Dilemma Facing the Youth
In the Name of Allâh, the Most Beneficent, the Most Merciful
Shaykh Muhammad Saalih al-Uthaymeen hafidhahullaah
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.