Dilemma
Facing the YouthShaykh Muhammad Saalih al-Uthaymeen
hafidhahullaah
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Introduction
Verily
all praises are due to Allaah. We praise and glorify him, we seek
help from him, we ask of his forgiveness and we tum to him. We
seek refuge in him from the evil within us and from our evil
deeds. Whomsoever Allaah guides there is no one to mislead him
and whomsoever Allaah misguides, there is no one to guide him. I
testify that there is none worthy of worship except Allaah, who
is one, and he has no partner. I bear witness that Muhammad
sallallaahu 'alayhi wa sallam is his servant and his messenger.
May Allaah bestow Durood (His choicest blessings) upon him and
his noble family and companions and those who followed them with
excellence.
It gives me great pleasure to present to my
brothers a very serious problem not only in Islaamic society but
in every society, and that is the problem facing the youth in
this age. The hearts of the youth are sicken with psychological
problems which sometimes makes them uneasy with life and they
spend their energies in trying to free themselves from those
difficulties and removing that sorrow. The removal of the
difficulties will will never take place except with Deen
(Religion) and character in which there is the strengthening of
society and the betterment of this world and the hereafter. With
this (religion and character), goodness and blessings will
descend and evil and calamities will end.
Countries do
prosper except with the help of its citizens and religion does
not gain strength except with its followers. When the followers
of Islaam will stand up for it, Allaah will help them no matter
how many enemies they have. Allaah Ta'ala says:
"O
believers, if you help Allaah's cause, he will help you and make
your feet firm (against your enemies) and those who disbelieved,
woe unto them and their actions are in vain." [47:7,8]
If
Deen (religion) cannot be strong except with it's followers, then
it is necessary for us, the followers of Islaam and it's
flag-bearers, that we firstly stregthen ourselves so that we may
become worthy of leadership and guidance. It is imperative that
we learn from the book of Allaah (The Qur'aan) and the Sunnah of
his Rasool (Messenger) sallallaahu 'alayhi wa sallam which will
equip us for speech, action, guiding and inviting. This will
enable us to carry the weapons of the guidance of Islaam to all
those who seek the truth and also to wield it against all those
who seek falsehood.
Then it is neccesary for us to put
into practice what we have learnt from the Qur'aan and Sunnah, on
the basis of Eemaan (faith), conviction and sincerity Our
characteristic should not be one of speech only because if speech
is not backed up by action, it's effect will not extend beyond
the speaker and this speech will have an opposite elect:
"O
believers, why do you say that which you do not do. It is most
hateful in the sight of Allaah that you say that which you do not
practice." [61:2-3]
It is most appropriate for us
that we start at the beginning and ponder over our youth and
their thoughts and actions, so that we may increase those which
are good and correct those who are incorrect because the youth of
today are the men of tomorrow and they are the foundation on
which a future nation will be built. It is for this reason that
the text of the Sharee'ah (Islaamic Law) has encouraged giving
the youth due consideration and directing them to which is good
and correct. They are the basis of the Ummah of which it's future
will be built and if their reformation is grounded upon the
strong pillars of the Deen (Religion) and character, there will
be a brilliant future for this Ummah, if Allaah wills.
A
glance at the youth
If we closely exam the the youth, it
will be possible for us to conclude that the youth are generally
of three types: Rightly guided youth, deviated or perverted youth
and youth who are confused (between evil and good).
The
first type
Rightly guided youth are: Youth who firmly
believe in all the implications of this Kalima (the shahadatain).
They termly believe in their Deen (Religion). Eemaan (Faith) is
beloved to them and they are content and satisfied with their
Eemaan. They consider aquiring Imaam as a profit and deprivation
from it as a big loss.
Youth who worship Allaah
sincerely. They worship Allaah alone who has no partner.
Youth
who follow the Messenger of Allaah, Muhammad sallallaahu 'alayhi
wa sallam practically in his speech and action because they
believe that he is the Messenger of Allaah and the leader of all
messengers.
Youth who establish salah (Prayer) perfectly
to the best of their ability, because they believe in the benefit
and the religious, worldly and social merit found in prayer and
the dangerous consequences of neglecting salah for both the
individual andd the nation.
Youth who give Zakah in full
to those who are deserving of it, because they believe that Zakah
fulfils the needs of Islaam and it is one of the five Pillars of
Islaam.
Youth who fast during the month of Ramadaan. They
stop themselves from their desires and cravings, whether it is
summer or winter because they believe that actions are for the
pleasure of Allaah. Thus they give preference to that which
pleases Allaah over that which they desire.
Youth who
perform the compulsory duty of Hajj (Pilgrimage) to the sacred
house of Allaah because they love Allaah. Thus they love the
house of Allaah and they love going to the places of his mercy
and forgiveness and collaborating with his Muslim brothers who
come to these places.
