Saalih al-'Uthaimeen (rahimahullaah) 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 taqwa of Allaah


(subhaanahu wa ta’aalaa) 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


(subhaanahu wa ta’aalaa), the Most High, guide us to all that is beloved to Him and


pleasing to Him.


All Praise is due to Allaah, and may the salaah and salaam be on Prophet


Muhammad, his household, the noble companions and those who follow them until


the Day of Resurrection.


Saleh As-Saleh, 2nd Sh'abaan 1427 A.H.


26th August 2006.


References: based upon an article by sh. Muhammad Al-Khumayess (hafidhahullaah)


in his book Natharaat wa Ta'mmulaat min Waaq'I al-Hayaat, 1419/1998.  


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