KEYWORDS:
Amr al-maruf: ordering to do good actions, i.e., commanding others to obey Allah's
commandments.
Nahy al-anil al-munkar: commanding others that they should not violate Allah's
commandments.
Fitna: instigation.
Jihad: struggle, fight
Hubb-u-fillah: loving for the sake of Allahu ta’ala
Bugd-u-fillah: not loving for the sake of Allahu ta’ala.
Causing human beings to suffer distress and troubles or acting such a way to cause a military
junta takeover of the civilian government comes to mean causing instigation (Fitna). In one
hadith, Rasulullah, peace be upon him, said, "Fitna is sleeping. May Allahu ta’ala’s curse be
upon those who awaken it." Promoting rebellion against the laws of the land and against the
government is considered as raising instigation. Raising instigation is forbidden. It is a greater
sin than killing a man without proper justification. It is also forbidden to rebel against the cruel
and oppressive governments. If the oppressed people rebel against the government, helping them
is also forbidden. The harm of the rebellion is a greater sin than the harm and sin of the cruelty.
An Imam’s reading more than necessary amounts during the "salat" prayer and thus extending
the prayer is considered as raising fitna. If all the participants of the congregation consent to his
long reading then it would not be instigation but would be permissible. Preachers’ and men of
religious posts’ speaking or writing on subjects which are beyond the comprehension of their
audiences or readers is considered as raising instigation. We should speak to others in a level
they can understand. No one should order Muslims with the worships they cannot perform.
Instead, they should be advised to perform the worships which they can carry out even if that
advice depends on a weak proof of Jurisprudence (Fiqh). We should also be careful not to raise
fitna while doing Amr al-maruf. We are not ordered to put ourselves into danger in order to do
Amr al-maruf. We should neither cause instigation with respect to religion nor ever cause any
instigation with respect to worldly affairs (Dunya) by harming others. Doing Amr al-maruf
would be permissible in which the individual who performs the Amr al-maruf suffers worldly
losses. His actions would be fight (Jihad.) But if one cannot be patient with the results which
would be produced by doing Amr al-maruf, one should not do it. One should not depart fromone's house and should not see anyone during the time of fitna. If one is caught in fitna despite
all of the precautions, one should be patient with it.
Imam ar-Rabbani, may Allahu ta’ala be well pleased with him, says in the 68th letter of the
second volume of his Maktubat: Oh my dear son! I am writing over and over again to emphasize
that right now is a time for repentance for our sin and is a time for asking forgiveness from
Allahu ta’ala. During times like this when instigations are increasing, we should lock ourselves
into our homes and should not see anyone. Instigations increased so much so that it looks like
they will pour down like a rain to cover everywhere. In one hadith, Rasulullah, peace be upon
him, said, "instigations will spread everywhere before the time of Doomsday. The
oppression of the instigations will turn the daylight into the darkness of the night. At that
time, a person who leaves his home as a believer will return to his home in the evening as a
disbeliever. The one who returns to his home as a believer in the evening will get up in the
morning as a disbeliever. At that time, sitting is better than standing. The walking person is
better than the runner. Break your arrows, cut your bows and strike your sword to the
stones at that time. When someone comes to your home at that time, become like the good
one of the two sons of Adam." Upon hearing all of these, the companions, may Allahu ta’ala be
well pleased with them, asked Rasulullah, peace be upon him, as to how the Muslims of that time
should behave. In response he said, "Become like a furniture of your house!" In another
narration he said, "At such instigation times, do not depart from your homes!" [This hadith
exists in the hadith books Abu Dawud and Tirmuzi.] You probably heard that presently "Dar-ulharb"
disbelievers inflicting oppression (Zulm) and torture on Muslims in Islamic countries, e.g.,
Nagrakut cities. They made unprecedented insults to Muslims. These type of lowly and base
actions will increase during the time of the later era (Akhir zaman). [The translation from the
68th letter is finished here.]