Youth who believe in Allaah who is
their creator and the creator of the skies and the each, because
they see from amongst the signs of Allaah that which leaves no
doubt even for a moment whatsoever in the existence and being of
Allaah. They see in this vast unique universe, in the form and
system of the universe, that which clearly indicates towards the
existence of it's creator and His total power and complete
wisdom, because it is not possible for this universe to come into
existence on it's own, nor is it possible for it to come into
existence coincidentally. The reason for this is that the
universe was non-existent before it was brought into existence,
and that which is non-existent cannot bring anything into
existence, because it itself is non-existent.
It is not
possible that the universe camee into existence coincidentally
because it has a unique well-arranged system, which does not
change nor variate from the procedure predestined for it.
"You
will never find a change in the system of Allaah." [33:62]
"You will never fmd any reversal in the system of
Allaah." [35:43]
"You will not see in the
creation of the most gracious any disparity, so turn your vision
again. Do you see any rupture? Then turn your vision again, a
second time, your vision will return to you dull an in a state of
fatigue." [67:3-4]
The fact that this universe has a
unique, well-arranged system, prevents it's existence being
coincidental. That which is in existence coincidentally will also
have a system which is coincidental, which is likely to change or
be disturbed in a short period of time.
Youth who believe
in the angels of Allaah because Allaah has given information
regarding them (the angels) in his book the Qur'aan and his
Messenger sallallaahu 'alayhi wa sallam has given information
regarding to in the Sunnah (the traditions). The Qur'aan and
Sunnah explain their qualities, their worship and their actions
to which they rigidly stick to for the goodness of the creation.
This clearly points to the existence of the angels.
Youth
who believe in the Books of Allaah. Allaah revealed these books
to his Messengers as a source of guidance for the creation
towards the straight path. It is not possible for the mind of man
to understand the intricacies of worship and social life except
with the books of Allaah.
Youth who believe in the
prophets and Messengers of Allaah whom Allaah sent to his
creation to call them towards good and enjoin them with good and
prevent them from evil so that people do not have any proof
against Allaah after the sending of prophets. The very first
Messenger was Nooh alayhis-salam and the last messenger was
Muhammad sallallaahu 'alayhi wa sallam.
Youth who believe
in the last day in which people will be resurrected after dying,
so they may be compensed for their actions. Whoever does good
equal to an atom, will reap it, and whoever does evil equal to an
atom, will reap it. This is the cosequence of this world,
otherwise what is the benefit of life and what is the wisdom of
life if there is no day for the creation in which the doer of
good will be compensated for his good, and the perpetrator of
evil, punished for his evil?
Youth who believe in the
predestination of good and evil. Thus they believe that
everything is with the decree of Allaah and his divine
foreordainment. This is despite their belief in causes and their
related effects and that for both good and evil there are means.
Youth who adhere to the advice of Allaah, His messengers,
His book, the leaders of the Muslims and the general masses. They
interact with Muslims with frankness and openness - the way it is
incumbent upon them. They neither mislead, deceive nor conceal
anything.
Youth who call towards Allaah with deep
insight, in accordance to the manner Allaah has laid down in his
book.
"Call towards the path of your Sustainer with
wisdom and sound advice and debate with them in a manner that is
befitting." [16:125]
Youth who enjoin good and
forbid from evil because they believe that in this is the success
of the nation.
"You are the best of nations, taken
out for the guidance of mankind. You enjoin good and forbid from
evil and you have full faith in Allaah." [3:110]
Youth
who strive in the changing of evil in the way established by the
Messenger of Allaah sallallaahu 'alayhi wa sallam: "Whomsoever
from amongst you see an evil he should change it with his hand.
If he does not have the power to do this, then he should change
it with his tongue. If he does not have the ability to do even
this, then he should change it with his heart (by scheming in the
eradication of this evil)." (Hadith)
Youth who speak
the truth and accept the truth, because truth leads to good and
good leads to paradise. A person will continue being truthful and
pursue the truth until Allaah records him as being a truthful
person.
Youth who love good for the general Muslims
because they believe in the saying of Nabi sallallaahu 'alayhi wa
sallam: "None from amongst you can be a true believer until
he loves for his (Muslim) brother that which he loves for
himself." (Hadith)
A teenager who is cognizant of his
responsiblity to Allaah and his nation. He strives always for the
goodness of his Deen (Religion), his nation and homeland, keeping
far from egoism and far from giving consideration to his own good
at the expense of the good of others.
A teenager who
strives for the pleasure of Allaah and with the help of Allaah in
the path of Allaah. He strives with sincerity without pride or
want of reputation. He strikes with the help of Allaah without
being conceited and without depending on his own might and power.
He strives in the path of Allaah for the upliftment of his Deen
without exceeding the bounds and without laxity. He strives with
his tongues, hand and wealth in the manner that the needs of
Islaam, and the Muslims demand of him.
Youth who have
character and Deen in them, thus they are of refined character,
religion, gentle, liberal, noble-minded. clean-hearted,
steadfast, enduring and resolute. They do not waste any
opportunity nor do they let compassion overcome intelligence and
the need for reformation.
