Advice to Youth on Steadfastness in Religion
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Lately, we often see and hear of cases of relapse. We ask Allah for steadfastness for us and for you. In your opinion, what are the driving causes of this phenomenon, and what are the factors that help in maintaining steadfastness? We ask for clarification.
The reality is that the question says: In this recent period, we see a lot of relapse. And praise be to Allah, relapse is not widespread; on the contrary, we see many people turning to the right path. But the truth is that youth need wise leadership, from people whom the youth trust and who possess religious knowledge derived from the Book of Allah, the Sunnah of His Messenger (peace and blessings be upon him), and the methodology of the righteous predecessors, the Companions, the Successors, the Imams after them, and the followers of the Imams. It is a correct and strong methodology that looks at the present and looks to the future, and it is also based on knowledge and faith in Allah (Mighty and Majestic).
So, in reality, youth in the present time need wise leadership, because reckless leadership leads them to destruction. Reckless leadership that wants to reform people overnight is impossible. It is the Sunnah of Allah (Mighty and Majestic),And we give you an example: Our Prophet (peace and blessings be upon him) had revelation descending upon him morning and evening, and he remained in Makkah for thirteen years calling people, yet only a few responded to him. To the point that he was forced to migrate and leave the secure land of Allah, because he did not find the obedience of people that he wanted, so he migrated, even though he was the Messenger of Allah, with revelation descending upon him and being supported by signs.Until they said: "Show us a sign." So he pointed to the moon, and the moon split into two halves, the moon in the upper world. And yet the Prophet pointed to it and it split into two. Did they believe? No, they did not believe.Allah said about them: [The Moon: 2] Is it possible for him to reform the rulers and the people overnight, or in a set number of days, or in months? This is not possible. If the Messenger (peace and blessings be upon him) did not find it easy to do so, how can we?! We do not want impulsive leadership for the youth at all, and we do not want slow, gentle, dead leadership either. We want wise, knowledgeable leadership that looks at the consequences and effects before looking at the present. Because if a person looks at the present and sees, for example, with regret, that in our local press, which is broadcast to us from outside, and which is more wicked and more of a trial, one who looks at this and also looks at what recently happened with satellite channels, he is torn apart by grief at how people are rushing to such things. And praise be to Allah, none of the committed ones rush to them, but the uncommitted do, and he laments this.
So some people are seized by zeal and rush to enter houses from other than their doors, wanting to climb over walls, and this is not possible. If one wants to climb over a wall, the consequence is that he will break it or be broken. But if we approach matters through their proper doors and we warn people against these newspapers, these magazines, and these visual media, there is much good in that. But some people, when they want to forbid this thing, first attack the government and ask why they allow this thing. But the government has channels through which it can be reformed; one can address it directly. But the gatherings, mosques, and forums where one addresses the people, the people, warn them of this, and explain its harm to them, then if you direct advice to the people, they will respond to you and benefit.
Let us give an example of these houses of usury called banks. If we want to reform the matter, do we direct all our anger at the government and say: Why did you enable them to practice usury?Answer: This is not wisdom. Advise the government between you and them, there is no harm. Or if the responsible person is in front of you, address him and discuss with him, as they used to discuss with 'Umar in front of 'Umar (may Allah be pleased with him). But from behind the scenes, it is wrong. Who do you address to reform this situation, which is the banks? The people.I warn you against it and say: Do not deal with them. And if the banks see that people are turning away from them, they will be forced to reform the situation, or open branches that conduct their transactions in accordance with the Shari'ah. Because who establishes these banks? The people. They are the ones who establish them. So if the bank owners see that people have turned away and are seeking other places, it will go bankrupt and be forced to withdraw. And address the government; you will find among them, for example, someone who says to them: That these banks are lawful, and perhaps some of you have read what was written in the newspapers about this topic and what was also published: That banks are not forbidden. Why?They said: Because the forbidden thing is the usury that involves injustice, and these do not involve injustice. The bank benefits from them and the one who withdraws from the bank benefits from them. The bank benefits from the increase; it gives you, for example, ten thousand and takes eleven thousand. The one who withdraws benefits by establishing a factory, establishing a farm, and establishing a trade. So everyone benefits, and there is no injustice.And Allah the Mighty and Majestic forbade us from riba (usury or interest) and said: [The Cow: 279] And this does not involve injustice.
