Navigating Fitnah and Achieving Steadfastness

The Prophet ﷺ said:

"A time will come when a person won't care if he earns from lawful or unlawful means,

and even one who avoids usury will be touched by its dust."

That's why you see some wealthy businessmen who have no problem at all.

They play to win. "No, I want fame!"

Sometimes, in pursuit of fame, a person is ready to do anything,

just to become famous among the people.

If faith is strong, tribulations won't harm him.

A sign of the Hour: a man passes by a grave and says, "I wish I were in his place."

From all the tribulations he sees, he says, "I wish I were in his place."

Not to mention the cases in court, forgery, lying, and false testimony,

taking others' money and so on— all of this is unlawful wealth.

Praise be to Allah, and peace be upon the chosen Prophet, his family, and all his companions.

Allah, Blessed and Exalted is He, says:

“Alif, Lām, Meem.”

“Do the people think that they will be left to say, "We believe" and they will not be tried?”

“But We have certainly tried those before them, and Allāh will surely make evident those who are truthful, and He will surely make evident the liars.” (Quran 29:1-3)

"...and He will know the liars."

Our topic today is about tribulations.

Tribulations that surge like the waves of the sea. Among the people,

there are those whose hearts absorb them, until they see truth as falsehood and falsehood as truth.

And among them are those whose hearts reject them, remaining steadfast in their religion and firm in their creed.

Today, Allah willing, we will talk about tribulations, their types, and the means of steadfastness—

steadfastness when tribulations occur.

Our guest today is the honorable Shaykh Dr. Othman Al-Khamis, may Allah preserve him.

Welcome, Shaykh Abu Habib.

Welcome. May Allah bless you.

We're honored, Shaykh. May Allah reward you for accepting the invitation.

Thank you.

Shaykh, what is the definition of tribulations?

“In the name of Allāh, the Entirely Merciful, the Especially Merciful.”

“[All] praise is [due] to Allāh, Lord of the worlds -” (Quran 1:1-2)

Lord of the worlds. May Allah's peace and blessings be upon Prophet Muhammad ﷺ,

his family, companions, and all who follow his path until the Day of Judgment.

First, we thank you for this interview,

and I ask Allah ﷻ to make it beneficial for the speaker and the listener. Amen.

Fitnah, or tribulation, means testing, trial, and examination.

This is fitnah, and among it is the fitnah of the grave:

"Who is your Lord? What is your religion? Who is this man sent among you?"

And it is the final fitnah.

So we seek refuge in Allah ﷻ, saying:

'O Allah, we seek refuge in You from the torment of Hell and the grave,

the trials of life and death, and of the False Messiah.'

So fitnah means testing in general,

as you mentioned in the noble verse.

Allah ﷻ said,

A'udhu billah min ash-shaytan ir-rajim. Bismillah ir-Rahman ir-Rahim:

“Alif, Lām, Meem.”

“Do the people think that they will be left to say, "We believe" and they will not be tried?”

“But We have certainly tried those before them, and Allāh will surely make evident those who are truthful, and He will surely make evident the liars.” (Quran 29:1-3)

the liars."

And He ﷻ says: "We test you with evil and good as a trial."

And He says: "You will be tested in your wealth and yourselves."

So the point is that fitnah means trial and testing.

This is fitnah.

A person is tested; fitnah may be through good, or it may be through evil.

However, in general, fitnah means a test.

Another root meaning is the smelting of gold,

where it is exposed to fire until the impurities attached to it are removed, becoming pure gold.

So this is fitnah in terms of its meaning.

Our Shaykh, it is no secret to you how widespread tribulations are in our era.

Shaykh, what causes the frequency of tribulations in this time?

Whenever people move further away from the era of prophethood—

the time of the Prophet Muhammad ﷺ, as Allah ﷻ protected this Ummah through its consensus,

united in the Prophet's ﷺ time—it was even said there's no consensus after the Companions (RA).

So the presence of these Companions with the Prophet ﷺ made Allah ﷻ

place the safeguard against fitnah in the presence of the Prophet ﷺ,

as well as the presence of this blessed group of his Companions (RA),

then the Tabi'un and their followers who walked in their footsteps and path.

And the further people move away from the light of prophethood over time, the weaker faith becomes,

Consequently, tribulations find a way into people's lives.

The stronger faith is, the weaker tribulations become,

because—and this, Insha'Allah,

relates to what shields a person from tribulations—it is faith in Allah ﷻ.

Now, due to people's distance from the light of prophethood, as we said, these tribulations proliferate,

and they are also among the signs of the Hour.

The proliferation of tribulations, as reported by the Prophet ﷺ, are trials from Allah ﷻ.

Some people pass, and some do not.

However, the point here is the proliferation of tribulations in this time and in the time that follows it,

undoubtedly due to their temporal distance from the light of prophethood.

SubhanAllah! This, Shaykhana, confirms the statement of Allah ﷻ:

“Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He [i.e., Allāh] may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness].” (Quran 30:41)

No doubt, no doubt.

Glory be to Allah. Sheikh, what about—

But we must realize, Doctor, that trials are not always through evil; a person may be tested with good.

SubhanAllah.

Yes, "And We test you with evil and with good as a trial."

And Allah ﷻ says: "And as for man, when his Lord tries him and is generous to him and favors him..."

Tries him—honored him.

“And as for man, when his Lord tries him and [thus] is generous to him and favors him, he says, "My Lord has honored me."”

“But when He tries him and restricts his provision, he says, "My Lord has humiliated me."” (Quran 89:15-16)

So trial can be through good and through evil.

Meaning, one might think a trial is only about becoming poor or falling ill.

No, sometimes one is tested with good; like Qarun, he was tested with good.

Allah tested him with good—with the wealth that he possessed.

And many others besides Qarun.

So the point is that trial can be through good and it can be through evil.

And the person granted success is the one who succeeds in this trial.

It does not necessarily mean that Allah does not love the one tested.

That is why Allah ﷻ says of Musa (AS): "And We tested you with various trials."

We know Ibn Abbas's (RA) Hadith of Trials— what Musa (AS) faced from the Children of Israel.

So the point is that trial (fitnah) means a test.

Whoever passes this test has succeeded in this trial.

And whoever is not granted success has no one to blame but himself.

So, Sheikh, as you mentioned, trials are many and of various types.

Could you briefly summarize the types of trials for us?

That is impossible. Look, it is impossible to enumerate all types of trials, but we can give examples.

Enumerating them is impossible. Sometimes certain trials never cross your mind, yet they happen to others.

A person may be tested with illness—tried with illness—

and may be tested with good health, strength, and so on.

Tested with few children, or tested with many children.

Tested through poverty, or tested through wealth.

Tested through knowledge, or tested through ignorance,

and many other things.

I mean... to express this:

I cannot enumerate all the types of trials for you right now,

they are truly very numerous.

A man may be tested with women.

A woman may be tested with men—less common; but men's trial with women is greater.

As the Prophet ﷺ said: "I have not left after me any trial more severe for men than women."

One may be tested with women, tested with wealth, or tested with status.

One may be tested with good health or with illness.

So you see, the subject of trials is vast indeed.

It cannot be fully enumerated. But if you want examples, we can mention a few.