A teenager who is systematic.
He works with wisdom and silence despite being firm and excellent
in his work. He does not waste any opportunity but instead
occupies himself in actions which are beneficial for him and his
nation.
Together with this, this teenager safe-guards his
Deen, character and conduct. Thus he is extremely distant from
those qualities which contradict this, like kufr (disbelief),
apostasy, inequity, disobedience, lowly character and evil mutual
relations.
These types of youth are the pride of a nation
and a symbol of it's prosperity and Deen. These are the youth who
will obtain the good of this world and the hereafter. They are
the youth who we hope that Allaah, with his grace, will use to
rectify the corruption amongst the Muslims and illuminate the
spiritual path of the seekers of truth.
The second type
The second type of teenager is the one who is corrupt in
his beliefs, irresponsible in his conduct, himself misled,
ingulfed in vice; he does not accept the truth from anyone nor
does he refrain from falsehood and he is selfish in his conduct.
He is a teenager who is stubborn. He does not yield to the truth
nor does he renounce falsehood. He dos not care about his neglect
of the rights of man nor the rights of Allaah. He is a confused
teenager bereft of impartiality in his thinking and in his
behaviour. Likewsie he lacks balance in all his affairs.
A
teenager who is conceited with his own opinion as if truth flows
from his tongue. He, in his opinion, is free from mishaps, while
others are a source of mistakes and slip-ups as long as they
contradict his option.
A teenager who has turnned away
from the straight path in his deen and the accepted norms of
conduct. The evil of his conduct has been made alluring to him.
Therefore he regards it as virtuous. Thus he is the greatest of
losers in respect of his deeds. These are the ones whose efforts
have been wasted in this life, while they presumed that they were
doing good.
He is an evil omen upon himself and a
misfortune for his society, one who is driving his nation towards
the lowest stage. He is a barrier between his nation and their
respect and munificence, a lethal influence, difficult to treat -
except if Allaah wishes. Allaah has power over everything.
The
third type
The third type of teenager is he who is
confused and doubtful. He recognises the truth and is content
with it. He lives in a guarded society except that the doors of
evil have opened up for him from every direction. This has
created doubt in his beliefs, deviation in his conduct, weakness
in his action, a foray from known practices and an influx of
diverse falsehood. Thus he is in eternal thought and inner
search. Opposing this influx or movement (of falsehood) is
uncertainty. He does not know whether the truth lies in the
prevailing idealogies or in the way of his pious predecessors and
his safeguarded society. He is thus in doubt - sometimes he
accords preference to one side and sometimes the next according
to the strength of the influx of these thoughts.
This
type of teenager is passive in his life. He is in need of
captivating strength which will guide him towards the enclosure
of truth and the path of goodness. How easy will this not be
Allaah prepares for him a person who calls towards good, who is
wise, knowledgeable and of good intentions?
These types
of teenagers are found in abundance. They obtain a smattering of
Islaamic education but they acquire much more secular knowlege
which conflicts with the basics of Deen either in reality or in
their presumptions. Thus they are helpless between the 2
cultures. It is possible for them to gain liberation from this
helplessness by establishing themselves upon Islaamic education
and acquiring this education from it's original sources - the
book of Allaah (the Qur'aan) and the Sunnah (traditions) of
Muhammad sallallaahu 'alayhi wa sallam at the hands of devoted
Ulema (learned men) - and this is not difficult for them.
The
digression of the youth and their problems
The reasons
for the digression and the difficulties of the youth are many and
varied. Man, during the phase of youths is to a large extent in
the process of the development of the body, thought processes and
the mind, because this is the phase of growth during which he
undergoes rapid changes. In this stage it is of extreme
importance that the tools of self-control are prepared for him
coupled with wise leadership to steer him towards the straight
path.
From amongst the important reasons for this
retrogression are the following:
1) Idleness: Idleness is
a malady which kills thought processes, the mind and the strength
of the body, because the body is always in need of movement and
work. Thus when the body is idle thoughts become dull and the
mind weakens, body movements weaken and devilish insinuations and
evil thoughts form on to the heart. Many times an exil intention
is create as a result of this suppression which was a direct
consequence of idleness. The cure for this problem is that the
teenage should strive in the attaining of work which befits him
like reading, business or writing which will then become a
barrier between him and his idleness. It is necessary that he
becomes a stable member of society, working in his society for
himself and for others.
2) Alienation and aloofness
between the youth and the elderly members of their families or
between the youth and others: We see some elders witnessing
deviation in their youth but they hesitate, are disconcerted,
helpless to strengthen them and dependent from reforming them.