The following is written in the Muhtasar of Tazkira-i Qurtubi: Rasulullah, peace be upon him,
said, "Do not raise instigation ‘Fitna!’ Raising instigation by speeches or conversation is
like raising instigation through the sword. Instigations caused by sinners (Fajirs) and
tyrants (Zalims) through backbiting, lying, and slandering of others are more harmful than
the instigation caused through the sword." Almost all of the scholars are informing us
unanimously that even those who are compelled into very difficult circumstances by the
authorities, i.e., they have left no other choice than only saving their lives and properties, should
not rebel against the government and laws of the land. Because, the hadiths are ordering us to be
patient against the oppressive governments. Imam al-Muhammad Ash-Shaybani, may Allahu
ta’ala be pleased with him, informs us that Rasulullah, peace be upon him, read the following
prayer (Dua), "Allahumma innee as'aluka fi'lal hayrat wa tarkalmunkarat wa
hubbalmasakin wa iza aradta fitnatan fee kawmee fa-tawaffani gayra maftun." The
meaning of this prayer (Dua) is: "Oh my Lord! Decree for me so that I may be able to
perform good deeds, avoid doing harmful things, and love poor persons. When You decide
to raise instigation ‘Fitna’ among my nation, take my soul before I become involved in that
instigation!" Imam al-Qurtubi, may Allahu ta’ala be pleased with him, points out to this hadith
and says that it is necessary to avoid instigation so much so that it is better to die instead of
getting involved in the instigation.
Following hadiths cited in the book Mishkat say, "Follow the Muslims and their leaders
during the time of instigation. If there is no one in the way of truth, do not join to the
people who involves with instigation and rebellion. Do not involve with instigation until you
die!" And "Follow the orders of the government during the time of instigation (Fitna).Even if it treats you with oppression and even it takes away your properties, still obey
orders of the government!" And "Follow the orders of Islam during the time of instigation
(Fitna). Save yourselves. Do not give advice to others! Do not get out of your house. Hold
your tong!" And "Many people will be killed during the time of instigation (Fitna). Those
who do not participate in the instigation will be saved!" And "Those who do not join to the
people who raise instigation (Fitna) will obtain happiness. Those who are caught in the
instigation but put up with it by being patient will also obtain happiness." And finally
"Allahu ta’ala during the day of Judgement (Qiyamat) will ask someone why he did not
stop a sinner when he witnessed him committing the sin. That person will answer by saying
that he was afraid of the danger that might be inflicted by the sinner upon him and he will
further say that he trusted upon the forgiving attribute of Allahu ta’ala." This hadith
indicates that when the enemy is very powerful, not doing the Amr al-maruf and Nahy anil almunkar
is permissible.
It is written in the explanation of the book Shir'atul-Islam that doing Amr al-maruf and Nahy
anil al-munkar is "Fard al-kifaya". It is Sunnat to order others to do the Sunnats and not to
commit Makruhs. The person who is committing prohibited actions should be advised by
explaining to him the ugliness of committing the forbidden actions and that he should stop
committing them. We should not use force to stop him. On the other hand, a person who is
getting ready to commit a prohibited action should be stopped by using force. We should be
careful not to raise instigation while doing the Amr al-maruf either through using words or
force. We should know ahead of the time that doing Amr al-maruf and Nahy anil al-munkar
will produce useful results. Having a really strong feeling about a thing comes to mean knowing
that thing. If one does not have Hubb-u-fillah and Bugd-u-fillah, one's worships will not
produce useful results. If Amr al-maruf is not carried out without any excuse, the prayers will
not be accepted. Goodness and blessings (Barakat) will disappear. Jihad and difficult matters
would not be completed and resolved successfully. A secretly committed sin will hurt the one
who commits that sin. If that sin is carried out openly, it will hurt everyone. We should not
presume someone as evil because of somebody else's ill talk about him. His ill talk about him
would be backbiting (Gibat) and listening to him would be forbidden (Haram.) In order to label
someone as sinner (Fasik), one either personally see him committing a forbidden (Haram) act
openly or two just (Adil) Muslims should inform about him to that effect. When one sees
someone committing a forbidden action and does not stop him while having the power to do so,
his action is considered as giving in or compromising (Mudahana) the religion. It is reported in a
hadith that those who compromise their religion (doing "Mudahana") will rise from their graves