As we said, Allah ﷻ says: "We test you with evil and good as a trial."

A person may be tested through wealth, when he comes to possess money.

And you know—may Allah protect you—when someone has money,

people flatter him, seek his favor, and kiss up to him.

All these things happen simply because he has money and they seek some benefit from him.

So they glorify him, honor him, curry favor with him, flatter him, and so on.

This in itself is a trial.

Position, status, and wealth are indeed a trial—a trial that afflicts a person.

The happy and guided person is the one who does not care about these things,

always turns to Allah, praises Allah ﷻ, and asks Allah for steadfastness.

And asks Allah ﷻ to protect him from these trials.

This will come, Insha'Allah, when we discuss surviving trials or the like.

But the point is that this is a trial—the trial of women, another trial, the trial of wealth.

Now people call me, or I hear from them,

aged 25 or 30—between 25 and 30—and they owe a hundred thousand.

He got into business and lost 70,000 or 100,000. Why? Tempted by wealth while still young.

He wants to be a trader, wants this and that—tempted by wealth.

So this is a very great trial, to the extent that some people do not care whether what they consume is lawful or unlawful.

There is a Hadith regarding this, which is weak, but its meaning is very sound.

The Hadith of 'Abdullah ibn 'Amr ibn al-'As (RA),

saying that the Prophet ﷺ said: "A time will come upon people when a person will not care whether what he consumes is lawful or unlawful,

and whoever does not consume Riba will be reached by its dust."

The dust of Riba. I am not saying all of us are affected by it now, but we ask Allah for safety.

Many of the transactions people engage in—

without ignoring exceptions, as I dislike generalizations, but many of them—

such as Tawarruq, or what they call Murabaha—which is actually Muwa'adah—

as well as other sales, along with fraud and Najash.

Many sales are subject to scholarly debate,

whether clearly forbidden, doubtful, or disputed.

Yet people do not care, driven solely by the pursuit of wealth.

This truly shows that whoever does not consume Riba is still touched by its dust.

For instance, insurance, pension sales,

and bank loans taken by people.

There are indeed many things. At times, you feel like saying—

though I dislike generalizing, one is almost tempted to say that no one has been spared.

But Insha'Allah, some are safe, and that is certain.

Yet you almost say it because of how recklessly people rush to gain money.

Not to mention court cases, forgery,

lying, false testimony, and usurping wealth.

As well as treachery, betrayal,

denying received funds, and cheating people.

All of this is unlawful wealth (Haram).

Even though the Prophet ﷺ said in a Hadith:

"The feet of a servant will not move on the Day of Resurrection until he is asked about four:"

about his life and how he spent it, and his knowledge and what he did with it;

about his wealth: where he earned it and how he spent it; and about his youth: how he used it up."

That is, regarding wealth, there are two questions about it: where he earned it and how he spent it,

and that is because people take this matter so lightly.

So this is among the trials: the trial of wealth and the trial of status.

A person wants to be prominent, to be a figure of status,

to have renown among the people; he wants,

when entering a gathering, to be given the chief seat; he wants a high position, he wants status,

so he might compromise on many aspects of his religion just to attain this.

This is a trial—seeking status.

That is why you see some people who are wealthy traders and need for nothing,

squandering money recklessly. "No, I want fame!"

"Two wolves among sheep cause less harm than a man's love for wealth and status."

So this is a very great trial: the trial of status.

A person wants status, wants to be at the forefront... this is a trial.

Among the trials is the trial of knowledge,

even though knowledge is originally a mercy.

However, a person can be tested by knowledge:

when he acquires a portion of knowledge,

and enters a diwaniyya, a gathering, or an important place,

he wants people to ask him, seeking to highlight himself.

as if he were 'Ali ibn Abi Talib (RA) when he says, "Ask me before you lose me."

When 'Ali ibn Abi Talib (RA) said it, he was worthy of it,

just as Yusuf (AS) said,

“[Joseph] said, "Appoint me over the storehouses of the land. Indeed, I will be a knowing guardian."” (Quran 12:55)

When 'Ali ibn Abi Talib (RA) went to Kufa,

to people who were not Companions or anything, while he possessed such vast knowledge, he would tell them:

"Ask me before you lose me! This is your chance!"

Is it permissible for any of us now to say what 'Ali (RA) said? Absolutely not!

This is the trial of knowledge: one acquires some knowledge, so he comes forward wanting people to ask him,

and he might go to a gathering, a place, or a diwaniyah just to be asked!

Not to greet or keep ties. If no one asks him, it distresses him.

"Why didn't you ask me?" Even if unsaid, he thinks, "Why didn't they ask me?"

He promotes himself and seeks interviews—in Sha Allah we are not like that; I didn't request this!

So this is the trial of knowledge.

The trial of women is a very great temptation.

The Prophet ﷺ said: "I have not left after me a trial more harmful to men than women."

Looking at women, especially nowadays when everyone holds a phone,

seeing unveiled women on screen, on the street, and so on.

Allah ﷻ closed the doors to temptation to protect us, Glory be to Him.

He prohibited gazing and prohibited seclusion,

and prohibited conversing with women: "...do not be soft [in speech],"

“O wives of the Prophet, you are not like anyone among women. If you fear Allāh, then do not be soft in speech [to men], lest he in whose heart is disease should covet, but speak with appropriate speech.” (Quran 33:32)

He forbade a woman traveling without a mahram,

and forbade adultery and everything leading to it.

Why all these prohibitions?

To protect society, both men and women, from this temptation.

The temptation of women is less than that of men in this regard.

Meaning, a woman is not tempted by a man as much as a man is by a woman.

Yet, it is still a real temptation.

However, the point is that temptations are very numerous. Yes.

Shaykh, you detailed these temptations, so I will raise some questions and would like you to elaborate.

You mentioned the temptation of wealth, and as you said, some people engage in riba without care, while Allah ﷻ says...

“And if you do not, then be informed of a war [against you] from Allāh and His Messenger. But if you repent, you may have your principal - [thus] you do no wrong, nor are you wronged.” (Quran 2:279)

The matter of riba is indeed grave.

Some people nowadays take interest lightly and live their whole lives feeding their children from riba money.

So what is your guidance, Sheikh, for those who are explicitly immersed in riba?

Besides those who drag their children into it!

Meaning explicitly and openly.

No doubt, no doubt. Allah ﷻ says: "Those who consume interest..."

“Those who consume interest cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity. That is because they say, "Trade is [just] like interest." But Allāh has permitted trade and has forbidden interest. So whoever has received an admonition from his Lord and desists may have what is past, and his affair rests with Allāh. But whoever returns [to dealing in interest or usury] - those are the companions of the Fire; they will abide eternally therein.” (Quran 2:275)

"...as one driven to madness by Satan's touch."

And Allah ﷻ says: "O...

“O you who have believed, fear Allāh and give up what remains [due to you] of interest, if you should be believers.”

“And if you do not, then be informed of a war [against you] from Allāh and His Messenger. But if you repent, you may have your principal - [thus] you do no wrong, nor are you wronged.” (Quran 2:278-279)

"...you shall have your principal."

