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The Basic
Concepts In The Qur'an

Idolatry,
Tumult and Oppression, Soul, Vain Desires, Heart,
Wisdom, Heedlessness, Suspicion, Loyalty,
Obedience, Perseverance, Righteous Deeds,
Gratefulness, Righteousness, Brotherhood, Modesty,
Putting Trust in Allah, Repentance, Prayer…

Chapter 2

Oppression
(Fitnah)

Just as in English and all other languages, in
Arabic some words have various connotations.

The word “fitnah”, the equivalent of
“oppression”, has more than one meaning in Arabic.

“Fitnah” is primarily the process by which gold
is purified of other elements. As used in the
Qur’an however, the word implies the trials
through which believers are separated from
unbelievers or hypocrites. These trials have a
basic feature: they may lead a person astray. Put
briefly, the fact that the individual can both be
guided to the true path or be led astray during
these trials entirely depends on the type of
attitude he assumes towards religion. The prayer
of Moses addresses this feature of fitnah:

And Moses chose seventy of
his people for Our place of meeting: when they
were seized with violent quaking, he prayed: “O my
Lord! If it had been Your will, You could have
long before destroyed both them and me: would you
destroy us for the deeds of the foolish ones among
us? This is no more than Your trial: by it you
cause whom You will to stray, and You lead whom
You will to the right path. You are our Protector:
so forgive us and give us Your mercy; for You are
the best of those who forgive. (Al-Araf, 155)

Many verses imply that the earth is a place of
trial and men will certainly be tested whether
they really believe or not:

Do men think that they will
be left alone on saying, “We believe”, and that
they will not be tested? We tested those who went
before them, and Allah will certainly know those
who are true from those who are false.
(Al-Ankabut, 1-3)

In another verse it is explained that this
trial is of two different kinds:

Every soul shall have a
taste of death: and We test you all by evil and by
good by way of trial. To Us you must return.
(Al-Anbiya, 35)

If an individual complies with the commandments
of Allah, albeit the owner of substantial
possessions and living in very favourable
circumstances, this is, in reality, a way to feel
closer to Allah. Yet if he does not spend what he
owns in such a way as to obtain the approval of
Allah, he may go astray. Such a person fails the
test and “suffers a manifest loss” in the
hereafter.

In the same way, a trouble, distress, disease,
loss of one’s house or family may be cited as
examples of the trials an individual is likely to
encounter. His reaction to these trials reveals
whether he is a true believer or not. No
alteration ever occurs in the attitude of a
believer when he faces trouble. Rebellion,
hopelessness, despair, or distress evinced towards
the trials indicate that the person in question is
not a true believer.

A believer is always conscious that each
incident occurs by the Will of Allah. He,
therefore, puts his trust in Allah and faces even
the gravest trouble with maturity. Loss of any
property never affects him since he does not allow
worldly passions to control him. He is confident
that this is the attitude by which he can please
Allah.

FItnah: StrayIng From
the True Way

Some incidents are specially designed by Allah
to reveal the attitude of unbelievers. Some verses
in the Qur’an relate this fact:
Thus We tried
some of them by comparison with others, so that
they should say: “Is it these then that Allah has
favored from amongst us?” Does not Allah know best
those who are grateful?
(Al-Anaam, 53)

A similar verse
follows:

Never did We send a
messenger or a prophet before you, but, when he
framed a desire, Satan tampered  with it. But
Allah will cancel any vain intervention by Satan,
and will confirm (and establish) His signs: for
Allah is full of knowledge and wisdom: He makes
Satan’s interjections a trial for those in whose
hearts there is a disease and who have become
hardened truly, the wrong-doers are in open schism
and far from the truth. (Al-Hajj, 52-53)

In the verse below it is
remarked that in some cases property is given to
people to test them:

Do not strain your eyes in
longing for the things We have given for enjoyment
to some of them, or for the splendour of the life
of this world, for with these We seek only to test
them: but the provision of your Lord is better and
more enduring. (Ta-Ha, 131)

Rather than just the testing of human faith,
these trials are created to verify the rebellion
of certain people, as well as disclosing the truth
about them. This is explained in another verse:

Let neither their wealth nor their (following
in) sons dazzle you; in reality, Allah’s plan is
to punish them with these things in this life, so
that their souls may perish in their (very) denial
of Allah. (Al-Tawba, 55)

Allah states In the Qur’an
that He has left some people astray:

Then do you see such a person as takes as his
god his own vain desire? Allah has, knowing (him
as such), left him astray, and sealed his hearing
and his heart (and understanding), and put a veil
over his eyes. Who, then, will guide him after
Allah has withdrawn His guidance? Will you not
then receive admonition? (Al-Jathiya, 23)

There Is no other recourse
for the people whom Allah has left astray:

Why should you be divided
into two parties about the hypocrites? Allah has
upset them for their (evil) deeds. Would you guide
those whom Allah has confounded? For those whom
Allah has confounded, there can be no guidance.
(An-Nisa, 88)

StrayIng WIth
Fitnah

From the foregoing we know that fitnah, in
certain cases and at certain times, might lead
people astray. The Qur’an repeatedly recalls the
stories of people in the past who went astray. For
instance, when Moses was away from his people,
they followed Samiri, who made a statue of a calf,
and worshipped it. This is recounted in the
Qur’an: as “being led astray”

(Allah) said: “We have
tested your people in your absence: the Samiri has
led them astray.” (Ta-Ha, 85)

“Then he brought out (of the fire) before the
(people) the image of a calf. It seemed to low; so
they said: ”This is your god, and the god of
Moses, but (Moses) has forgotten!’”

Could they not see that it could not return
them an answer, and that it had no power either to
harm them or to do them good?

Aaron had already, before this said to them:

“O my people! you are being
tested in this: for truly, your Lord is Allah Most
Gracious; so follow me and obey my command.”
(Ta-Ha, 88-90)

Another verse confirming that fitnah leads the
unwary astray is as follows:

Soon you will see, and they
will see, which of you is afflicted with madness.
Truly, it is your Lord who knows best, which of
you have strayed from His path: and He knows best
those who receive true guidance. (Al-Qalam,
5-7)

FItnah As A
Test

The positive attitude one takes at the time of
a fitnah is a means by which one can feel closer
to Allah. Fitnah is surely a way by which a
believer demonstrates his perseverance and
commitment to Allah and is a means of attaining
personal maturity in His sight.

For instance all-out war is a time of great
trial. No matter what the circumstances are,
believers, and only believers, display the
attitude explained in the Qur’an:

When the Believers saw the
confederate forces, they said: “This is what Allah
and His messenger had promised us, and Allah and
His messenger told us what was true.” And it only
added to their faith and their zeal in obedience.
(Al-Ahzab, 22)

Men said to them: “A great
army is gathering against you,therefore fear
them.” But it only increased their faith. They
said: “For us Allah suffices, and He is the best
disposer of affairs.” (Al-Imran, 173)

No matter how hard a trial may be, believers
always conduct themselves in such a way as to
merit the pleasure of Allah.

What seems to be fortunate and good for
believers may well be a reason to go astray for
unbelievers. The verse below points to another
trial, a trial regarding the number of angels in
hell. What becomes a matter of going astray for
unbelievers, may be good news for believers and
may strengthen their faith.

Over it are nineteen. And
We have appointed none but angels as guardians of
the fire; and We have fixed their number only as a
trial for unbelievers,in order that the people of
the book may arrive at certainty, and the
believers may increase in faith, and that no
doubts may be left for the people of the book and
the believers, and that those in whose hearts is a
disease and the unbelievers may say, “What symbol
does Allah intend by this?” Thus Allah leaves to
stray whom He pleases, and guides whom He pleases:
and none can know the forces of your Lord, except
Himself and this is no more than a warning to
mankind. (Al-Muddaththir, 30-31)

The Effort To Lead
People Into FItnah

Some people concentrate all their efforts on
making believers go astray. Their main purpose is
to make them adopt their own unreasonable way of
thinking and beliefs. The Qur’an informs us that,
throughout history, against almost all believers
assaults were carried out for this purpose. All
these attacks were planned to weaken the
commitment of believers to the commandments of the
Qur’an. Allah states that believers would fall
into fitnah if they ever complied with this plan.

And their purpose was to
tempt you away from what We had revealed to you,
to substitute in Our name something quite
different; (in that case), behold! They would
certainly have made you (their) friend! (Al-Isra,
73)

And this (He commands):
Judge between them by what Allah has revealed, and
do not follow their vain desires, but beware of
them lest they lure you away from any of that
(teaching) which Allah has sent down to you. And
if they turn away, be assured that for some of
their crime it is Allah’s purpose to punish them.
And truly most men are rebellious. (Al-Maeda, 49)

For, truly, neither you nor
those you worship can lead (any) into temptation
concerning Allah,  except such as are
(themselves) going to the blazing fire!
(As-Saaffat, 161-163)

CausIng
FItnah

In Surat Al-Baqara verses 191 and 217, Allah
states fitnah to be “worse than slaughter”. To
have a better understanding of fitnah as an
offense, it would be helpful to examine the case
of “killing a man”, an offense described by the
Qur’an.

If a man kills a believer
intentionally, his recompense is Hell, to abide
therein (forever): And the wrath and the curse of
Allah are upon him, and a dreadful penalty is
prepared for him. (An-Nisa, 93)

Actually here fitnah has a meaning other than
“trial”. It is used for all acts and deeds leading
man astray.