in the next world as monkeys and pigs. A person who does Amr al-maruf won't be liked by his
friends. Those who compromise their religion will be liked by their friends. Making Amr almaruf
to oppressive government officials by advising them is the best kind of jihad. If one does
not have the power to give advice to the oppressive officials but one hates them through his
heart, it is still considered as jihad. Government officials through force, scholars through giving
advice and other Muslims through heart should perform Amr al-maruf. It is necessary to do Amr
al-maruf for the sake of Allahu ta’ala as well as it is necessary to know the proofs of the given
advice from the book and not to cause instigation while doing Amr al-maruf. If one perceives
that doing Amr al-maruf will not produce any effect and will also cause instigation then, one
should not do it, i.e., doing it won't be necessary (Wajib). Even, doing it under some
circumstances would be forbidden. During such times one should not get out of his house in
order not to be involved with the instigation. If instigation rises in a country or the governmentconspires to generate mischief in order to oppress the people then, it will be necessary to
immigrate to another country. While the possibility exists for migrating to another country, the
government's forcing one to commit sin would not be an acceptable excuse for one to commit the
sin. When immigration is not possible, one should keep away from others and should not
associate with anyone. If one understands that doing Amr al-maruf will not show any effect but
also will not cause instigation, doing it won't be necessary (Wajib) but will be "Mustahab." If one
knows that his advice will be effective but it will also cause instigation then, it won't be
necessary (Wajib) to give that advice. If the instigation is something small like being beaten up
then giving advice is "Mustahab". On the contrary, if giving advice will cause a big and
dangerous instigation then giving advice would be forbidden. Doing Amr al-maruf in a soft
manner is necessary (Wajib). Doing in a harsh manner will cause instigation. Muslims and
disbeliever citizens of the Islamic state should not be threatened through guns and should not be
oppressed or tortured. [Translation from the book Shir'atul Islam is finished.]
Amr al-maruf: ordering to do good actions, i.e., commanding others to obey Allah's
commandments.
Nahy al-anil al-munkar: commanding others that they should not violate Allah's
commandments.
Fitna: instigation.
Jihad: struggle, fight
Hubb-u-fillah: loving for the sake of Allahu ta’ala
Bugd-u-fillah: not loving for the sake of Allahu ta’ala.
Causing human beings to suffer distress and troubles or acting such a way to cause a military
junta takeover of the civilian government comes to mean causing instigation (Fitna). In one
hadith, Rasulullah, peace be upon him, said, "Fitna is sleeping. May Allahu ta’ala’s curse be
upon those who awaken it." Promoting rebellion against the laws of the land and against the
government is considered as raising instigation. Raising instigation is forbidden. It is a greater
sin than killing a man without proper justification. It is also forbidden to rebel against the cruel
and oppressive governments. If the oppressed people rebel against the government, helping them
is also forbidden. The harm of the rebellion is a greater sin than the harm and sin of the cruelty.
An Imam’s reading more than necessary amounts during the "salat" prayer and thus extending
the prayer is considered as raising fitna. If all the participants of the congregation consent to his
long reading then it would not be instigation but would be permissible. Preachers’ and men of
religious posts’ speaking or writing on subjects which are beyond the comprehension of their
audiences or readers is considered as raising instigation. We should speak to others in a level
they can understand. No one should order Muslims with the worships they cannot perform.
Instead, they should be advised to perform the worships which they can carry out even if that
advice depends on a weak proof of Jurisprudence (Fiqh). We should also be careful not to raise
fitna while doing Amr al-maruf. We are not ordered to put ourselves into danger in order to do
Amr al-maruf. We should neither cause instigation with respect to religion nor ever cause any
instigation with respect to worldly affairs (Dunya) by harming others. Doing Amr al-maruf
would be permissible in which the individual who performs the Amr al-maruf suffers worldly
losses. His actions would be fight (Jihad.) But if one cannot be patient with the results which
would be produced by doing Amr al-maruf, one should not do it. One should not depart fromone's house and should not see anyone during the time of fitna. If one is caught in fitna despite
all of the precautions, one should be patient with it.
