Causes of the Gulf Fitnah

The Shaykh : As for the third issue: What are the causes of what happened? What are the causes of what took place?
In my view, the causes fall into two categories: established legal causes, about which there is no doubt, and natural, decreed causes, which are surrounded by multiple possibilities, and we will mention them, if Allah wills.
What are the legal causes that necessitated this trial and this fitnah? Their causes are sin, sins, sins, negligence in obligatory duties, and transgressing forbidden things. The Muslim community, without a doubt, is negligent in many matters. In the Muslim community, there are those who do not pray and yet say: "I am a Muslim." In the Muslim community, there are those who mock the worshippers, and in their hearts is recorded "Muslim," while they mock the worshippers. In the Muslim community, there are those who consider riba (usury or interest) permissible, seeing it as lawful and as economic wealth, when it is actually destructive wealth. In the Muslim community, there are those who permit intoxicants; intoxicants are sold in the markets and stored in refrigerators as if they were a permissible drink. In the Muslim community, there are those who judge by other than the law of Allah, by bribery, by favoritism for kinship or otherwise. Therefore, it was the Muslim community that caused this incident, or something greater than it.
And listen to the saying of Allah, Mighty and Majestic: And He, the Exalted, said: By what cause? .
And listen to a verse that must be a lesson for us. Allah, the Exalted, addressed the Companions of the Prophet (peace and blessings be upon him): To whom is the address? To the Companions (may Allah be pleased with them). A calamity has befallen you, the like of which you had previously suffered, and this was at Uhud, where seventy men from the Companions were martyred. This is a calamity. But you had previously suffered the like of it at the Battle of Badr, where seventy of the prominent disbelievers were killed and seventy were taken captive, and their fate was in the hands of the Muslims, so the Muslims suffered the like of it. Allah, the Exalted, said: . Had Allah, Glorified and Exalted is He, willed, they would not have harmed you, and you would have been victorious over them, for He is Able to do all things. But He willed to make clear to you the consequences of sin.
So what was the sin that occurred, O brothers? What was it? The sin was that the Messenger (peace and blessings be upon him), at the Battle of Uhud, arranged the Muslims and positioned them, placing archers on the mountain to guard the rear of the Muslims. When the disbelievers were routed at the beginning of the day, and the Muslims began to gather the spoils of war, the archers said: "The people have been routed; all that remains is to gather the spoils. Let us go down, let us go down to gather the spoils." Their Prophet reminded them of the command of the Prophet (peace and blessings be upon him) to remain, but they (may Allah be pleased with them) disobeyed, and Allah forgave this disobedience, praise be to Allah, as Allah, the Exalted, said: And what happened after this? What happened was that seventy men from the Muslims were martyred, and the Prophet (peace and blessings be upon him) was wounded on his cheek, his front tooth was broken, and he suffered pain that none knows but Allah until the Shaytan cried out that Muhammad has been killed. How could the hearts of the Muslims be when they were told that the Messenger of Allah (peace and blessings be upon him) had been killed? They were shattered, shattered.
But Allah said to them: .
In any case, this was a single, simple sin compared to the sins of the Muslims today, and in it occurred what occurred. And Allah, the Exalted, said: .
If this is among the causes, what is our position regarding this cause, O brothers?
Our position is that we return to Allah with a true return. And I ask Allah to help me and you in that, a true return where we look into ourselves, into our sincerity to Allah, into our following of the Messenger of Allah (peace and blessings be upon him), into our prayer, into our zakah, into our fasting, into our Hajj, into our manners, into our morals, into our families, into everything. We return with a true return if we want these calamities to be lifted from us. Let us return to Allah with a correct return. Whoever has wronged someone, let him make amends for the wrong, let him make amends for the wrong. Whoever is negligent in an obligation, let him make up for it. Whoever is immersed in a forbidden thing, let him avoid it, until the causes of evil are lifted from us.
As for the second type of causes, they are natural, decreed causes by the decree of Allah, Mighty and Majestic. It is mentioned among their causes that the state that was attacked is part of the state whose rulers attacked the second one. It is mentioned that this is among the causes: that it is part of this state. And this is strange. The two states are neighbors, each having an ambassador to the other, is that not so? And this means that this state is independent, not a vassal of that one. Between the two states there are international treaties within the framework of the United Nations, and special treaties within the framework of the Arab nation, and treaties within the framework of the Islamic nation.
Is that not so? Then, if there is a covenant between the Muslims and the disbelievers, is it permissible for the Muslims to attack the disbelievers who are under a covenant, or not? It is not permissible, absolutely not. Allah, the Exalted, said: إِلَّا الَّذِينَ عَاهَدْتُمْ مِنَ الْمُشْرِكِينَ ثُمَّ لَمْ يَنْقُصُوكُمْ شَيْئًا وَلَمْ يُظَاهِرُوا عَلَيْكُمْ أَحَدًا فَأَتِمُّوا إِلَيْهِمْ عَهْدَهُمْ إِلَى مُدَّتِهِمْ . وموقف الأمة الإسلامية مع المعاهدين من الكفار على ثلاث أحوال : إما أن ينقض الكفار العهد وحينئذ نقاتلهم. وإما أن يتموا عهدهم فحينئذ لا نقاتلهم نحترم العهد لأن المسلمين أوفى الأمم بالذمم. وإما أن نخاف منهم الخيانة فما موقفنا إذا خفنا الخيانة من المعاهدين إيش ؟ وَإِمَّا تَخَافَنَّ مِنْ قَوْمٍ خِيَانَةً فَانْبِذْ إِلَيْهِمْ عَلَى سَوَاءٍ ولا قال : انقض العهد انبذ إليهم على سواء قل :إن العهد الذي بيننا وبينكم ملغى. هذا مع أنهم كفار. فما بالك إذا كان الشعب مسلما ؟ الشعب مسلم في هذا وهذا كيف يحق لنا أن نعتدي على شعب مسلم بيننا وبينه الأخوة الإسلامية والعهود والمواثيق الدولية العامة والخاصة إذن يكون الاعتداء في هذه الحال ظلما أو عدلا ؟
أجيبوا يا جماعة. ظلما يكون ظلما وإذا كان ظلما فإن الواجب علينا أن ننصر إخوتنا سواء كانوا ظالمين أو مظلومين قال النبي عليه الصلاة والسلام : انصر أخاك ظالما أو مظلوما قالوا : يا رسول الله هذا المظلوم فكيف نصر الظالم ؟ قال : تمنعه من الظلم فذلك نصره أو قال : فذلك نصره إياه .