The scholars say: Allah ﷻ declared war on three:

on the consumer of riba,

“And if you do not, then be informed of a war [against you] from Allāh and His Messenger. But if you repent, you may have your principal - [thus] you do no wrong, nor are you wronged.” (Quran 2:279)

and on corrupters in the land:

"Indeed, the penalty of...

“Indeed, the penalty for those who wage war against Allāh and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world; and for them in the Hereafter is a great punishment,” (Quran 5:33)

and against the one who opposes Allah's allies: 'Whoever opposes an ally of Mine, I declare war on him.'

These are three categories against whom Allah ﷻ has declared war.

So for anyone to enter this grave matter, knowing that Allah has declared war on him—

it is a calamity! Indeed a calamity! Yet he takes this matter lightly. A calamity!

As for the Prophet's ﷺ hadith: 'Allah cursed the consumer of riba, its payer, its scribe, and its witnesses.'

even though the scribe and witnesses gain nothing financially—nothing at all. He is just a scribe.

Do not get involved, even as a scribe, even as a witness.

Even though the ones who benefit are both the lender taking interest and the borrower.

One benefits by receiving the loan now; the other benefits from the increase later.

Yet the scribe and two witnesses get nothing at all, yet he cursed them as well.

The Prophet ﷺ cursed them all, since there are two witnesses.

So the point is that interest is something we must strictly beware of,

especially now that people take it lightly, as you mentioned, over trivial things they deem necessities.

Someone takes an interest loan. Why? 'I want to travel and have fun, but I lack money.'

Or he takes interest to get married, pay a dowry, go on a trip, host a wedding, and so on.

And why take interest? 'To send my kids to private schools.' And the list goes on.

The scholars have indeed stated that this is a legal maxim no one disagrees with,

which is that "necessities make the forbidden permissible"—no disagreement on this.

However, necessities must be assessed by their true extent.

Not everything you deem a necessity truly is one.

Not necessarily. You might regard it as a necessity when it is not.

It is not a necessity, yet you call it a necessity. That is incorrect.

So, it is not a necessity at all.

There is flexibility; private schools aren't a necessity.

Traveling is not a necessity.

Having a big wedding is not a necessity; hold a small gathering.

When the Messenger of Allah ﷺ married some of his wives, like Safiyyah (RA), he did not even slaughter a single sheep,

and he was the Messenger of Allah ﷺ! It was just dates and porridge,

praise be to Allah; whatever was available. You see?

So the point is that one must not be lenient in taking interest on the pretext of necessity when they are not in necessity.

Real necessity—like someone needing treatment with no means to pay,

and there is no cure except through this, or else he dies.

Or it is a choice between taking interest or going to prison.

For example, facing imminent imprisonment with no other way out—this, yes, is a necessity.

But saying it's a necessity to travel to family...

...or to enroll kids in private schools...

...or want to buy a house—these are not necessities at all!

Also, Sheikh, you mentioned knowledge, and how it can be a trial for a person.

Did the Prophet ﷺ warn against the trial of knowledge, or the effect of seeking prominence for someone who has some knowledge?

Of course. The people of knowledge forbade that.

There are many texts from the scholars stating that a person should not seek prominence or put himself forward.

That is why 'Umar (RA) said, "Learn before you become leaders."

because leadership prevents a person from seeking knowledge, making it difficult for him.

"I've reached a certain status—why seek knowledge?" Or he gets preoccupied, assuming the best of him.

So the point is, yes, a person should not put himself forward or learn in order to gain prominence.

"Whoever seeks knowledge to contend with the scholars or to argue with the foolish,"

it will be a curse upon him—may Allah protect us. This knowledge will be against him, not for him. Yes.

Also, Sheikh, you mentioned an example regarding the trial of women,

and you noted that a person must not draw near to the steps that lead to this path.

Could you give a quick message to young men and women regarding this, since we brought it up?

Look, when the Prophet ﷺ said: "Seven whom Allah will shade in His shade on the Day when there is no shade but His,"

he mentioned: "And a man called by a woman..."

...of status and beauty, and he says, 'I fear Allah.' This is a temptation...

...that Prophet Yusuf (AS) was exposed to...

...when Al-Aziz's wife locked the doors and said, 'Come to me!'

She was a woman of status and beauty; she closed the doors and said, 'Come on, take me!'

But look at how Joseph (AS) responded.

He said, 'I seek refuge in Allah!' immediately, without hesitation.

Why? Because he was divinely protected (AS).

We must strive—not to attain divine protection, but to draw near to it—

so that Allah ﷻ protects us, as He said: "Allah will suffice you against them."

Glory be to Allah!

Allah ﷻ protects His servants.

"Is not Allah sufficient for His servant?" Is not Allah sufficient for His servants?

If a person turns to Allah ﷻ, He will protect him from this.

Regarding the temptation of women now, and women's temptation by men:

I believe the primary cause is unrestrained gazing—

looking at women carelessly and without concern.

Women too look at men carelessly, though Allah ﷻ says: "Tell the believers to lower their gaze."

So lowering the gaze is one of the most vital means helping one escape this temptation.

And now, it is difficult. Lowering the gaze is difficult.

May Allah help men deal with the reality of women today.

Whether we are talking about TV, phone screens, YouTube, and so on.

A person can hardly remain safe.

Not to mention the street—immodestly dressed women, perfume...

...that a woman puts on, which is sometimes an enticing perfume.

That is why the Prophet ﷺ said: "And let them go out unperfumed," meaning without perfume and the like.

May Allah help young men in this regard.

And may Allah help girls as well from young men's harassment; it goes both ways.

Neither the girls nor the boys—both of them. Honestly, this is a very great trial.

However, what protects a person is fear of Allah ﷻ, fearing Him and lowering one's gaze.

Lowering the gaze is very important.

Because if a person indulges in looking, even after returning home, memory recalls what he saw...

...of women, or what a woman saw of men.

The same applies to phones, social media, and all these terrible troubles.

Some people tell me that they spend hours on this. Allah is the One whose help is sought.

Our Sheikh, I would like to focus on a few points you mentioned earlier.

You also mentioned, Sheikh, that women's tabarruj is part of the fitnah.

Now Sheikh, some women no longer just display their beauty (tabarruj), but even advocate for it.

For instance, she might wear a hijab—even if it is not a proper Sharia hijab—

yet she calls for tabarruj, takes off her hijab, displays herself, and gains popularity on social media.

This is the fitnah of fame.

This is what we said earlier, though we spoke of it regarding knowledge,

namely, seeking fame. A person wants fame and becomes afflicted by it,

so they are ready to do anything just to become famous.

Among the anecdotes mentioned by Al-Dhahabi and many scholars,

...is the story of the man who urinated in the water of Zamzam.

When he was caught, they asked him, 'Why did you do that?' He said, 'I wanted to enter history.'

So he entered history through its filthiest door—by urinating in Zamzam water!

Sometimes, out of a desire for fame, a person is ready to do anything just to be known,

to become famous among people. It is like what you mentioned,

Or sometimes for other reasons, so no one singles her out—'It's not just me.'

As the saying goes: 'The adulteress wishes all women would commit adultery.'

She calls for removing the hijab so no one blames her, pointing to so-and-so and so-and-so.