People come who are pointed to as doctors or scholars or the like, and they confuse the government.Also, another person comes and tells you: Who said that these papers contain usury?These are papers, and the Prophet (peace and blessings be upon him) said: (Gold for gold, silver for silver, wheat for wheat, dates for dates, barley for barley, and salt for salt) In which of these categories do these papers fall? No, they do not fall in any. They are not gold or silver, but they are like metal coins. And the metal coins, the jurists of the past stated that there is no usury in them. Look at them in al-Rawd al-Murba' and others. The government says this,And it remains now between two wings: One wing is low and one wing is high, and you discuss this. But as for us going to disparage the government for this, while we want people to be cautious, no. Rather, we start with the people first, and we discuss with the government.And we say to the one who said: That the forbidden usury involves injustice, this is not correct.And the evidence for that is: It is established from the Prophet (peace and blessings be upon him) that he was brought good dates and he said: (What is this?They said: O Messenger of Allah! We take one sa' of this for two sa' of the inferior, and two sa' for three.He said, may the prayers and peace of Allah be upon him: Ough—meaning he was pained—the eye of usury! The eye of usury!) Does this transaction involve injustice? No, it does not involve injustice. Why? Because the good sa' is equal to two inferior sa', so there is no injustice.And yet the Prophet (peace and blessings be upon him) said: (Ough! The eye of usury) So the argument of the one who says that the forbidden usury is what involves injustice is refuted.We say: This does not involve injustice.
Also: The one who says: These papers are not gold or silver?We say: But people have now taken them as currency, just as they took dirhams and dinars. And dirhams are silver and dinars are gold. So people have taken them as currency and use them as they used to use dirhams and dinars before. And the legal principle is that (the substitute has the ruling of the substituted) So this argument is also refuted.
But I brought this example to you so that you know that the state does not have only those who see the prohibition of usury in these papers or in this transaction. People come to it from every place. It has people who read books, and it has people who read newspapers. And this is just an example, otherwise there are other things as well.
Did you not know that Ibn Hazm, who is a well-known Imam in jurisprudence from the Zahiri school, permits singing and musical instruments?! He permits it. And some people are publishing his opinion now. And a week ago we read this in the newspapers, and it became clear to us that there is a doctoral thesis that permits singing and musical instruments. Yes. So what is the position of the people? Ibn Hazm is from the early scholars, and those who followed him followed him. And we have people among the later scholars who permit this. Yes. And we see that this is wrong, and that the hadith is authentic,The hadith of Abu Malik al-Ash'ari, narrated by al-Bukhari: That the Prophet (peace and blessings be upon him) said: (There will be among my Ummah people who will make lawful fornication, silk, wine, and musical instruments) So the Prophet (peace and blessings be upon him) placed musical instruments with fornication, wine, and silk for men. Because these four matters, by the permission of Allah, are associated, may Allah keep us safe, or are close to each other. So if the Messenger placed musical instruments in the position of these things, it is known that they are forbidden, there is no doubt. And we did not pay attention to the saying of Ibn Hazm or anyone else. But my intention is that I am giving you an example that attacking the government openly is wrong, and following this methodology is wrong, contrary to what the righteous predecessors were upon.
However, it is obligatory for the da'wah workers and the leaders of the youth to look at the benefits, and to look at the consequences and results. What led an Arab state to have sixty thousand people killed in five years or less, with some killing others, except for such opinions? These deviant opinions that want to reform the people overnight, and then they pour out their anger on the government. All of this is a mistake.And the correct view, praise be to Allah, is: That things are going well means: in a limited sense, without a doubt, but we hope, with the permission of Allah the Mighty and Majestic, that the youth will take a sound, moderate direction, with neither negligence nor excess.
As for the path to steadfastness,So the paths to steadfastness are multiple: One of its means is: for a person to turn to the worship of Allah, and to occupy himself with his own self rather than the faults of others; because if a person occupies himself with reforming his own self instead of the faults of others, he wins the battle. But if his only concern is tracking the faults of people and thinking about them, his time is wasted and his heart's attachment to Allah, Glorified and Exalted is He, diminishes. So, turn to your Lord, and reform what is between you and Allah, and strive as much as you can to reform the servants of Allah.
Second: Increasing the acts of worship.
Increasing the acts of worship undoubtedly necessitates steadfastness, as evidenced by the saying of Allah, Blessed and Exalted is He: [Al-Ma'idah: 49] And sins are a cause for deviation. One sin leads to another, and the small leads to the large.And for this, some scholars said: Disobedience is the messenger of disbelief.
Meaning: A person lowers it to a level, a level, until he reaches disbelief, may Allah protect us from it.
Third: Keeping the company of the righteous.
That a person keeps the company of the people of good, knowledge, and faith; because the Prophet (peace and blessings be upon him) compared the good companion to a carrier of musk: either he gives you some for free, or he sells it to you, or you find a pleasant scent from him. And the opposite is the bad companion, like the bellower of the bellows: either he burns your clothes, or you find a foul smell from him.
