Part of Concepts of Ahl as-Sunnah (series completed)
· Lesson 1069 of 1251
Summary of Sunni concepts | Concept (1067) | Causes of temptation
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Transcript
Machine translation — may contain errors
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A summary of the concepts held by the Ahl al-Sunnah.
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The causes that lead one into tribulations (fitan).
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Imam Ibn al-Qayyim, may Allah have mercy upon him, has sufficiently detailed the causes of tribulations and falling into them.
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He categorized them into two major causes, under which many branches fall.
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These two causes are doubts (shubuhat) and desires (shahawat).
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He, may Allah have mercy upon him, says:
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Tribulation is of two types:
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The tribulation of doubts, which is the greater of the two.
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And the tribulation of desires.
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A person may be afflicted by both, or by one of them individually.
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The tribulation of doubts stems from a weakness of insight and a lack of knowledge.
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Especially when this is coupled with a corrupt intention and the influence of caprice (hawa).
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That is where the greatest tribulation and the gravest calamity lie.
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Say what you will about the misguidance of one whose intention is corrupt.
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One who is governed by his caprice rather than by guidance.
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Along with his weak insight and lack of knowledge regarding what Allah sent His Messenger with.
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He is among those of whom Allah the Almighty said:
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“They are but names which ye have named, ye and your fathers, for which Allah hath revealed no warrant. They follow but a guess and that which (they) themselves desire. And now the guidance from their Lord hath come unto them.” (53:23)
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The ultimate end of this tribulation is disbelief and hypocrisy.
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It is the tribulation of the hypocrites.
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And the tribulation of the people of innovation, according to the severity of their innovations.
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For all of them only innovated out of the tribulation of doubts.
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In which the truth became obscured for them by falsehood, and guidance by misguidance.
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Nothing saves one from this tribulation except the absolute dedication to following the Messenger.
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And making him the judge in both the minor and major aspects of the religion.
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In its outward and inward aspects, its beliefs and its deeds.
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Its realities and its laws.
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This tribulation arises sometimes from a corrupt understanding.
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Sometimes from a false report.
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Sometimes from an established truth that remained hidden from a person, so he did not attain it.
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And sometimes from a corrupt motive, while he is following it.
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Thus, it is a blindness of insight and a corruption of the will.
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The second type of tribulation:
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The tribulation of desires.
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This is the tribulation whose cause is caprice.
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It is not caused by ignorance of the truth or confusion regarding it.
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Rather, the one afflicted by this tribulation has knowledge of the truth.
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But he turns away from it and prefers something else.
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From what his heart craves and his soul desires.
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The root of every tribulation:
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Is the prioritization of opinion over the Sacred Law (Shar').
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And caprice over intellect.
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The former is the root of the tribulation of doubts.
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And the latter is the root of the tribulation of desires.
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It has been narrated in a mursal hadith:
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Which some scholars have deemed weak.
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But its meaning is correct:
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"Allah loves the critical eye,"
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When doubts arise.
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"And He loves the sound intellect,"
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When desires present themselves.
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Therefore:
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The root of all tribulations:
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Is either a doubt or a desire.
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If tribulations coincide with:
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A lack of knowledge and ignorance of the truth,
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Or a doubt based on a corrupt interpretation,
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The person falls into tribulations,
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Because of the doubt.
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And if there is knowledge of the truth within the servant,
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But his patience against desires is weak,
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He falls into tribulation because of desire,
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Not because of doubt.
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The third type of cause for tribulations:
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Is a mixture of doubt and desire.
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Meaning that one who falls into tribulation,
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Does not admit that he is weak in patience,
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Or that he has been overcome by caprice.
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Rather, he attempts, through affectation,
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To find evidence for his caprice,
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Using a religious doubt to justify his falling into what he has fallen into.
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Meaning he does not admit his error and his caprice.
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Instead, he claims that he is upon the truth through his doubt,
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By way of a corrupt interpretation or a weak piece of evidence.
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There are other secondary causes for falling into tribulations.
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Among them are haste and impulsiveness.
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Neglecting the prayer for guidance (istikhara) and consultation (istishara).
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Sitting with the people of this world, the immoral, and the innovators.
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Reading their books and their articles.
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Being preoccupied with this world and relying upon it.
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And preferring it over the Hereafter.