The Qur’an especially refers to hypocrites as
the ones who “cause fitnah”.  Allah informs
us that hypocrites practise many forms of fitnah;
they basically try to prevent believers from
involving themselves in war, hatch plans against
the messenger and believers, and try to make them
lose their sense of commitment.

Hypocrites misinterpret the verses, or rather
distort the interpretation of verses and only
comply with them, if they are of benefit to them.
Believers, on the other hand, assume a totally
different attitude; they demonstrate complete
submission whatever the circumstances may be.

He it is Who has sent down
the Book to you: In it are verses basic or
fundamental (of established meaning); they are the
foundation of the Book: others are allegorical.
But those who have perversity in their hearts
follow the part of it that is allegorical, seeking
discord, and searching for its hidden meanings,
but no one knows its hidden meanings except Allah.
And those who are firmly grounded in knowledge
say: “We believe in the Book; the whole of it is
from our Lord.” And none will grasp the message
except men of understanding. (Al-Imran, 7)

The basic characteristic of hypocrites is their
indulgence in fitnah. The Arabic version of the
word “hypocrite” is “munafiq”, which means “the
one who makes a division.” Dividing believers is a
fitnah as well as a great sin. There are verses in
the Qur’an stating that hypocrites try to practise
fitnah among believers:

If they had come out with
you, they would not have added to your (strength)
but only (made for) disorder, hurrying to and fro
in your midst and sowing sedition among you, and
there would have been some among you who would
have listened to them. But Allah knows well those
who do wrong. (Al-Tawba, 47)

And if an entry had been
effected to them from the sides of the (city), and
they had been incited to sedition, they would
certainly have brought it to pass, but with a
brief delay! (Al-Ahzab, 14)

Indeed they had plotted
sedition before, and upset matters for you, until
the truth arrived, and the decree of Allah became
manifest, much to their disgust. (Al-Tawba,
47-48)

Should their plans be disclosed to believers,
hypocrites plotting against the messenger and
believers try to convince believers of their
innocence. They make an effort to reduce such
treachery to insignificance. They surely go in
great fear of believers and punishment, and thus
conduct themselves as if they have never committed
an offense. Moreover, they ask believers not to
treat them like other hypocrites and demand the
continuance of their relations.

Among them is (many) a man
who says: “Grant me exemption and do not expose me
to temptation. Have they not succumbed to
temptation already?” And indeed hell surrounds the
unbelievers on all sides. (Al-Tawba, 49)

The verse asserts that hypocrites are liars and
are involved in fitnah, just like others. Allah
warns believers not to be deceived by their fraud.

Unbelievers and hypocrites will suffer the most
grievous penalty in the hell in return to the
fitnah they have caused:

“Taste this your
trial,  the punishment which you have sought
to hasten!” (Adh-Dhariyat, 14)

DIspute Among BelIevers
Causes FItnah

Oppression prevails on earth unless believers
provide protection to one another. This fact is
stated in the following verse:

The unbelievers are
protectors, one of another: Unless you do this,
(protect each other), there will be tumult and
oppression on earth, and great mischief.
(Al-Anfal, 73)

Believers conduct themselves with caution,
taking care not to become involved in any issue
which is likely to foment oppression. Certain
attitudes and behaviour, albeit unintentional, may
well underlie such injustice. As mentioned in the
verse above, failure to protect one another or
allowing disputes to arise among believers can
also be causes of oppression, in which case the
responsibility would rest also with the believers.
True believers, therefore pay the utmost attention
to giving each other comfort, care and protection.

Factors of
FItnah

In the Qur’an, Allah, the Creator of man,
informs us in detail how a man should lead his
life. If the individual follows his own desires in
this world, it is more likely that he will hold
his desires and his own expectations above the
good pleasure of Allah. In such a spirit, he will
display a heedless attitude towards pleasing Allah
and the benefits of Islam. In such a case, one can
expect him not to be cautious in observing the
limits set by Allah.

Allah repeatedly reminds man that this world is
a temporary place in which to reside and a setting
for trial. Knowing this, people can still see it
as an eternal place to stay and turn their faces
away from the afterlife.

Anyone refusing to embrace the Qur’an as a
guide is bound to have ambitions for this life. He
is therefore prone to suffer great distress about
everything related to daily life. Possessions and
children are also referred to as fitnah in the
verse below:

Your riches and your
children may be but a trial: but in the presence
of Allah is the highest reward. (At-Taghabun, 15)

The use of the word ‘trial’ here is indeed
striking. Pretending not to understand the main
task of man in this life, people are generally
carried away by certain false aims and embrace
them as “a law of this world”. Due to the
indoctrination of an ignorant society, people
believe marriage,  having children and
possessions to be the immutable law of worldly
life. The majority of people evince a strong
interest in getting married, having possessions
and children while they remain rather indifferent
to complying with the commandments of Allah and
observing His limits.