The fourth of what necessitates steadfastness: That a person looks at what steadfastness he obtains in the matter, and what he obtains
The reality is that the question says: In this recent period, we see a lot of relapse. And praise be to Allah, relapse is not widespread; on the contrary, we see many people turning to the right path. But the truth is that youth need wise leadership, from people whom the youth trust and who possess religious knowledge derived from the Book of Allah, the Sunnah of His Messenger (peace and blessings be upon him), and the methodology of the righteous predecessors, the Companions, the Successors, the Imams after them, and the followers of the Imams. It is a correct and strong methodology that looks at the present and looks to the future, and it is also based on knowledge and faith in Allah (Mighty and Majestic).
So, in reality, youth in the present time need wise leadership, because reckless leadership leads them to destruction. Reckless leadership that wants to reform people overnight is impossible. It is the Sunnah of Allah (Mighty and Majestic),And we give you an example: Our Prophet (peace and blessings be upon him) had revelation descending upon him morning and evening, and he remained in Makkah for thirteen years calling people, yet only a few responded to him. To the point that he was forced to migrate and leave the secure land of Allah, because he did not find the obedience of people that he wanted, so he migrated, even though he was the Messenger of Allah, with revelation descending upon him and being supported by signs.Until they said: "Show us a sign." So he pointed to the moon, and the moon split into two halves, the moon in the upper world. And yet the Prophet pointed to it and it split into two. Did they believe? No, they did not believe.Allah said about them:
And if they see a miracle, they turn away and say, "Passing magic."
وَإِنْ يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّSo some people are seized by zeal and rush to enter houses from other than their doors, wanting to climb over walls, and this is not possible. If one wants to climb over a wall, the consequence is that he will break it or be broken. But if we approach matters through their proper doors and we warn people against these newspapers, these magazines, and these visual media, there is much good in that. But some people, when they want to forbid this thing, first attack the government and ask why they allow this thing. But the government has channels through which it can be reformed; one can address it directly. But the gatherings, mosques, and forums where one addresses the people, the people, warn them of this, and explain its harm to them, then if you direct advice to the people, they will respond to you and benefit.
Let us give an example of these houses of usury called banks. If we want to reform the matter, do we direct all our anger at the government and say: Why did you enable them to practice usury?Answer: This is not wisdom. Advise the government between you and them, there is no harm. Or if the responsible person is in front of you, address him and discuss with him, as they used to discuss with 'Umar in front of 'Umar (may Allah be pleased with him). But from behind the scenes, it is wrong. Who do you address to reform this situation, which is the banks? The people.I warn you against it and say: Do not deal with them. And if the banks see that people are turning away from them, they will be forced to reform the situation, or open branches that conduct their transactions in accordance with the Shari'ah. Because who establishes these banks? The people. They are the ones who establish them. So if the bank owners see that people have turned away and are seeking other places, it will go bankrupt and be forced to withdraw. And address the government; you will find among them, for example, someone who says to them: That these banks are lawful, and perhaps some of you have read what was written in the newspapers about this topic and what was also published: That banks are not forbidden. Why?They said: Because the forbidden thing is the usury that involves injustice, and these do not involve injustice. The bank benefits from them and the one who withdraws from the bank benefits from them. The bank benefits from the increase; it gives you, for example, ten thousand and takes eleven thousand. The one who withdraws benefits by establishing a factory, establishing a farm, and establishing a trade. So everyone benefits, and there is no injustice.And Allah the Mighty and Majestic forbade us from riba (usury or interest) and said:
But if you repent, you may have your principal - [thus] you do no wrong, nor are you wronged.
وَإِنْ تُبْتُمْ فَلَكُمْ رُؤُوسُ أَمْوَالِكُمْ لا تَظْلِمُونَ وَلا تُظْلَمُونَPeople come who are pointed to as doctors or scholars or the like, and they confuse the government.Also, another person comes and tells you: Who said that these papers contain usury?These are papers, and the Prophet (peace and blessings be upon him) said: (Gold for gold, silver for silver, wheat for wheat, dates for dates, barley for barley, and salt for salt) In which of these categories do these papers fall? No, they do not fall in any. They are not gold or silver, but they are like metal coins. And the metal coins, the jurists of the past stated that there is no usury in them. Look at them in al-Rawd al-Murba' and others. The government says this,And it remains now between two wings: One wing is low and one wing is high, and you discuss this. But as for us going to disparage the government for this, while we want people to be cautious, no. Rather, we start with the people first, and we discuss with the government.And we say to the one who said: That the forbidden usury involves injustice, this is not correct.And the evidence for that is: It is established from the Prophet (peace and blessings be upon him) that he was brought good dates and he said: (What is this?They said: O Messenger of Allah! We take one sa' of this for two sa' of the inferior, and two sa' for three.He said, may the prayers and peace of Allah be upon him: Ough—meaning he was pained—the eye of usury! The eye of usury!) Does this transaction involve injustice? No, it does not involve injustice. Why? Because the good sa' is equal to two inferior sa', so there is no injustice.And yet the Prophet (peace and blessings be upon him) said: (Ough! The eye of usury) So the argument of the one who says that the forbidden usury is what involves injustice is refuted.We say: This does not involve injustice.
