In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Great Contemplation and Caution Constantly Required Whilst Time For Departure From This World Can Arrive at Anytime
Abdullah Ibn Mas’ud [may Allaah be pleased with him] reported that the Prophet [peace and blessings of Allaah be upon him] drew a square and in the middle he drew a line which poked out the end. Across the middle line he drew some smaller lines. The Prophet said, “This is the man (or human being) and the square surrounding him is death. The middle line is his worldly hopes and the smaller lines are his troubles. If this one misses him, another will distress him. If that one misses him, another will distress him”. [Saheeh Al-Bukhaaree 6717]
After the above hadeeth and others were quoted, Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] stated: These narrations contain an urge towards curtailing one’s hope (for the temporary things of this life), the remembrance of death and preparing for it. The goal is to prepare for death and being alert, not being negligent and wasting one’s (time, opportunity for doing good). This worldly abode is an abode of deception, [ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُور – The life of this world is only the enjoyment of deception (a deceiving thing)]. [Surah Aal Imran. Aayah 185]
The sensible person prepares for provision (of good deeds), makes death his concern and curtails his hope (for the things of this life), so that when death arrives he is prepared. Indeed, the Prophet [peace and blessings of Allah be upon him] mentioned the situation of the servant, his prolonged hope and the troubles he’ll encounter. He mentioned the restriction of one’s hopes and that it is incumbent upon a believer not to prolong his hopes (for the things of this worldly life), but rather he should fear death, because indeed death comes suddenly. Whilst having prolonged hopes, then suddenly his lifespan pounces (i.e. death). Therefore, it is incumbent upon a sensible person not be deceived by this life and that he prepares provision (i.e. good deeds) for his afterlife before his life span pounces on him. (0.1)
Abu Hurairah [may Allaah be pleased with him] narrated that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “Hasten to perform good deeds before a trial that is similar to the dark part of the night, (in which) a man will be a believer in the morning and an unbeliever in the evening, or he will be a believer in the evening and an unbeliever in the morning, and sell his religion for some things of the worldly life”. [Saheeh Muslim. Number 118]
“Hasten to perform good deeds”- Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] said, “Meaning, do not delay righteous deeds, rather hasten to perform them because you do not know what you are about to face (encounter). A person should not postpone righteous deeds, rather he should hasten to perform them so that he does not miss, because there will be trials that will divert the people from righteous deeds, except the one Allah [The Mighty and Majestic] grants steadfastness. This (shows) that a person must adhere to his religion (of Islam) during trials, embark upon righteous deeds, busy himself with worship of his Lord and not to be diverted from it due to trials. Very few (people remain) steadfast during trials, except the one Allaah grants steadfastness and adherence to righteous deeds.
“Trial that is similar to the dark part of the night”- Meaning, severe (or great) – and Allaah’s Aid is sought. Severe trials during which a person is not guided to the correct path, because the affair will be confusing, except for the one Allaah has granted (sound) knowledge, (sound) understanding and (the ability to perform) righteous deeds by way of which he is saved from these trials. When these trials occur, people (will be) in different (situations)- amongst them is one who remains steadfast upon his religion (of Islam) despite the hardship that afflicts him, and amongst them is one – and they are numerous- who deviates. (1)
Al-Allaamah Rabee Bin Haadi [may Allaah protect him] said: Many trials have occurred, amongst them trial of the khawaarij, the Rawaafid (see footnote a) and killing. Deviation and misguidance have occurred – either fighting and trials (related) to politics, creed, methodology and what is similar to them. Many people who were to be destroyed were destroyed and the one whom Allaah protected was saved and (enabled) to adhere to the true methodology. Therefore, during every trial, they (the scholars of Ahlus Sunnah) must openly proclaim the truth and clarify it for the people. They should distinguish – for them – between guidance and misguidance, between truth and falsehood, the manner in which the people will be safeguarded from these trials, the path through which they will be saved from entering into trials and other affairs (by way of which) Allaah guides this (victorious) group when (they) face every trial. (2)