Listing others... This, wa al-'iyādhu billāh, falls under the Prophet's ﷺ saying:

“Whoever sets a bad precedent will bear its burden and the burden of those who act upon it

until the Day of Resurrection, without their burdens being diminished at all.”

You do not feel this right now, but you will feel it later,

on that Day:

“"By Allāh, we were indeed in manifest error”

“When we equated you with the Lord of the worlds.” (Quran 26:97-98)

"...the Lord of the worlds."

“And no one misguided us except the criminals.”

“So now we have no intercessors”

“And not a devoted friend.”

“Then if we only had a return [to the world] and could be of the believers..."” (Quran 26:99-102)

The point is, they will feel regret on that Great Day,

when they arrive along with those whom they led astray.

That is why the weak will say to those who were arrogant...

"...Give them double punishment of the torment."

They pray against them: "Give them double punishment."

Therefore, if you were tested with taking off the hijab,

and strayed from the right path into disobedience to Allah ﷻ,

why call others to it? Bear your own sin; why bear the sins of others?

We do not say she is a disbeliever, in sha' Allah; in the end, you are a Muslim.

Okay, you made a mistake; do not boast about this mistake,

nor invite other women to err like you, under the pretext that...

..."an adulteress wishes all women were adulteresses" so she is not alone.

No, simply ask forgiveness from Allah ﷻ and ask Him for guidance, and that is all.

Tabarruj was never a Sunnah or permissible.

Everyone knows this is a settled matter;

the hijab is known by necessity in religion, and tabarruj is strictly forbidden.

"Do not display yourselves as in former ignorance."

By consensus, there is no disagreement among scholars.

So for a woman to engage in tabarruj and then call to tabarruj...

I am not speaking on behalf of Allah ﷻ,

but Allah knows best: perhaps the sin of calling to tabarruj is greater than tabarruj itself.

For a person to promote this matter is worse than doing it,

because one might commit a sin while feeling remorseful or overcome by desire,

or due to bad company; but to actively promote this sin—

I consider this a far greater crime, and knowledge belongs to Allah ﷻ.

Our Shaykh, you are well aware of current events and wars,

and the Iranian aggression against the Gulf states in general.

That's off topic.

Yes, we digressed; these are trials of opinion. — True.

Some Muslims took a negative stance on the pretext that Iran is fighting the Zionists,

so they sided with them against their brothers in the Gulf,

glorifying their leaders and even their religion,

on the grounds that they oppose such-and-such.

That makes no sense at all! It is completely illogical.

For example, in the Russia-Ukraine war, should we side with Russia or Ukraine?

Are we obliged to side with anyone? Both sides are disbelievers.

Why interfere between them? We are under no obligation to get involved.

Furthermore, Iran is actively attacking Muslims.

So what justification is there to side with it? And not just because I am Kuwaiti.

Even if it weren't striking Kuwait but Egypt,

or Iraq, or Algeria,

if it were striking Yemen, if it were striking Sudan—

any country, regardless of which.

Now, given that it is striking Muslims,

astray or disbelievers—close to disbelief, if not actual disbelievers.

especially speaking of the government—

well, how could I not stand with the Muslims?

Where is "O you..."

“O you who have believed, do not make allies of a people with whom Allāh has become angry. They have despaired of [reward in] the Hereafter just as the disbelievers have despaired of [meeting] the companions [i.e., inhabitants] of the graves.” (Quran 60:13)

Where is Allah's ﷻ saying: "O you who believe, do not..."

“O you who have believed, do not take the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever is an ally to them among you - then indeed, he is [one] of them. Indeed, Allāh guides not the wrongdoing people.” (Quran 5:51)

We should never forget...

...that they never fired a single bullet at Israel,

except when conflict broke out between them and Israel—between them and the Jews.

But in the wars that took place between Muslims and the Jews, Iran never participated.

Do you know when Iran participated?

Against Muslims in Syria, alongside the disbelieving, Nusayri Ba'athist regime.

There, it took part in slaughtering Muslims.

I mean, I really do not understand where you stand...

...regarding their killing and displacement of Muslims in Syria.

That is why, look now, the country most hostile to Iran is Syria,

because it suffered immense woes from it.

Where do you stand regarding the Iranian intrusion

into Yemen and their corruption in Yemen, and in Iraq?

How they corrupted Lebanon?

How they ruined it! When Israel arrived, they slaughtered.

The Quds Force—what they call the Quds Force—

Where was it? Did it fire a shot at Israel before their conflict with the Jews?

So it is a war between them and the Jews, a war we are no party to at all,

that we'd sympathize with them or with the Jews.

We sympathize with neither side, ever.

We sympathize with the peaceful Iranian people,

whether the Sunnis or the common people among them;

but as a government—no, by Allah—we don't sympathize; they are criminals.

By Allah, they've killed more Muslims than the Jews have,

and more than the Americans have killed of Muslims.

Yes, the Americans killed Muslims; they helped Bashar al-Assad early on in killing Muslims.

The Jews took part in killing Muslims in Lebanon, Palestine, and elsewhere.

But those killed in Syria at the hands of

Russians, and Americans are far more—millions.

And those displaced from Syria are more than 12 million.

And what about the corruption they wrought in Yemen and in Iraq?

They destroyed Iraq until it had no state left. Are we to forget all of this?

The problem is the naivety of people who buy their words.

Did the Al-Quds Force fire a single shot? Was a single Iranian killed for the sake of Allah alongside Palestine?

Even in Gaza, which they boast about, they did not contribute anything at all.

If we say they gave them weapons, they did so to make them subordinate.

They gave Hamas weapons: 'Go fight, and we'll supply you.' Why don't they fight alongside them?

They gave Hamas weapons: 'Go fight, and we'll supply you.' Why not fight with them?

Where were they when Gaza was destroyed for

over 300 days—nearly a year of pounding?

Yet Iran didn't fire a single missile—it just ordered the Lebanese to strike!

It was all by proxy—proxy wars.

But here, it didn't join in at all until it was hit itself, so it is self-defense.

And it has every right to defend itself.

However, we are not obligated to side with it

or defend it, when it did to Sunni Muslims and others what it did.

Therefore, I say no. We say this is a fitnah,

and I ask Allah ﷻ to guide Muslims to open their eyes and see what Iran truly is.

An old history and a modern history.

Even in the past, what did Iran offer?

It was among the first to recognize Israel during the Shah's era,

and even under Khomeini, what did it do? Iran-Contra has not been forgotten,

and the arms deals between them and Israel have not been forgotten either.

Their relations with Jews are smooth; they have no problem with them at all.

As for the Jews in Iran, those who traveled there mentioned

that they have their own neighborhoods and businesses, and no one bothers them.

So standing with Iran because it fights Jews is a completely false argument.

We didn't support Vietnam against America nor Ukraine against Russia. Let them be.

Yes. But as a general principle, one should side with the oppressed.

However, these people have wronged us; now they are striking us.

But I believe—and I have said this before—

that it is wise of the Gulf states not to enter the war, but endure these strikes.

Because I think the intention is to drag them into this war,

then America and the Jews withdraw, leaving Sunnis and Shi'ites to fight Iran.

However, it is wise for now to let them strike, even though our states can confront them.