Imam ar-Rabbani, may Allahu ta’ala be well pleased with him, says in the 68th letter of the
second volume of his Maktubat: Oh my dear son! I am writing over and over again to emphasize
that right now is a time for repentance for our sin and is a time for asking forgiveness from
Allahu ta’ala. During times like this when instigations are increasing, we should lock ourselves
into our homes and should not see anyone. Instigations increased so much so that it looks like
they will pour down like a rain to cover everywhere. In one hadith, Rasulullah, peace be upon
him, said, "instigations will spread everywhere before the time of Doomsday. The
oppression of the instigations will turn the daylight into the darkness of the night. At that
time, a person who leaves his home as a believer will return to his home in the evening as a
disbeliever. The one who returns to his home as a believer in the evening will get up in the
morning as a disbeliever. At that time, sitting is better than standing. The walking person is
better than the runner. Break your arrows, cut your bows and strike your sword to the
stones at that time. When someone comes to your home at that time, become like the good
one of the two sons of Adam." Upon hearing all of these, the companions, may Allahu ta’ala be
well pleased with them, asked Rasulullah, peace be upon him, as to how the Muslims of that time
should behave. In response he said, "Become like a furniture of your house!" In another
narration he said, "At such instigation times, do not depart from your homes!" [This hadith
exists in the hadith books Abu Dawud and Tirmuzi.] You probably heard that presently "Dar-ulharb"
disbelievers inflicting oppression (Zulm) and torture on Muslims in Islamic countries, e.g.,
Nagrakut cities. They made unprecedented insults to Muslims. These type of lowly and base
actions will increase during the time of the later era (Akhir zaman). [The translation from the
68th letter is finished here.]
The following is written in the Muhtasar of Tazkira-i Qurtubi: Rasulullah, peace be upon him,
said, "Do not raise instigation ‘Fitna!’ Raising instigation by speeches or conversation is
like raising instigation through the sword. Instigations caused by sinners (Fajirs) and
tyrants (Zalims) through backbiting, lying, and slandering of others are more harmful than
the instigation caused through the sword." Almost all of the scholars are informing us
unanimously that even those who are compelled into very difficult circumstances by the
authorities, i.e., they have left no other choice than only saving their lives and properties, should
not rebel against the government and laws of the land. Because, the hadiths are ordering us to be
patient against the oppressive governments. Imam al-Muhammad Ash-Shaybani, may Allahu
ta’ala be pleased with him, informs us that Rasulullah, peace be upon him, read the following
prayer (Dua), "Allahumma innee as'aluka fi'lal hayrat wa tarkalmunkarat wa
hubbalmasakin wa iza aradta fitnatan fee kawmee fa-tawaffani gayra maftun." The
meaning of this prayer (Dua) is: "Oh my Lord! Decree for me so that I may be able to
perform good deeds, avoid doing harmful things, and love poor persons. When You decide
to raise instigation ‘Fitna’ among my nation, take my soul before I become involved in that
instigation!" Imam al-Qurtubi, may Allahu ta’ala be pleased with him, points out to this hadith
and says that it is necessary to avoid instigation so much so that it is better to die instead of
getting involved in the instigation.
Following hadiths cited in the book Mishkat say, "Follow the Muslims and their leaders
during the time of instigation. If there is no one in the way of truth, do not join to the
people who involves with instigation and rebellion. Do not involve with instigation until you
die!" And "Follow the orders of the government during the time of instigation (Fitna).Even if it treats you with oppression and even it takes away your properties, still obey
orders of the government!" And "Follow the orders of Islam during the time of instigation
(Fitna). Save yourselves. Do not give advice to others! Do not get out of your house. Hold
your tong!" And "Many people will be killed during the time of instigation (Fitna). Those
who do not participate in the instigation will be saved!" And "Those who do not join to the
people who raise instigation (Fitna) will obtain happiness. Those who are caught in the
instigation but put up with it by being patient will also obtain happiness." And finally
"Allahu ta’ala during the day of Judgement (Qiyamat) will ask someone why he did not
stop a sinner when he witnessed him committing the sin. That person will answer by saying
that he was afraid of the danger that might be inflicted by the sinner upon him and he will
further say that he trusted upon the forgiving attribute of Allahu ta’ala." This hadith
indicates that when the enemy is very powerful, not doing the Amr al-maruf and Nahy anil almunkar
is permissible.