The result of this is hatred is for these youth, estrangement
from them and a dont-care attitude towards their condition,
whether their condition is one of piety or corruption. Sometimes
they pass judgement concerning all the youth which translates
into a blank impression of the youth in general. This splits the
community whereby the youth and their elders begin looking at one
another with the eyes of contempt. This is amongst the greatest
dangers that can encompass human society. The cure for this
problem is that the youth and their elders should make an effort
to eradicate this alienation between them and trust everyone
because the society together with it's youth and elders are like
one body. When one part of it decays, it leads to the decay of
the whole body. It is incumbent upon the elders that they give
deep thought to their responsibility concerning the reformation
of the youth and dispel this contagious despondency from their
hearts, because Allaah has power over everything. How may corrupt
people did Allaah not guide, after which they became beacons of
guidance and callers towards reform? It is necessary for the
youths to entertain respect, regard for the opinions and
acceptance of the guidance of their seniors who experienced the
realities of life which these youth have not. When the wisdom of
the seniors will meet with the strength of the youth, the society
will attain prosperity with the will of Allaah.
3) Liason
with deviated and corrupt people and befriending them. This has a
great effect on the mind, the thinking and ways of the youth. For
this reason Nabi sallallaahu 'alayhi wa sallam is reported to
have said: "A person is on the Deen (Religion) of his
companion, so each one of you should take care in the matter of
who he befriends." He sallallaahu 'alayhi wa sallam also
said: "The similitude of an evil companion is like an
ironsmith using an oven. Either you will burn your clothes in his
company or you will experience an offensive odour." (Hadith)
The sure for this problem is that the teenager should choose for
his companionship those who are good and intelligent go that he
may benefit from their virtue, reformed ways and intelligence. He
should weigh up their condition and reputation before befriending
them. If they are people of character, virtue, correct Deen and
good reputation, then befriend them. If they do not possess these
qualities, then it is incumbent to distance oneself from them so
that one is not deceived by sweet talk and beautiful outward
appearances. This is deception and misguidance. This path is
traversed by evil people to allure the simple-minded in order to
increase their multitude and conseal their evil condition. A poet
has said it most beautifully: Test men when you intend to
befriend them, Scrutinize and study their affairs.
4)
Reading of destructive periodicals, booklets and magazines which
create doubt in the Deen of a person and in his beliefs. This
draws a person towards the abrogation of virtuous character and
lands him in Kufr (disbelief) and vice. This is especially true
when the teenager does not possess deep Deeni education and acute
thinking by means of which he can differentiate between truth and
falsehood, benefit and harm The reading of these types of books
totally confounds the because they imbibe a false pleasure in the
minds and thinking of the youth without reservation. The cure for
this problem is that he should keep away from these books and
read other books which will plant in his heart the love of Allaah
and his Rasool sallallaahu 'alayhi wa sallam and the reality of
Eemaan (Belief) and good deeds. No doubt his inner self will
entice him greatly towards those books which he loved previously
and make him feel discontent with other beneficial woks. This is
similar to the position of that person who lights with his inner
self to establish the obedience of Allaah in his life, but his
soul rebels and becomes involved in futility and lies. The most
important of beneficial books is the book of Allaah and those
which the people of knowledge have written by way commentary with
correct transmission. In the same way the Sunnah of the Messenger
of Allaah sallallaahu 'alayhi wa sallam, then that which the
people of knowledge have written by extracting from these two
sources or by way of deep understanding.
5) The
impression of some youth that Islaam is a curtailment of freedom
and a repression of strength. Thus they tum away from Islaam
regarding it as retrogression and a barrier between them and
progress. The cure for this problem is that the veil of the
reality of Islaam be lifted from these youth who are ignorant of
it's reality because of their wrong nations, inadequate knowledge
or both. Islaam does not restrict freedom but it is a control and
a correct chanelling for it, so much so that the freedom of one
person does not clash with the freedom of the next person.
General freedom leads to chaos and eruption. It is for this
reason that the injunctions of Deen are called Hudood (limits).
If the injunction is one of prohibition Allaah says: "They
are the limits imposed by Allaah, do not approach them."
[2:187] If it is one of consent, Allaah Ta'ala says, "These
are the limits imposed by Allaah, do not transgress them."
[2:229] This is the difference between restriction (which is the
impression of some) and control and guidance which the most wise,
the all-knowing Allaah has decreed for his servants. There is no
basis for this problem because systemisation is a reality in all
domains and man by nature is submissive to this systematic
reality. He is submissive to the pressure of hunger and thirst
and to the system of his food and drink as far as quantity,
quality and type is concerned so that he may safeguard his body
and it's health. He is in the same way submissive to the system
of his society, holding on to the customs of his city in it's
dwellings, garb and modes of transport. If he does not subject
himself to this, he will be considered as being abnormal and he
will be treated the way extraordinary people are treated. Life is
totally a submission to specified limits so that everything
progresses according to it's intended aim. This subjucation is
for the order of society, eg. submission which is necessary for
the reformation of society and the prevention of anarchy. In the
same way submission to the system of the Sharee'ah entails that
which is necessary for the reformation of the naion so how can
some people be annoyed with it and think of it as being a
restriction of freedom? Verily this is a great untruth and a
baseless, evil presumption. Islaam in the same way is not a
suppression of capabilities. It is a wide sphere for all
strengths. Islaam calls towards reflection so that man
contemplates and his mind and thoughts grow. Allaah Ta'ala says:
"Say O Muhammad, I advise you of one thing only, that you
stand up in two's and singlely and then reflect." [34:46]
and Allaah says: "Say O Muhammad, see what is in the heavens
and the earth." [10:101] Islaam does not confine itself to
calling towards contemplation and deep thought but it denounces
those who do not think, observe and contemplate. Allaah Ta'ala
says: "Have they not considered the dominion of the heavens
and the earth, and what things Allaah has created?" [7:185]
Allaah Ta'ala says: "Have they not pondered upon themselves?