True, we will get hurt by the missiles, but they will be hurt even more than us.

Yet the Gulf leaders wisely ask: "Why hurt my people in a war I am not part of?

It is not worth a missile hitting Al-Khaldiyya, Fahaheel, Al-Aqila, or Al-Ahmadi.

Why should one or two thousand of my people die? No, our people's blood is precious!

No, I'd rather endure it or intercept what comes.

And God willing, when the war ends, every situation will have its proper response.

Then they will know how to deal with them, knowing this is an oppressive neighbor. Yes.

Sheikh, the proof of this is the terrorist cells that were planted in Kuwait...

They were planted in Kuwait and Qatar, I think—all hostile,

conspiring against our countries.

Allegiance to Iran. Yes, to Iran.

May Allah ﷻ reward the governments and aid them in discovering these cells

and punishing them. This is absolutely essential.

They are what is called the fifth column—living among you, spreading corruption,

and aiding criminals against the countries they are citizens of.

Where is their citizenship? Absolutely non-existent.

I am not a judge or ruler,

but I expect governments to take a firm stance against them,

insha'Allah, for betraying their homelands.

I would not rule out that their actions amount to high treason. Yes.

Sheikh, we've covered fitnah in general: the fitnah of doubts and the fitnah of desires.

Yes. Intellectual fitnah, and fitnah happening now—

We haven't covered intellectual fitnah yet. By Allah, it's a calamity:

making people doubt their religion, beliefs, and worship.

People from our own folk have emerged, speaking our language. Some now reject the Sunnah,

others deny certain matters, saying, "It doesn't fit my intellect."

By Allah, this too is a major trial. They have their platforms,

their influence, and those who sponsor them.

...and they are promoted, and so on.

This is indeed a fitnah; jazakAllah for reminding me.

SubhanAllah, they have their media platforms too.

Yes, of course, there are those who back them and defend them.

SubhanAllah.

Sheikh, generally speaking, now that we've mentioned some tribulations—or at least a brief overview of them—

what causes one to fall into fitnah?

A Muslim faces fitnah and grows stronger, while another faces it and falls.

What causes that downfall, Sheikh?

You mean salvation from fitnah and its opposite?

Yes.

Yes. Naturally, for every cause we mention for salvation from tribulations, its opposite is the cause for falling into them.

First, supplication and turning to Allah ﷻ is among the greatest means of salvation from fitnah.

Turning to Allah ﷻ, supplication, reliance on Him, and Tawheed.

So, relying on Allah ﷻ.

“Say, "Never will we be struck except by what Allāh has decreed for us; He is our protector." And upon Allāh let the believers rely.” (Quran 9:51)

O Allah, protect us from all around us.

O Allah, we seek refuge from fitnah,

“Say, "Come, I will recite what your Lord has prohibited to you. [He commands] that you not associate anything with Him, and to parents, good treatment, and do not kill your children out of poverty; We will provide for you and them. And do not approach immoralities - what is apparent of them and what is concealed. And do not kill the soul which Allāh has forbidden [to be killed] except by [legal] right. This has He instructed you that you may use reason."” (Quran 6:151)

is supplication—that one supplicates frequently.

And its opposite causes falling into trials:

heedlessness of supplication, staying away from it, not turning to Allah, and not feeling

one's need for Allah ﷻ. This causes falling into trials: supplication.

The second matter is knowledge.

Knowledge builds houses without pillars, and ignorance destroys the home of honor and nobility.

Undoubtedly, when a person lacks knowledge—

he reads the Qur'an, the Sunnah, the Seerah, and the sayings of the Companions, the Tabi'un, their followers, and the followed Imams.

Knowledge is among the greatest fortresses protecting one against trials; it protects him, SubhanAllah.

And its opposite is ignorance, and ignorance destroys the home of honor and nobility.

Gentleness, deliberation, not rushing to make a decision,

or following someone or something. Its opposite is haste.

So deliberation is a very great avenue to escape trials.

With deliberation, a person waits to see what unfolds.

I remember a sheikh, may Allah have mercy on him, when Afghanistan and Russia—

and people asked him to speak, but he remained silent,

waiting for things to become clear before speaking (RH).

Unfortunately, some of us act as if they are the official spokesperson for the government.

Governments nowadays have an official spokesperson. Whenever an event happens,

this official spokesperson speaks for the government to reassure people or clarify its position, acting as the official spokesperson.

Some people think that everyone is waiting for them: "Come on, what is your opinion?"

This is besides those who are actually asked.

"This fitnah occurred, give us your opinion!"

Well, wait a little bit! Do not act like an official spokesperson.

You were not appointed for that; you put yourself as an official spokesperson,

coming out saying: "My opinion is this, my opinion is that." Deliberation is needed.

Neither he nor anyone should express an opinion until the picture becomes clear,

until the details become clear. Then after that, he speaks. This is deliberation.

Another point is staying away from tribulations (fitnah). He should stay away.

If one hears of fitnah, he should distance himself.

That is why the Prophet ﷺ says: "There will be fitnah after me,

the sitting is better than the standing,

the standing is better than the walking,

the walking is better than the running.

Whoever exposes himself to it, it will overcome him."

Whoever puts himself forward in fitnah, it will consume him. Stay away.

When one hears of fitnah somewhere, he stays away.

He shouldn't jump in then say: 'Its sparks hit me!'

How did its sparks hit you?

Do not expose yourself to fitnah and then say: "Something of it hit me."

A person must distance himself when fitnah occurs.

I don't know the order on your list...

Another point is worship. Worship. The Prophet ﷺ says:

"Worship during Harj (turmoil) is like migrating to me."

This is an opportunity: when tribulations occur, one increases in worship,

because people are heedless.

And here lies the distinction: worshipping Allah while people are heedless,

when people neglect Allah, while you are worshipping Allah.

Everyone is consumed by politics, newspapers, interviews, press reports,

and whatnot—but not him.

He turns to Allah: prayer, worship.

There is no harm in getting, listening to, or reading news,

but news twenty-four hours a day? When will you worship Allah ﷻ?

So turning to Allah ﷻ through worship during tribulations is crucial.

"Worship during turmoil is like Hijrah to me."

Also among the helpful means is turning to the people of knowledge.

Allah ﷻ says:

“And when there comes to them something [i.e., information] about [public] security or fear, they spread it around. But if they had referred it back to the Messenger or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it. And if not for the favor of Allāh upon you and His mercy, you would have followed Satan, except for a few.” (Quran 4:83)

“And when there comes to them something [i.e., information] about [public] security or fear, they spread it around. But if they had referred it back to the Messenger or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it. And if not for the favor of Allāh upon you and His mercy, you would have followed Satan, except for a few.” (Quran 4:83)

Rallying around the scholars; to rally around the scholars.

Its opposite is staying away from scholars, leaving one open to doubts.

For they possess wisdom and knowledge—Islamic knowledge; I mean scholars of Sharia.

They are people of wisdom who have read and experienced much, so one should rally around them.

Another means as well is rallying around the rulers.

In times of such tribulations, the ruler needs his people to rally around him

and stand with him, not distance themselves or take news from elsewhere.