Also: The one who says: These papers are not gold or silver?We say: But people have now taken them as currency, just as they took dirhams and dinars. And dirhams are silver and dinars are gold. So people have taken them as currency and use them as they used to use dirhams and dinars before. And the legal principle is that (the substitute has the ruling of the substituted) So this argument is also refuted.
But I brought this example to you so that you know that the state does not have only those who see the prohibition of usury in these papers or in this transaction. People come to it from every place. It has people who read books, and it has people who read newspapers. And this is just an example, otherwise there are other things as well.
Did you not know that Ibn Hazm, who is a well-known Imam in jurisprudence from the Zahiri school, permits singing and musical instruments?! He permits it. And some people are publishing his opinion now. And a week ago we read this in the newspapers, and it became clear to us that there is a doctoral thesis that permits singing and musical instruments. Yes. So what is the position of the people? Ibn Hazm is from the early scholars, and those who followed him followed him. And we have people among the later scholars who permit this. Yes. And we see that this is wrong, and that the hadith is authentic,The hadith of Abu Malik al-Ash'ari, narrated by al-Bukhari: That the Prophet (peace and blessings be upon him) said: (There will be among my Ummah people who will make lawful fornication, silk, wine, and musical instruments) So the Prophet (peace and blessings be upon him) placed musical instruments with fornication, wine, and silk for men. Because these four matters, by the permission of Allah, are associated, may Allah keep us safe, or are close to each other. So if the Messenger placed musical instruments in the position of these things, it is known that they are forbidden, there is no doubt. And we did not pay attention to the saying of Ibn Hazm or anyone else. But my intention is that I am giving you an example that attacking the government openly is wrong, and following this methodology is wrong, contrary to what the righteous predecessors were upon.
However, it is obligatory for the da'wah workers and the leaders of the youth to look at the benefits, and to look at the consequences and results. What led an Arab state to have sixty thousand people killed in five years or less, with some killing others, except for such opinions? These deviant opinions that want to reform the people overnight, and then they pour out their anger on the government. All of this is a mistake.And the correct view, praise be to Allah, is: That things are going well means: in a limited sense, without a doubt, but we hope, with the permission of Allah the Mighty and Majestic, that the youth will take a sound, moderate direction, with neither negligence nor excess.
As for the path to steadfastness,So the paths to steadfastness are multiple: One of its means is: for a person to turn to the worship of Allah, and to occupy himself with his own self rather than the faults of others; because if a person occupies himself with reforming his own self instead of the faults of others, he wins the battle. But if his only concern is tracking the faults of people and thinking about them, his time is wasted and his heart's attachment to Allah, Glorified and Exalted is He, diminishes. So, turn to your Lord, and reform what is between you and Allah, and strive as much as you can to reform the servants of Allah.
Second: Increasing the acts of worship.
Increasing the acts of worship undoubtedly necessitates steadfastness, as evidenced by the saying of Allah, Blessed and Exalted is He:
And if they turn away - then know that Allah only intends to afflict them with some of their [own] sins
فَإِنْ تَوَلَّوْا فَاعْلَمْ أَنَّمَا يُرِيدُ اللَّهُ أَنْ يُصِيبَهُمْ بِبَعْضِ ذُنُوبِهِمْMeaning: A person lowers it to a level, a level, until he reaches disbelief, may Allah protect us from it.
Third: Keeping the company of the righteous.
That a person keeps the company of the people of good, knowledge, and faith; because the Prophet (peace and blessings be upon him) compared the good companion to a carrier of musk: either he gives you some for free, or he sells it to you, or you find a pleasant scent from him. And the opposite is the bad companion, like the bellower of the bellows: either he burns your clothes, or you find a foul smell from him.
The fourth of what necessitates steadfastness: That a person looks at what steadfastness he obtains in the matter, and what he obtains