Allaah did not create the heavens and the earth and that which is
between them, except with truth." [30:8] And Allaah Ta'ala
says: "And he who we give old age. We reverse him in
creation (making him go back to weakness after strength), do you
not ponder?" [36:68]
The order of observing and
pondering opens up the power of the mind and thoughts, so how can
some people say; that it restricts capabilities? Dreadful is the
word they utter; they only speak a lie. Islaam has legalized for
it's people all pleasures in which there is no harm for the
individual either physically, mentally or spiritually. Islaam has
authorised the eating and drinking of all pure things: "O
believers, eat of the good things from which we have provided
you, and render thanks to Allaah." [2:172] Allaah Ta'ala
says: ''And eat and drink and do not waste. He does not love
those who waste." [7:31] Islaam has legalised all clothing
to the demands of wisdom and nature: "O Children of Adam! We
have revealed unto you clothing to conceal your shame, and
splendid countenance, but the clothing of piety, that is best."
[7:26] Allaah Ta'ala says: "Say O Muhammed, who has
forbidden the beautiful (gifts) of Allaah which He has produced
for His servants and the pure things (which He has produced) for
sustenance? Say, they are in the life of this world for those who
believe, and only for them on the Day of Judgement.'' [7:32] He
has authorised enjoyment of women by legitimate Nikaah
(Marriage): Allaah Ta'ala says: "Marry women of your choice,
two, or three, or four but if you fear that you shall not be able
to deal justly with them, then only one." [4:3] In the
domain of economics, Islaam has not suppressed the capabilities
of it's people but legalized for them all business dealings which
are just and emanate from mutual happiness. Allaah says: "Allaah
has permitted trade and forbidden usury." [2:276] And he
says: "lt is he who has made the earth manageable for you,
so traverse through its tracks and eat of the sustenance which He
provides, and He is responsible for the resurrection."
[67:15] And he says, "And when the prayer is finished, then
disperse through the land, and seek of the bounty of Allaah."
[62:10] After all this, is the impression or saying of some
people correct, that Islaam suppresses capabilities?
Problems
that recur in the heart of the teenager
Misgivings and
evil thoughts keep recurring on a dead heart which contradicts
Deen. It is for this reason that when it was said to Ibn Masud or
Ibn-e-Abbas (Radiallaahu anhum) that the Jews say that they do
not get evil thoughts in their prayers, i.e. they do not
experience apprehensions, he replied, ''They have spoken the
truth, what can Shaytaan do with an empty heart?"
If
the heart is alive and there is even a bit of Eemaan (faith) in
it, then Shaytaan attacks it. His attack is devoid of leniency
and sluggishness. He throws in the heart such evil thoughts which
are detrimental to Deen. It is most destructive if the servant
accepts these evil thoughts until Shaytaan induces him to create
doubts in his Lord, Deen and beliefs. If he finds in the heart
any weakness and frustration, Shaytaan overwhelms that heart
until he takes it out of the confines of Deen. However, if he
finds in the heart strength and steadfastness, he devises a
contemptible scheme to mislead the servant.
These evil
thoughts that Shaytaan casts in the him will not harm a person if
he practices the therapy mentioned by Rasulullah sallallaahu
'alayhi wa sallam concerning it: Ibn-e-Abbas (RadiAllaahu anhuma)
narrates than a person came to Nabi sallallaahu 'alayhi wa sallam
and said: "I am having a certain feeling within myself which
being a burning ember is more desirable to me than my uttering
it." Nabi sallallaahu 'alayhi wa sallam said: "All
praise are due to Allaah who has rejected his scheme i.e. driven
away Shaytaan's evil thoughts." (Hadith)
Some people
from the Sahabah (companions) came and said, "O Messenger of
Allaah, we find within ourselves (such a feeling) which
overwhelms each one of us from speaking about it i.e. he feels it
imposing to speak about it." Nabi sallallaahu 'alayhi wa
sallam asked: "Do you also experience it?" The
companions replied, "Yes." Nabi sallallaahu 'alayhi wa
sallam replied, "That is true faith (Eemaan)." The
meaning of having true faith is that evil thoughts and your
rejection of them does not harm your Eemaan even a bit but it is
a proof that your Imaam is sincere and has not been affected by
any loss.