“A man will be a believer in the morning and an unbeliever in the evening, or he will be a believer in the evening and an unbeliever in the morning”- Al-Allaamah Saaleh Al-Fawzaan said, “Meaning, he wakes up in the morning as a believer with Iman, then he deviates by the by the end of evening he becomes a disbeliever vice versa. What is the cause (or reason)? “Sells his religion (of Islam) for some things of the worldly life”. This is proof (to show that) the worldly life is one of the trials- the Zahratud Dunyaa (adornments of the worldly life) and Zinaatud Dunya (things of the worldly life such as food, drinks, transportation, mansions, castles, status etc)- and thus a person abandons his religion (of Islam). A person might be captured by desire and love of the worldly things and thus he abandons his religion of (Islam) due to it. Allaah warned us against the worldly life, its adornment and being deceived by it, rather we take from the worldly life that which is sufficient in obedience to Allaah. As for just going along (or being preoccupied with it) and being forgetful of the Afterlife, this is destruction itself. (3)
Allaamah Rabee Bin Haad [may Allaah preserve him] said: “Yes, a man may be upon truth and then you do not see him thereafter except that he has become a disbeliever or a misguided innovator! This is nothing else but humiliation! He used to claim that he is upon good, a possessor of knowledge and upon the truth, but then he falls into disbelief-either Kufr Akbar or kufr Asghar. This is ignominy and Allaah’s Protection is sought. How many people have been humiliated and exposed by a trial! [Suddenly] you come to know of them and their false claims are unveiled, and their reality is clarified for you”. (4)
Al-Allaamah Rabee also stated: A believer always fears that his situation will change. It has been reported from Aa’isha and Anas [may Allaah pleased with them] that the Messenger [peace and blessings of Allaah be upon him] often (supplicated), “يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِى عَلَى دِينِكَ – O turner of the hearts (Allaah)! Keep my heart firm upon your religion”. I [i.e. Aa’isha or Anas] asked, “O Allaah’s Messenger! We believe in you and what has been revealed to you, so do you fear for us?” He said, “Yes, indeed the hearts are between two fingers among the fingers of Allaah and He turns them how He pleases”. By Allaah! This is (true) understanding – that a person does not feel safe about himself, for indeed Satan flows through the human being like blood. (a) Therefore, a person should guard his heart, intellect and deeds ardently more than the (manner in which) he guards his wealth and honour. Whoever is given authority to look after his own affairs, it is obligated on him to guard his heart before everything else.
[رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ – Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower]. [ Surah Aal Imraan’ Aayah 8] (5)
The Shaikh also stated: I warn my brothers against the Fitan (trials, temptations) and that they turn to Allaah (for help) to keep them steadfast upon the Religion. They should supplicate a lot (just as Allaah taught the believers that they say),[رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ – Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower]. [Surah Aal Imraan’ Aayah 8]
They should make this tremendous supplication often and the supplication which Allaah’s Messenger used to make often. Anas said that Allaah’s Messenger used to say a lot, “O Turner of the hearts, keep my heart firm upon your religion”. So the companions said, “O Allaah’s Messenger! Do you fear for us?” He said, “Yes, indeed the hearts are between two fingers from the fingers of Allaah, and He turns them however He wills”. (6)
Usaamah [may Allaah be pleased with him] narrated, “Once the Prophet [peace and blessings of Allaah be upon him] climbed a castle amongst the castles of Medina and said, “Do you see what I see? (No doubt) I see the spots where trials (temptations) will take place among your houses (and they will be) as numerous as the spots where raindrops fall.” [Saheeh Muslim 1878]
Al-Allaamah Saaleh Al-Fawzaan [may Allaah protect him] said: The Prophet [peace and blessings of Allaah be upon him] has miracles (that cannot be equal to the miracles of anyone else) and from them is this miracle (mentioned in the hadeeth). “The Prophet [peace and blessings of Allaah be upon him] stood at the top of a (look our from a) caste” -Meaning, on a high castle at one of the high towers of Madinah. There used to be high structures in Madinah and they were strong towers from which they watched the enemy. They climbed on them and were raised high whilst watching the enemy who was approaching them.
He climbed on one of them and said, “Do you see what I see?” They said, “No”. They cannot see what Allaah’s Messenger sees, because that was one of his specific qualities and miracles (which none was given besides him). This (i.e. when he asked them whether they can see what he can see was stated as a) warning to the Ummah. He said, “I see the spots where trials (temptations) will take place among your houses” – Meaning, within or close to your houses, because trials will overwhelm people in their houses. This is a warning from him that there will be trials that will reach the people.