This is crucial. Another means is maintaining unity of the ranks.

“And hold firmly to the rope of Allāh all together and do not become divided. And remember the favor of Allāh upon you - when you were enemies and He brought your hearts together and you became, by His favor, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allāh make clear to you His verses that you may be guided.” (Quran 3:103)

Muslims must stand as one rank and unite.

When dealing with trials (fitnah), everyone should know how to help others escape them.

Relying on Allah ﷻ with a heart devoted to Him,

knowing what struck him couldn't have missed, and what missed couldn't have struck.

He should have a tranquil heart, for an agitated person cannot make sound decisions.

Who can make sound decisions? The calm person.

One who is calm, relies on Allah ﷻ, thinks clearly, and makes the right choice.

Otherwise, one can't make sound decisions.

Also, staying away from rumors, whether accepting them or spreading them.

Not accepting rumors until verifying the information, let alone spreading them.

Some people today just share anything that comes to them. They don't even read it!

Forward, forward! They immediately pass on whatever reaches them.

At least read it first! Is it true, false, or wrong?

He becomes like a reporter, passing along everything he receives.

Another way to be saved from trials is studying the Seerah.

The Seerah of the Prophet ﷺ and the lives of the Companions,

as well as reading about trials and their immense danger.

When a trial occurs, its impact is grave and its harm is even greater.

Therefore, when one realizes the danger of trials, he distances himself from them.

Perhaps these are the means, if Allah ﷻ wills,

that serve as a way out of trials...

and their absence causes one to fall into fitnah. Wallahul-musta'an.

Our Shaykh, likewise, the environment.

Indeed. Especially as we mentioned in the intro regarding the fitnah of desires.

Can a person's environment be a cause of falling into fitnah or failing to escape it?

Of course, of course. As the Prophet ﷺ said: "A person is upon the religion of his close friend,

so let one of you look at whom he befriends." And as the Arabs say: "A companion pulls you in."

Therefore, a person must know whom to accompany and whom to take as a friend,

whom to be with, and from whom to seek knowledge.

All these things are very essential, so that when these trials come,

the companion he keeps will help him escape the fitnah, rather than dragging him into it.

The environment around you influences you, so you must also influence it—

to be a good influence. When fitnahs come, we do not welcome them,

rather, we distance ourselves from fitnahs.

When the Prophet ﷺ mentioned the fitnah of the Dajjal, he said: "If you hear of him, keep away from him."

See? Do not go to him. One should not expose himself to fitnahs; he should stay away.

As the Prophet ﷺ said: "The one sitting is better than the standing, the standing better than the walking, the walking better than the running."

On the contrary, when one hears of a fitnah, he should distance himself from it.

And the Prophet ﷺ said:

"Hasten to perform good deeds before six tribulations occur"—tribulations "like parts of a dark night."

A person must stay away from tribulations.

And tribulations sometimes do not come individually; sometimes they come all at once.

For ordinary individuals, they might come one by one, but upon societies, they come all at once.

Look at the words of the Prophet ﷺ: "Tribulations will be presented to hearts like a reed mat, reed by reed."

When 'Umar (RA) asked about tribulation—

Hudhayfah narrated: "Tribulations are presented to hearts like a reed mat, reed by reed."

"Any heart that absorbs them will have a black spot ingrained in it,

and any heart that rejects them will have a white spot ingrained in it, until hearts become of two types:"

"a black, murky heart like an overturned vessel, recognizing no good nor rejecting any evil, except what suits its desires;"

"and a white heart like a smooth stone, unharmed by any tribulation as long as the heavens and earth endure."

You see, whenever a person turns away and distances himself from minor tribulations, his heart becomes white,

so no tribulation will harm him as long as the heavens and the earth endure. But there are tribulations that affect societies,

societal tribulations, as when 'Umar asked Hudhayfah (RA): "The tribulation that..."

"like the dark night?" Meaning, who heard the Prophet ﷺ?

Hudhayfah said: "A man's trial in his wealth and family—"

He said: "No, that's not what I'm asking about."

He said: "You are asking about the tribulation that—" I forgot the Hadith.

He had said: "In himself, his wealth, and his family."

He said: "A tribulation like... like the dark night," or something—I forgot now—

"like patches of dark night."

[Hudhayfah] said: "You need not worry about it, O Commander of the Faithful."

He said: "Between you and it is a closed door."

Hudhayfah said to him: "Between you and it is a closed door."

[Omar] asked: "Will the door be opened or broken?"

He replied: "Broken."

[Omar] said: "Then it will never be closed if broken."

"So it won't close?" He said: "No."

Later Hudhayfah was asked, "Did 'Omar (RA) know?"

Or Hudhayfah was asked: "Who is the door?" He said: "'Omar."

They asked: "Did 'Omar know that?"

He said: "I narrated to him a Hadith with no errors,

he knew it as surely as he knew that yesterday precedes tonight."

You see? Meaning 'Omar (RA) understood; he knew that he was the door,

and that his killing would start this tribulation.

Indeed, tribulations first arose late in 'Uthman's (RA) caliphate.

Even during the time of 'Uthman (RA), in Ka'b's Hadith,

he said: The Prophet ﷺ said: "There will be a tribulation; this man and his companions are on the truth."

A man passed by; he ﷺ said: "This man..." He went to him—it was 'Uthman (RA).

So this was the beginning of tribulations: the death of 'Umar (RA).

Therefore, the Prophet ﷺ warned against these tribulations,

and that people must remain united. Allah is the One Whose help is sought.

Sheikh, I want to focus on the Hadith of the Prophet ﷺ you mentioned,

when he ﷺ said: "Hasten to do good deeds before tribulations like patches of dark night."

Yes.

As you said, this is a means of salvation from tribulations: hastening to do good.

Correct.

...hastening to do good deeds.

So how can faith grow strong, Doctor?

If faith is strong, fitnah will not harm a person;

but if faith is weak...

It is like someone who has low immunity;

they say, "Be careful, don't expose yourself,

don't shake hands, wear a mask,

Don't spend too much time around people,

do not go out if it is dusty." Why? Because his immunity is weak.

Or someone starting to get sick—"do not go out, do not do this or that."

Whereas a healthy person can go out, no problem, live life normally.

Right? It is the exact same thing.

The one whose initiative to do good deeds is strong

And by that, he is far removed from these trials.

A scholar,

or let's say, a new seeker of knowledge,

a Quran reciter,

always turning to Allah ﷻ,

his faith is strong,

does not expose himself to trials, stays away from women and love of money,

and relies upon Allah ﷻ.

He takes all precautions against trials. Such a person won't be harmed by tribulations,

as the Prophet ﷺ said: "A white heart like a smooth stone—no trial harms it as long as the heavens and earth endure."

But when someone is weak, with weak immunity, anything brings him down.

You are a doctor and you know, right? Anything brings him down.

Why? Because he is weak; his immunity is weak.

You even advise not to visit him or not to go out, right?

Why? Because his immunity is weak. You say, "Be careful, don't go out, don't go there," because his immunity is weak.

So it is the same: whoever hastens to good deeds has strong immunity,

and whoever does not hasten to good deeds has weak immunity, so when exposed to trials, he succumbs to them. Yes.