Nabi sallallaahu 'alayhi wa sallam has said:
"Shaytaan (the Devil) comes to one of you and says. Who has
created this? Who has created this? until he says : Who has
created your Lord? When he reaches this limit, then seek refuge
in Allaah and in his compassion." (Hadith)
It is
state in another Hadith regarding the same situation. "You
should say: I believe in Allaah and his messengers." And in
a similar Hadith that Abu Dawood has narrated, Nabi sallallaahu
'alayhi wa sallam said: "Say Allaah is one, Allaah is
independent, He does not give birth nor was he given birth to,
there blow a little saliva towards the left thrice and seek
refuge from the accursed Shaytaan."
Once the Sahaaba
(RadiAllaahu anhum) described this ambition to Nabi sallallaahu
'alayhi wa sallam for which he prescribed the cure in four steps:
First: The termination of evil noughts by completely
shunning and forgetting them until they do not exist and then
occupying oneself away from these thoughts with balanced
thinking.
Second: Seek refuge in Allaah from these evil
thoughts and from the accursed Shaytaan.
Third: He should
say, I believe in Allaah and his Messengers.
Fourth: He
should say, Allaah is one, Allaah is independent, He does not
give birth nor was he given birth to, there is none comparable to
Him, spit to his left side thrice and say, "I seek refuge in
Allaah from the cursed Shaytaan."
Confusion
Regarding the issue of predestination
From those issues
which keep recurring and leaves the youth bewildered is the issue
of predestination. Belief in predestination is one of the pillars
of Eemaan and Imaam is not complete without it. This belief
entails the belief that Allaah, who is pure, knows what is going
to happen and what is predestined for the skies and earth, as
Allaah says: "Don't you know that Allaah knows all that is
in the heaven and on the earth? Indeed, it is all in a record and
it is easy for Allaah." [22:70]
Nabi sallallaahu
'alayhi wa sallam has prevented us from quarrelling and debating
in the matter of predestination. Abu Hurairah (RadiAllaahu-anhu)
relates that RasullAllaah sallallaahu 'alayhi wa sallam came to
us while we were debating about predestination. Seeing this he
became angry until his blessed face turned red with anger. Then
he said: "Did I order you to do this? Is it for this that I
was at to you? The nations before you were destroyed when they
debated this issue. I take a firm resolution from you that you
will not quarrell in this matter." (Hadith)
Engrossing
oneself and quarrelling in the matter of predestination lands a
person in a maize from which he does not have the ability to
emerge. The path of salvation is that you should aspire to do
good and strive in the doing of good as you have been ordered
because Allaah, who is pure, has granted you intellect and
understanding, and sent to you Messengers and revealed with them.
Allaah Ta'ala says, "So that mankind, after the coming of
the Messengers, should have no proof against Allaah for Allaah is
Exalted in Power and Wise." [4:165]
When Nabi
sallallaahu 'alayhi wa sallam informed his companions that there
is no person except that his abode in Jannah (heaven) and
Jahannam (hell) has been foreordained, they said, "O
Messenger of Allaah, should we not depend upon our book
(predestinations) and leave the doing of good deeds." Nabi
sallallaahu 'alayhi wa sallam replied: "Do good deeds,
everything is made easy for what is was created. Those who are
from the fortunate people, the actions of fortunate people will
be made easy for them, and those who are from the wretched
people, for them the actions of the wretched will be made easy."
Then the Messenger of Allaah sallallaahu 'alayhi wa sallam
recited the verse: "He who gives in charity and fears
(Allaah), and in all sincerity testifies to good, We will indeed
make smooth for him the path to ease, but he who is a greedy
miser and thinks himself self-sufficient and disbelieves in good,
We will indeed make his path to adversity easy."
[92:5-10]
Nabi sallallaahu 'alayhi wa sallam ordered them
to do good deeds and did not permit them to depend upon their
preordainment because those who are predestined to be from the
people of Jannah will not be from amongst them except if they do
the actions and deeds of the people of Jannah, and those who are
predestined to be from the people of Hell will not be from
amongst them except if they do their actions. Action is according
to the ability of a person because he himself knows that Allaah
has given him a choice in the doing of action and predestined it
for him. If he wishes, he can either do it or leave it.
If
a man makes an intention to travel, then he will travel and if he
intends halting, then he will do so. If sees a fire, he will flee
from it and if he sees a thing which is beloved to him, he will
go forward. Similarly with regards to obedience and sin, a person
practices them by his own choice and leaves them by his own
choice.