What usually happens is that when people stay in their homes, they are safe from trials (temptations); but when they exit them and are exposed to temptation, they are afflicted; however the houses cannot protect one from these trials (temptations mentioned in this hadeeth). They will reach the people in their houses whilst they are dwelling in them. This – and Allaah knows best – will take place during the end of time when mass media, space broadcasts and satellites are developed – as they say – because indeed evil is transmitted with it easily and reaches the houses by means of screens and equipment that transmit events. The person views it in his home – as if he is there (i.e. where those events are taking place)- whilst it is at the furthest corner of earth.
The Messenger [peace and blessings of Allaah be upon him] never speaks out of his own desire and this is something that will (definitely) occur. The trials (temptations) will overwhelm the houses and enter them. This is a warning, news (based on divine revelation) from him [peace and blessings of Allaah be upon him]- warning the people when these widespread occur that a person should be cautious and protects his house from these trials (temptations). This (i.e. protecting oneself from these trials) will be accompanied with difficulty, but with patience and hoping for reward (in the afterlife), Allaah will aid him. (7)
Read about the fitna of TV by Shaikh Abu Iyaad [may Allaah preserve him]: The Role of Television in Social Engineering, Predictive Programming, Culture Creation and Destruction of Children and Society: http://www.dajjaal.com/liar/articles/xsxpr-the-role-of-television-in-social-engineering-predictive-programming-and-destruction-of-children-and-society.cfm
Aasim Bin Humaid said, “I heard Mu’aadh Ibn Jabal saying, ‘Indeed, you will not see in this Dunyaa except affliction and trial, the affair will not increase except in severity and you will not see from the rulers except harshness. (see appendix b) You will not see an affair that is terrifying and causes you hardship, except that it will be lesser in severity than what will occur thereafter’. Imaam Ahmad Ibn Hanbal said [i.e. after hearing this statement], ‘O Allaah! Make us pleased (with You)! O Allaah! Make us pleased (with You)’”.
The author [Ibnul Bannaa] transmitted this narration in which Mu’aadh said, “Indeed, you will not see in this Dunyaa, except affliction and trial”. That is because this Dunyaa is a place of affliction, trial and test. Allaah [Glorified and Exalted be He] said: [وَنَبۡلُوكُم بِٱلشَّرِّ وَٱلۡخَيۡرِ فِتۡنَةً۬ۖ وَإِلَيۡنَا تُرۡجَعُونَ – And We shall make a trial of you with evil and with good, and to Us you will be returned]. [Surah Al-Anbiyaa. Aayah 35]
Then Mu’aadh said, “And the affair will not increase except in severity”. That is because the affair of the believers alternates between perfection and deficiency, and an era will not come to the people except that the era thereafter will be lesser in virtue.
Then Mu’aadh said, “And you will not see from the rulers except harshness”. Meaning, the way you are [i.e. righteous or sinful] will determine who will rule over you. Whenever deficiency occurs in the religious affairs of the people, this will also be the state of the one who rules over them.
Then Mu’aadh said, “And you will not see an affair that is terrifying and causes you hardship, except that it will be lesser in severity than what will occur thereafter”. Meaning, it may be that a person witnesses an affair which he considers to be terrifying and difficult, but then another era comes thereafter and he considers it more severe than the one that occurred during his youth.
Mu’aadh made these statements to notify the believer regarding the state he should be in when afflictions occur, so that he strives against his soul [i.e. in obedience to Allaah], remains steadfast upon the truth, turns truthfully to Allaah [in obedience, submission, reliance, repentance etc], pleased with Allaah, not to deviate and not to be like those who are destroyed, and that he seeks Allaah’s Protection against the trials that are apparent and that which is hidden. This is the reason why Imaam Ahmad said twice [i.e. after hearing Mu’aadh’s speech], “O Allaah! Make us pleased (with You)! O Allaah! Make us pleased (with You)”.