Shaykh, also the Prophet's ﷺ description of trials as like patches of a dark night—

Allahu Akbar! We'd love your commentary, Shaykh, on this part of the Hadith.

Meaning, immense trials. Some trials are small and a person might overcome them,

but sometimes a very great trial comes that he may not withstand.

He just cannot resist anymore.

He is presented with huge sums of money.

"Come on, we have money laundering: one million, five million..."

"Just do this, that, and that." Hold on, okay?

"This is lottery money—pay a hundred Dinars and you might win two million."

A hundred for a million—you see? Temptations!

A woman of status and beauty appears before him—pure seduction.

You see? Whether it is physical desire or financial temptation,

thinking, "She will protect me and back me up," and so on.

Or the temptation of seeking prominence...

"Come, become a minister, or a governor of a region,

become the head of such-and-such an institution"—all of it is a trial!

Because he might compromise on many principles just to attain it.

These are all trials, subhanAllah, that test a person.

Or the trial of bloodshed—

where a relative of his is killed, and he cannot restrain himself from retaliating,

so he falls into this trial and cannot get out of it,

especially if those around him are inciting him,

saying, "How could he kill your brother? Kill him!" You see?

All of these are severe trials. But if a person is strong in faith,

deliberate, knowledgeable, and reliant upon Allah, he will be saved.

Allah ﷻ will save him, of course. And the opposite is true.

Yes, indeed.

Our Sheikh, Allah ﷻ says:

“And each [story] We relate to you from the news of the messengers is that by which We make firm your heart. And there has come to you, in this, the truth and an instruction and a reminder for the believers.” (Quran 11:120)

So Shaykh, if you could tell us from the biographies of the Prophets and Messengers

about the trials they faced and how they dealt with them?

Even if there were only Moses (AS)—“and We tried you with many trials”—I hope this suffices.

That is why the Prophet ﷺ would always cite Moses (AS). He is even mentioned in the Quran

more than Prophet Muhammad ﷺ—he is the most mentioned prophet in the Quran.

And the Prophet ﷺ would often say: “May Allah have mercy on my brother Moses; he was harmed more than this and was patient.”

So Moses (AS) is a living example regarding what he was tested with by the Children of Israel, Pharaoh, and so on.

For instance, when Pharaoh wanted to kill him and pursued him, and when the Children of Israel worshipped the calf,

and when they said:

“And We took the Children of Israel across the sea; then they came upon a people intent in devotion to [some] idols of theirs. They [the Children of Israel] said, "O Moses, make for us a god just as they have gods." He said, "Indeed, you are a people behaving ignorantly.” (Quran 7:138)

to him:

“And [recall] when you said, "O Moses, we will never believe you until we see Allāh outright"; so the thunderbolt took you while you were looking on.” (Quran 2:55)

When he commanded them to slaughter a cow,

how they argued back with him (peace be upon him),

and how even with Yusha'—though this was Yusha', not Moses—

"Enter the land prostrating and say: 'Relieve us'"—

they crawled in on their rears. Yusha' was Moses' (AS) disciple.

Moses (peace be upon him) was harmed greatly by the Children of Israel,

yet despite this, he succeeded (peace be upon him).

That is why Ibn 'Abbas narrated the Hadith of Trials,

meaning Moses (peace be upon him) was tested immensely, yet he persevered.

The Prophet ﷺ said: "May Allah have mercy on my brother Moses; he endured more and was patient."

That was the trial of Moses (AS).

As for Noah (AS), they said: "If you do not desist, you will surely be of those stoned."

And Abraham (AS), when thrown into the fire.

Likewise, Shu'ayb, Lot, Salih, Hud—all their peoples accused them, harmed them, and sought to kill them.

They swore by Allah: "We will attack him and his family by night..."

“They said, "Take a mutual oath by Allāh that we will kill him by night, he and his family. Then we will say to his executor, 'We did not witness the destruction of his family, and indeed, we are truthful.'"” (Quran 27:49)

"...we are truthful." That was Salih (AS).

The prophets were all tested. And here you are talking about the many prophets who were not mentioned—

«Some We related to you, some We did not.»

Yahya (AS) was famously killed, and Zakariyya (AS) was famously killed.

Isa (AS) was severely harmed, to the point that Allah raised him when they sought to kill him, peace and blessings be upon him.

That is why Allah ﷻ said to His Prophet Muhammad ﷺ:

«Those are the ones whom Allah has guided, so follow their guidance.»

He mentioned to him a blessed chain of prophets when He said: «Those are the ones whom Allah has guided, so follow their guidance.»

“So be patient, [O Muḥammad], as were those of determination among the messengers and do not be impatient for them. It will be - on the Day they see that which they are promised - as though they had not remained [in the world] except an hour of a day. [This is] notification. And will [any] be destroyed except the defiantly disobedient people?” (Quran 46:35)

And so on. Yes, no doubt, Allah made for the Prophet ﷺ an example to follow,

from the earlier Prophets (peace be upon them) and what befell them with their peoples.

Our Shaykh, since we have spoken about trials in general,

there is the trial of illness, where one is tested in their health.

And you, Shaykh, mentioned a series of Prophets and Messengers,

so could you tell us how we can follow the footsteps of the Prophets in the trial of illness?

Of course, Ayyub (AS).

Be patient like Ayyub (AS). He was tested with illness until...

his family left him, and no one came to visit him anymore. People grew weary of visiting him.

How should I put it? Look at this example: one of my students—may Allah preserve him—

his mother fell ill—may Allah have mercy on her.

He says her sisters, cousins, and relatives used to visit her in the hospital.

But gradually, the visits went from daily to weekly, then monthly,

then once every three months, with only one or two people coming.

He said, "I was the one taking care of her." The visits thinned out; people get weary.

And his mother—may Allah forgive her and have mercy on her—remained in the hospital for ten years.

She couldn't speak or move; she could only hear and move her eyes.

He would say to her, "If you are pleased with me, close your eyes." So if she closed them, it meant yes.

If she opened her eyes, she wasn't. Then, SubhanAllah,

he graduated and was appointed as a doctor at the very hospital his mother was in.

He said, 'My off-time was with my mother, and my shift was with my mother.

If they called me, I went to them at that same hospital.' Okay.

Until Allah, Blessed and Exalted, took her soul.

For people get weary when someone remains ill for a long time.

Ayyub (AS) was like this;

people grew tired of him and stopped visiting.

No one stayed with him except his wife, who was devoted to him.

She was always by his side, patient. Peace be upon him.

He never complained, until the day Allah ﷻ willed to relieve his affliction.

“[So he was told], "Strike [the ground] with your foot; this is a [spring for a] cool bath and drink."” (Quran 38:42)

He struck with his foot, washed with cold water, and drank from it,

and he stood up as if he had never been ill, to the point that his wife did not recognize him.

He said, 'I need to relieve myself.'

He came back walking.

She said, 'By Allah, you resemble the afflicted Prophet of Allah more than anyone!'

His wife didn't recognize him even as she looked at him, astonished by his change.

He said, 'I am Ayyub (AS). I am Ayyub (AS).'

He was a true paragon of patience through adversity.