There are two objections according to some people
regarding the issue of predestination:
Firstly: Man sees
that he does something by his own choice and he leaves all action
by his own choice without perceiving any compulsion upon the
doing or leaving of an action, so how does this coincide with the
belief that everything is with the decree and foreordainment of
Allaah? The answer to this is that if we contemplate the action
and movement of man, we will fmd that it is the result of two
things viz. intention i.e. the choice to do something, and
ability. If these two things are not found, the action will not
occur. Intention and ability are both the creation of Allaah, who
is Most Pure, because intention is the result of the strength
of-the mind and ability is the result of the strength of the
body. If Allaah so wishes he can snatch away the mind of man and
he would be left without any intention or snatch away his ability
leaving action impossible for him. When man makes a firm
intention to do an action and he executes it, it is our knowledge
with conviction that Allaah had intended and destined that
action, otherwise his intention would have changed or he would
have found a barrier between himself and ability to carry out
that action. A Bedouin was asked, "How do you recognise
Allaah?" He replied, "By the breaking of firm
intentions and the changing of resolutions."
The
second objection: which recurs according to some people in the
matter of-predestination is that man will be punished for his
sinful deeds. How can he be punished for it when it is
predestined for him and it is not possible for him to escape from
something which is predestined for him. How is he rewarded for
his obedience when it is predestined for him and it is not
possible for him to escape from something which is predestined
for him? It is unjust that you make predestination an argument
for disobedience while you do not make it an argument for
obedience. The second answer is that Allaah has negated this
argument in the Qur'aan and classified it as an ignorant
statement. Thus Allaah Ta'ala says, "Soon the idolaters will
say, if Allaah willed we would not have ascribed partners to
Allaah nor would our fathers have, nor would we have forbidden
anything. In the same way their ancestors argued falsely, until
they tasted our wrath. Say, have you any (certain) knowledge? If
so, produce it before us. You follow nothing but presumption and
you only lie." [6: 148]
Allaah Ta'ala has explained
that these objectors of predestination, have in their ranks those
who were before them, who falsified (the Messengers) the way
these people falsify (the Prophets), and they remained firm upon
this action of theirs until they toted Allaah's punishment. If
their proof was correct, Allaah would not have made the taste of
His punishment. Then Allaah ordered his Nabi to challenge them to
prove the correctness of their beliefs and explain to them that
they have no proof for this.
The third answer is that
preordainment is a hidden secret. Nobody knows about it except
Allaah until it happens. How can a sinner have knowledge about
the txt that Allaah has predestined for him sin until he does it?
Is it not possible that Allaah had ordained for him obedience? So
why does he not in place of going towards sin, go towards
obedience and say Allaah has definitely predestined for me that I
obey him?
The fourth answer is that Allaah has blessed
man by what he has given him of intelligence and understanding,
and revealed upon him books and sent to him messengers and
outlined to him what is beneficial and what is non-beneficial and
blessed him with intention and ability with which he has the
power to traverse either path. So why does lis sinner choose the
path of harm over the path of benefit?
If this sinner
intended going on a journey to another place and he had two roads
to choose from: one is easy and peaceful and the other difficult
and frightful, he most definitely would traverse the easy,
peaceful path and not the difficult, frightful path because of
the argument that Allaah had predestined it for him. If he
traversed the path of difficulty and used the argument that
Allaah had predestined it for him, people would think of him as
being naive and insane. In the same way are the paths of good and
evil. Man will traverse the path of good and not deceive himself
by traversing the path of evil on the pretext that Allaah had
predestined it for him. We see that every person has the ability
to earn his livelihood. We see that he traverses every path in
the gaining of his livelihood. He dos not sit in his house and
leave earning, holding on to the excuse of predestination.
Otherwise, what is the difference between striving for
the world and striving in the obedience of Allaah? Why do you
make divine foredainment a proof for yourself upon the leaving
out of obedient and you do not make it a proof for the leaving
out of worldly action? The clarity of an argument is in it's
place but desires make a person blind and deaf.
Ahadeeth
in which there is mention of the youth
When these words
have revolved around the problems of the youth, I would like to
mention some Ahadith in which there is a mention of the youth.
From amongst them are:
1. "Your Lord is pleased with
that teenager who is free of youthful passion.'' (Narrated by
Ahmad)
2. "There are seven such persons for whom
Allaah will provide shade from his shade on that day who there
will be no other shade except his. A just ruler, a youth who was
nurtured in the obedience of Allaah, a man whose heart is
attached to the Masjid, two people who love each other only for
the pleasure of Allaah. They meet for the pleasure of Allaah. A
man who is enticed by a woman of status and beauty and he says,
"I fear Allaah." A man who given charity so secretly
that his left hand does not know what his right hand has given
and a person who remembers Allaah in seclusion and tears flow
from his eyes (due to the fear of Allaah)." (Narrated by
Bukhaaree and Muslim)
3. "Hasan and Husain
(RadiAllaahu-anhuma) will both be the leaders of the youth of
Jannah." (Narrated by Tirmidhi)
4. "It will be
said to the people of Jannah, for you is youth and you will never
grow old." (Narratted by Muslim)
5. "Never does
a youngster honour an elderly person because of his old age but
Allaah appoints somebody who will honour him during his old age."