إذن السبب الكوني القدري هو ما قيل من أن هذه من أن الدولة المعتدى عليها جزء من الدولة المعتدية وقد تبين بمقتضى الدين الإسلامي وبمقتضى المعاهدات الدولية العالمية أنها ليست جزءا منها أنها ليست جزءا منها حتى لو فرض أنها في غابر الأزمان كانت منها فإن إقرار الدول المتتابعة بأنها مستقلة يمحو ما سبق يمحو ما سبق. ولو أردنا أن نرجع إلى التاريخ القديم الذي تغيرت فيه الحدود بين الدول لحصل في ذلك ارتباك لكل الدول ليس في هذه الدولة وهذه بل في دول عظيمة وأمم كبيرة ولكان كل بقعة ولو صغيرة تدعي ما تدعيه بناء على أمر سابق في عهد قديم تغيرت فيه الأحوال. إذن السبب الأول الشرعي ما هو دواؤه ؟ ما دواؤه ؟ التوبة إلى الله لأن الله سبحانه وتعالى قال : فَلَوْلَا إِذْ جَاءَهُمْ بَأْسُنَا تَضَرَّعُوا وَلَكِنْ قَسَتْ قُلُوبُهُمْ وَزَيَّنَ لَهُمُ الشَّيْطَانُ مَا كَانُوا يَعْمَلُونَ .
فهذا يدل على أننا لو تضرعنا إلى الله لرفعه عنا.
أما السبب الثاني : فدواؤه أن تعاد الأمور إلى حالها من قبل ويقال للدولة المعتدى عليها هذه حدودك ولا عدوان.
وبهذا تنحل المشكلة وينتهي كل شيء. إذا عادت الأمور إلى ما كانت عليه قبل هذا الحدث فإن الأمور ستنحل بسرعة. ستنحل بسرعة. ولا إشكال في هذا لأن ما كان مبينا على سبب فإنه يزول بزوال السبب فصار السبب لهذا النزاع المسلح نوعان أو نوعين الأول : شرعي والثاني : قدري سلط الله بعض الناس على بعض ودواء الأول الشرعي عرفناه وكذلك دواء الثاني.
أما النقطة العاشرة ؟ الرابعة الخامسة. الثالثة.
متأكدون ؟ طيب . except those with whom you have made a treaty among the polytheists, then they did not fail you in anything, nor did they support anyone against you, so complete their treaty with them until the expiration of their term. And the position of the Muslim community toward the non-Muslims with whom they have treaties is in three states: either the non-Muslims break the treaty, in which case we fight them; or they complete their treaty, in which case we do not fight them, we respect the treaty, because the Muslims are the most faithful of nations in fulfilling their obligations; or we fear treachery from them. What is our position if we fear treachery from the treaty partners? What is it? And if you fear from a people treachery, then cast it to them on equal terms. And He did not say: break the treaty, but cast it to them on equal terms. Say: The treaty between us and you is annulled. This is while they are disbelievers. So what do you think if the people are Muslim? The people are Muslim in this and that. How is it permissible for us to aggress upon a Muslim people between whom and us is Islamic brotherhood and general and specific international treaties and covenants? So is the aggression in this case injustice or justice? Answer, everyone. It is injustice. And if it is injustice, then it is obligatory upon us to support our brothers, whether they are the wrongdoers or the wronged. The Prophet (peace and blessings be upon him) said: Support your brother, whether he is the wrongdoer or the wronged. They said: O Messenger of Allah, as for the wronged, how do we support the wrongdoer? He said: Prevent him from doing injustice, and that is his support. Or he said: And that is his support. So the cosmic, destined cause is what was said, namely that the state being aggressed upon is part of the aggressing state. And it has become clear by the requirement of Islamic religion and by the requirement of global international treaties that it is not part of it. It is not part of it, even if it were assumed that in the distant past it was part of it, the approval of successive states that it is independent erases what came before. It erases what came before. And if we wanted to return to ancient history in which the borders between states changed, confusion would result for all states, not just this state and that one, but for great states and large nations. And every area, however small, would claim what it claims based on a previous matter in an old era in which circumstances changed. So what is the first religious cause? What is its remedy? Repentance to Allah, because Allah, Glorified and Exalted is He, said: Then why, when Our punishment came to them, did they not humble themselves? But their hearts became hardened, and Satan made beautiful to them what they used to do. This indicates that if we had humbled ourselves to Allah, He would have removed it from us. As for the second cause, its remedy is that things are returned to their original state, and it is said to the state being aggressed upon: These are your borders, and there is no aggression. And by this, the problem is resolved and everything ends. If things return to what they were before this event, then the matters will be resolved quickly. They will be resolved quickly. And there is no problem with this, because what was based on a cause is removed by the removal of the cause. So the cause for this armed conflict is of two types: the first is religious, and the second is destined, where Allah subjected some people to others. And we know the remedy for the first, which is religious, and likewise the remedy for the second. As for the tenth point? The fourth, the fifth. The third. Are you sure? Good.