It is written in the explanation of the book Shir'atul-Islam that doing Amr al-maruf and Nahy
anil al-munkar is "Fard al-kifaya". It is Sunnat to order others to do the Sunnats and not to
commit Makruhs. The person who is committing prohibited actions should be advised by
explaining to him the ugliness of committing the forbidden actions and that he should stop
committing them. We should not use force to stop him. On the other hand, a person who is
getting ready to commit a prohibited action should be stopped by using force. We should be
careful not to raise instigation while doing the Amr al-maruf either through using words or
force. We should know ahead of the time that doing Amr al-maruf and Nahy anil al-munkar
will produce useful results. Having a really strong feeling about a thing comes to mean knowing
that thing. If one does not have Hubb-u-fillah and Bugd-u-fillah, one's worships will not
produce useful results. If Amr al-maruf is not carried out without any excuse, the prayers will
not be accepted. Goodness and blessings (Barakat) will disappear. Jihad and difficult matters
would not be completed and resolved successfully. A secretly committed sin will hurt the one
who commits that sin. If that sin is carried out openly, it will hurt everyone. We should not
presume someone as evil because of somebody else's ill talk about him. His ill talk about him
would be backbiting (Gibat) and listening to him would be forbidden (Haram.) In order to label
someone as sinner (Fasik), one either personally see him committing a forbidden (Haram) act
openly or two just (Adil) Muslims should inform about him to that effect. When one sees
someone committing a forbidden action and does not stop him while having the power to do so,
his action is considered as giving in or compromising (Mudahana) the religion. It is reported in a
hadith that those who compromise their religion (doing "Mudahana") will rise from their graves
in the next world as monkeys and pigs. A person who does Amr al-maruf won't be liked by his
friends. Those who compromise their religion will be liked by their friends. Making Amr almaruf
to oppressive government officials by advising them is the best kind of jihad. If one does
not have the power to give advice to the oppressive officials but one hates them through his
heart, it is still considered as jihad. Government officials through force, scholars through giving
advice and other Muslims through heart should perform Amr al-maruf. It is necessary to do Amr
al-maruf for the sake of Allahu ta’ala as well as it is necessary to know the proofs of the given
advice from the book and not to cause instigation while doing Amr al-maruf. If one perceives
that doing Amr al-maruf will not produce any effect and will also cause instigation then, one
should not do it, i.e., doing it won't be necessary (Wajib). Even, doing it under some
circumstances would be forbidden. During such times one should not get out of his house in
order not to be involved with the instigation. If instigation rises in a country or the governmentconspires to generate mischief in order to oppress the people then, it will be necessary to
immigrate to another country. While the possibility exists for migrating to another country, the
government's forcing one to commit sin would not be an acceptable excuse for one to commit the
sin. When immigration is not possible, one should keep away from others and should not
associate with anyone. If one understands that doing Amr al-maruf will not show any effect but
also will not cause instigation, doing it won't be necessary (Wajib) but will be "Mustahab." If one
knows that his advice will be effective but it will also cause instigation then, it won't be
necessary (Wajib) to give that advice. If the instigation is something small like being beaten up
then giving advice is "Mustahab". On the contrary, if giving advice will cause a big and
dangerous instigation then giving advice would be forbidden. Doing Amr al-maruf in a soft
manner is necessary (Wajib). Doing in a harsh manner will cause instigation. Muslims and
disbeliever citizens of the Islamic state should not be threatened through guns and should not be
oppressed or tortured. [Translation from the book Shir'atul Islam is finished.]