(Narrated by Tirmidhi with a weak chain of narrators).
6.
Abu Bakr said to Zaid bin Habit while Umar bin Khattaab was
beside him (RadiAllaahu anhum): "You are a young,
intelligently. We are not suspicious of you and you used to write
the revelation for the Messenger of Allaah sallallaahu 'alayhi wa
sallam so pursue the Qur'aan and gather it" (Narrated by
Bukhaaree)
7. Nabi sallallaahu 'alayhi wa sallam came to
a youngster while he was in the throes of death. Nabi sallallaahu
'alayhi wa sallam asked him, "In what condition do you find
yourself?" He said, "I have hope in Allaah, O Messenger
of Allaah and I fear for my sins." Nabi sallallaahu 'alayhi
wa sallam said, "These two things (hope ad fear) do not
gather in the heart of a servant at a moment like this, but
Allaah grants him what he hopes for and saves him from that which
he fears." (Narrated by Ibn-e-Majah)
8. Bara Bin
'Aazib (RadiAllaahu anhu) said concerning the battle of Hunain,
"No, by Allaah, Rasullaah sallallaahu 'alayhi wa sallam did
not turn away, but even his young companions who were fatigued
and ill equiped emerged to fight." (Narrated by Bukhaaree)
9. Ibn-e-Mas'ood (RadiAllaahu anhu) narrates, "We
used to fight with Nabi sallallaahu 'alayhi wa sallam while we
were young." (Narrated by Ahmed)
10. Anas Bin Malik
(RadiAllaahu anhu) narrates: "There were seventy youth from
among the Ansar, who were called Qurra (reciters), who used to
remain in the masjid. When evening approached, they retreated to
a corner in Medinah, where they learnt, taught each other and
prayed. Their families were under the impression that they were
in the Masjid and the people of the Masjid were under the
impression that they were with their families, until the crack of
dawn. They brought fresh water and gathered firewood which they
presented at the room of Nabi sallallaahu 'alayhi wa sallam.''
(Narrated by Ahmad). Wiih this they used to buy food for the
Ashaabus Suffah (people of the platform). The people of the
platform were those destitutes who migrated to Madinah. They did
not have any family in Madinah so they sought refuge at a
platform in the Masjid.
11. Alqamah who is one of the
companions of Ibn Masood (RadiAllaahu anhu) narrates, he says, "I
was walking with Abdullah by Mina when he met Uthmaan
(RadiAllaahu anhu). Abdullah stood talking with Uthmaan
(RadiAllaahu anhu) when he said, "O Abu Abdir-Rahman, should
we not marry you to a young girl so that she would remind you of
some things which have passed during your era." Abdullah
said: "If you say that then surely Rasulullah sallallaahu
'alayhi wa sallam told us, "O youth. Whoever from amongst
you has the means, should marry, because it is more effective in
the safeguarding of the gaze and more chaste for the private
parts. If one does not have the ability to do this, then he
should fast because it is a shield for him (from sins)."
(Narrated by Bukhaaree and Muslim).
12. In the tradition
concerning Dajjaal reported from Nabi sallallaahu 'alayhi wa
sallam, "Dajjaal will call a person who is in the prime of
his youth and strike him with a sword, slicing him into two
pieces, like the striking of a target. Then Dajjaal will call the
youth. The youth will respond, his face being radiant -
laughing." (Narrated by Muslim)
13. Malik Bin
Huwairith (RadiAllaahu anbu) narrates, "We came to Rasullah
sallallaahu 'alayhi wa sallam while we were youngsters of similar
age. We stayed by him for twenty days and nights. The Messenger
of Allaah sallallaahu 'alayhi wa sallam was merciful and gentle.
When he guessed that we longed for our families into difficulty,
he questioned us about what we had left behind, so we informed
him. Then Nabi sallallaahu 'alayhi wa sallam said, "Return
to your families, live with them, teach them, invoke them,"
and he mentioned a few other things. "Pray the way you see
me performing the prayer. When the time of prayer approaches,
then one of you should call out the call for prayer (Adhaan) and
the eldest amongst you should lead the prayer." (Narrated by
Bukhaaree)
We ask Allaah to grant us benefit from this
treatise and praises are only for Allaah who is the Lord of the
Universe. May Allaah shower his choicest blessings and peace upon
our Nabi sallallaahu 'alayhi wa sallam and upon all his family
and companions. Published by Idara Isha'at-e-Diniyat
(P) Ltd.
"Whosoever introduces in Islam n
innovation,& holds it to be something good, has indeed
alleged that Muhammad (SallallaahuAlayhiWasallam) has betrayed
his message! Read the Saying of Allah:'This day I have perfected
your Religion for u, completed My favor upon u & I have
chosen for u Islam as your Religion.' So that, which was not part
of the Deen at that time cannot be part of the Deen today! &
the last part of this Ummah cannot be rectified, except by that
which rectified its 1st part."- Imam Malik ibn Anas
(rahimahullah).