The criterion that creates the need to have
children is also provided in the Qur’an.
Accordingly, such an intention is acted upon
not  simply out of  custom, but only
when it is in compliance with the pleasure of
Allah  The prayer of Prophet Imran is given
as example for this case:

Behold! A woman of ‘Imran
said: “O my Lord! I dedicate to you what is in my
womb for your special service: So accept this of
me: for you hear and know all things.” (Al-Imran,
35)

The Qur’an relates similar prayers of the
prophets and leads the believers to the true way:

There Zakariya prayed to
his Lord, saying: “O my Lord! Grant to me from You
progeny that is pure: for You are the one Who
hears all prayers! (Al-Imran, 38)

Abraham’s prayer is as follows:

“Our Lord! make of us
Muslims, bowing to your will, and of our progeny a
Muslim people bowing to your will; and show us our
place for the celebration of due rites; and turn
to us in mercy; for you are the Oft-Returning,
Most Merciful. (Al-Baqara, 128)

Possessions, too, would enable the individual
to attain the mercy of Allah and an eternal
salvation, provided that they were used in the
cause of Allah. Otherwise, they would be fitnah.
The attitude of the Prophet Solomon towards
possessions sets an example for all believers.
Rather than avoiding possessions, believers regard
possessions as a way to remember the word of
Allah.The conduct of Sulayman is recounted as
follows in the Quran :

Behold, there were brought
before him one evening steeds of the highest
breeding, and swift of foot; and he said, “Truly,
I love the love of good, with a view to the glory
of my Lord,” -until (the sun) was hidden in the
veil (of night): “Bring them back to me.” Then he
began to pass his hand over their legs and their
necks. (Sad, 31-33)

About possessions and children, Allah gives
other warnings to believers in the Qur’an.
Constant vigilance is essential to avoid this
fitnah:

Wealth and children of this world by no means
ensure salvation from a disastrous end, unless
they are made for the good pleasure of Allah:

O you who believe! Let not
your riches or your children divert you from the
remembrance of Allah. If any act thus, the loss is
their own. (Al-Munafiqoon, 9)

The property and the
children they possess will do them no good in the
hereafter: Of no profit whatever to them, against
Allah, will be their riches or their sons: they
will be companions of the fire, to dwell therein
for ever! (Al-Mujadila, 17)

OppressIon, Torture and
Burden

Oppression, torture and burden are also
referred to as fitnah (trial) in the Qur’an.

But none believed in Moses
except some children of his people, because of the
fear that Pharaoh and his chiefs, would persecute
them; and certainly Pharaoh was mighty on the
earth and one who transgressed all bounds. (Jonah,
83)

Those who persecute (or
draw into temptation) the Believers, men and
women, and do not turn in repentance, will have
the penalty of hell. They will have the penalty of
the burning fire. (Al-Burooj, 10)

Do not deem the summons of
the messenger among yourselves like the summons of
one of you to another: Allah knows those of you
who slip away under shelter of some excuse: then
let those who disobey the messenger’s order
beware, lest some trial befall them, or a grievous
penalty be inflicted on them. (Al-Noor, 63)

And this (He commands):
Judge between them by what Allah has revealed, and
do not follow their vain desires, but beware of
them lest they turn you away from any of that
(teaching) which Allah has sent down to you. And
if they turn away, be assured that for their sins,
it is Allah’s purpose to punish them. And truly
most men are rebellious. (Al-Maeda, 49)

In their prayers to avoid the oppression of
unbelievers, believers again use the word fitnah
(trial):

They said: “In Allah we
have put our trust. Our Lord! Do not make us a
trial for those who practise oppression.” (Jonah,
85)

“Our Lord! Do not make us a
(test and) trial for the unbelievers, but forgive
us, our Lord! For you are Exalted in Might, and
Wise.” (Al-Mumtahina, 5)

Also the Qur’an names distress, disasters, and
catastrophes as fitnah (trial):

Do they not see that they
are tried every year once or twice? Yet they do
not turn in repentance, and they take no heed.
(Al-Tawba, 126)

----------Chapters------------------
Introduction
Idolatry
Oppression
(Fitnah) The
two Aspects of the Soul Those
who Take Vain Desires and Passions as
god Spirit,
Conscience and Soul Heart, Wisdom
and Intelligence Men of
Understanding and the facts that hinder
wisdom Wisdom and
Sentimentalism Sources of
Wisdom Heedlessness
and Attention Acting Upon
Conjecture Loyalty and
Obedience Determination
Perseverance
Righteous
Deeds Giving Thanks
to Allah Not
Pursuing Personal Benefits Brotherhood
and Solidarity Modesty and
Arrogance Trust in Allah
and Submission Praying for
Forgiveness and Repentance Prayer

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