They mention in the biography of the Companion Imran ibn Husayn (RA)

that he was bedridden with illness for seventeen years,

to the point that some female servants asked him, 'Will you not supplicate Allah?'—for even the sick supplicate.

He said, 'I will not supplicate Allah.' Some might wonder why he did not supplicate.

But the point is: he said, 'I will not ask Allah until the years of my health equal the years of my illness.'

He said, 'I feel shy to ask Allah. He granted me health—'

let's say twenty or thirty years—I don't know his age then—

say he was forty-eight, so thirty-one years healthy and well.

'Now I have been ill for seventeen years; let the years of my illness equal the years of my health,'

'and then I will ask Allah ﷻ to relieve what I suffer.' What patience!

So the point is that Ayyub (AS) was indeed a great example,

a truly great example of patience in trial. Well said.

Sheikh, you mentioned tribulations, their danger, and the means to salvation and steadfastness in religion.

But can tribulation reach a point where a Muslim wishes for death to escape it?

There is a hadith from the Prophet ﷺ: "None of you should wish for death because of harm,

"but if he must, let him say: 'O Allah, keep me alive as long as life is good for me,

and take my life if death is good for me.'"

But a time will come upon people—among the signs of the Hour is that a man will pass a grave and say, "I wish I were in his place,"

because of the tribulations he sees, he will say, "I wish I were in his place."

Maryam (AS) wished for death, saying, 'Oh, I wish...'

“And the pains of childbirth drove her to the trunk of a palm tree. She said, "Oh, I wish I had died before this and was in oblivion, forgotten."” (Quran 19:23)

...'I were forgotten,' so they would not accuse her honor.

A woman's honor is sacred—and indeed it is.

So because she was so chaste and did not want anyone to slander her, she said, 'I wish...

“And the pains of childbirth drove her to the trunk of a palm tree. She said, "Oh, I wish I had died before this and was in oblivion, forgotten."” (Quran 19:23)

forgotten."

Yet despite this, Allah ﷻ strengthened her

by having Isa (AS) speak to her,

and in our recitation, Gabriel spoke to her:

'He called her from below her'—Isa called her from below,

or Jibreel (AS) called her from below her.

So she was reassured, carried Isa, and brought him to her people.

Then they said to her what she had feared— she was afraid of it—they said:

"O sister of Aaron,"

“O sister [i.e., descendant] of Aaron, your father was not a man of evil, nor was your mother unchaste."”

“So she pointed to him. They said, "How can we speak to one who is in the cradle a child?"” (Quran 19:28-29)

To 'Isa (AS).

“So she pointed to him. They said, "How can we speak to one who is in the cradle a child?"” (Quran 19:29)

'...a child in the cradle?' He said, 'I am the servant of Allah. He gave me the Scripture.'

So this was, undoubtedly, a calamity

for Maryam on one hand, and an honor on the other.

It was an honor that Allah ﷻ blessed her with a child without a husband,

and a calamity for her: how would she face her people?

May my Lord's peace and blessings be upon her.

Therefore, feeling the weight of both, she wished for death, peace be upon her.

However, when Allah ﷻ reassured her and Jesus (AS) spoke to her,

all of that vanished, and she came to them full of confidence.

She pointed to him, having vowed a fast of silence to the Most Merciful.

“So eat and drink and be contented. And if you see from among humanity anyone, say, 'Indeed, I have vowed to the Most Merciful abstention, so I will not speak today to [any] man.'"” (Quran 19:26)

So she pointed to him.

Then Jesus (AS) spoke, and his first words were, "I am a servant of Allah."

May Allah bless him and grant him peace.

Sheikh, before I conclude, I would like a message from you to all Muslims regarding tribulations in general.

First of all, I say: we should always pray that Allah, Blessed is He, spares us from tribulations,

“Say, "Come, I will recite what your Lord has prohibited to you. [He commands] that you not associate anything with Him, and to parents, good treatment, and do not kill your children out of poverty; We will provide for you and them. And do not approach immoralities - what is apparent of them and what is concealed. And do not kill the soul which Allāh has forbidden [to be killed] except by [legal] right. This has He instructed you that you may use reason."” (Quran 6:151)

And the Prophet ﷺ commanded us in our prayer, in every prayer we offer, especially the obligatory ones,

to seek refuge from four: "O Allah, we seek refuge in You from Hellfire's torment, the grave's torment, trials of life and death, and the trial of the Dajjal."

Some scholars, including Ibn Hazm, even held that this supplication is obligatory.

The majority say it is Sunnah, but Ibn Hazm says obligatory—to that extent.

He ﷺ also sought refuge from trials,

“Say, "Come, I will recite what your Lord has prohibited to you. [He commands] that you not associate anything with Him, and to parents, good treatment, and do not kill your children out of poverty; We will provide for you and them. And do not approach immoralities - what is apparent of them and what is concealed. And do not kill the soul which Allāh has forbidden [to be killed] except by [legal] right. This has He instructed you that you may use reason."” (Quran 6:151)

peace and blessings be upon him.

He commanded us, saying: "Seek refuge in Allah from trials."

So we should always seek refuge in Allah from trials,

and neither expose ourselves to them nor confront them.

We distance ourselves from them as much as we can,

and fortify ourselves against trials through Allah ﷻ with knowledge,

frequent recitation of the Quran, accompanying the righteous, and other such means.

The third point is that if trials occur,

we must take the correct stance we mentioned on how to face these trials.

The fifth point is that a person must

not seek to spread these trials,

but rather suppress them as much as possible,

preventing their spread as much as possible.

The sixth point is to know that these trials are afflictions

from Allah ﷻ, and that trials may come through good.

Trials are not always illness, poverty, killing, and captivity.

No, trials can also be through good things.

So one should be mindful of this: a person may be tested with good,

or tested with evil: "And We test you with evil and with good as trial."

So Allah ﷻ tests with this and with that.

May Allah preserve us and you, and jazakAllahu khayran for this interview.

May Allah elevate you.

And for the great preparation, masha'Allah.

May Allah grant you Jannah, Shaykh. We're honored.

Thanks to the organizing team, may Allah reward them and preserve them.

Insha'Allah, this won't be our last meeting with you.

Allah protect you.

May Allah elevate you, Shaykh. JazakAllahu khayran.

And peace be upon you.

And before I conclude, I recall a hadith mentioned to us by the Mother of the Believers, Umm Salamah (RA),

when she was asked about the most frequent supplication of the Prophet ﷺ.

She said, "His most frequent supplication was: 'O Turner of the hearts, make my heart firm upon Your religion.'"

“[Who say], "Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower.” (Quran 3:8)

And I ask Allah ﷻ to keep us and you safe from tribulations,

“Say, "Come, I will recite what your Lord has prohibited to you. [He commands] that you not associate anything with Him, and to parents, good treatment, and do not kill your children out of poverty; We will provide for you and them. And do not approach immoralities - what is apparent of them and what is concealed. And do not kill the soul which Allāh has forbidden [to be killed] except by [legal] right. This has He instructed you that you may use reason."” (Quran 6:151)

Allah willing, we will meet you soon on the Thabat Podcast,

See you soon, insha'Allah, in good health.

May the peace, mercy, and blessings of Allah Ta'ala be upon you.