This shows what a Muslim should be upon during trials – that he should be pleased with Allaah in two ways: [رضىا بالله and رضا عن الله]. The meaning of Ridaa Billaah can be found in a hadeeth of Allaah’s Messenger [peace and blessings of Allaah be upon him] as follows: [ذَاقَ طَعْمَ الإيمَانِ مَنْ رَضِيَ بِالله رَبّا وَ باْلإِسْلاَمِ دِيناً و بِمُحَمّدٍ رسولا – The one who pleased that Allah is his lord and Islam is his religion and Muhammad is his messenger shall taste the sweetness of Eemaan. Ridaa Billaah is related to being pleased with the Names and Attributes of Allaah].
As for Ridaa Anil laah, it can be found in the statement of Allaah: [رضي الله عنهم ورضوا عنه] and it is related to being pleased with Allaah’s reward and good recompense.
Therefore, with regards to the trials, it is obligated on a Muslim to turn to Allaah [in submission, obedience, reliance, humility, repentance etc]. Whenever the trial becomes more severe, he increases in turning to Allaah. Indeed, the Prophet [sallal-laahu-alayhi wasallam] said, “Worship during Al-Harj [i.e. during chaos, confusion, disorder, fighting, killing etc] is like emigrating to me”.
This shows that during trials a Muslim should turn to Allaah – turn to worship, remembrance of Allaah, submit and humble himself to Allaah. As for many other people, trials bussies and diverts them from remembrance of Allaah; rather many people are preoccupied with the trial and (diverted) from obedience to Allaah. How many people are preoccupied with trials and diverted from establishing the prayer at its fixed time! How many people fall into evil due to Fitan! Fitan is destructive and no one is saved from it, except the one whom Allaah saves.
And in relation to Mu’aadh’s statement, it has also been reported in Shu’ab Al-Imaan by Bayhaqi from Abee Mas’ood Al-Ansaari who said, “A time will not reach you except that the time after it will be worse than it”. So they (i.e. the people) said, “Indeed, a time has reached us in which we had things in abundance and a time in which we did not have things in abundance”. He said, “By Allaah! Indeed, I neither mean your time of abundant produce nor your time of scarcity, rather I mean the disappearance of knowledge or the scholars. Indeed, before you there was Umar, so show me a time like his?!” Perhaps it can be said (in relation to this statement of Abee Mas’ood regarding this era of ours, “Ibn Baaz was here (i.e. alive amongst us few years ago), so show us someone like him (or an era like his)?!” However, good is still present. Even though the likes of these statements are transmitted, but also the texts regarding tranquillity, the people of virtue and that good will remain should be mentioned, such as the statement of the Prophet, “There will not cease to be a group of my Ummah who will be upon the truth, neither will they be harmed by those who oppose them nor by those who betray them until the establishment of the hour (i.e. the day of judgement)”.
This proves that good will remain and the likes of these narrations [i.e. the narrations by Abee Mas’ood and Mu’aadh] are not aimed at leaving a person in a state of hopelessness and despair; rather it is aimed at making him turn to Allaah (in obedience, submission, reliance, humility, repentance etc] and to be from the people of virtue, even if they are few. (8)
The Virtue of Worship During Fitan
Maqil Bin Yasaar [may Allaah be pleased with him] narrated that Allaah’s Messenger [sallal-laahu-alayhi-wasallam] said: ‘’Worship during Al-Harj is like emigrating to me”. (9)
Imaam An-Nawawi [may Allaah have mercy upon him] said: The intent behind [the word] ‘Harj’ in this Hadeeth is when the affairs of the people are in a state of Ikhtilaat [i.e. chaos, confusion, disorder etc]. And the reason behind the great virtue of worship during this state of affairs is because the people are heedless of worship and diverted from it, and none fulfils it except [some or few] individuals. (10)
Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] said: The intent behind [the word] Al-Harj is Al-Ikhtilaat [i.e. chaos, confusion, disarray] when it occurs between the Muslims. That is because many people are diverted from worship due to this state of confusion [chaos, disarray etc]. Also killing and blood shed occurs during this state of affairs. Allaah’s Messenger [sallal laahu alayhi wasallam] urges a person to engage in worship during the time of fitan, because the majority of the people are diverted from worship. The one who busies himself with worship [during this time] is like one who has migrated to Allaah’s Messenger [sallal laahu alayhiwasallam]. You know the virtue Al-Hijrah [migration]! Al-Hijrah in the Arabic language means to abandon. Allaah said: [وَٱلرُّجۡزَ فَٱهۡجُرۡ – And keep away from the idols][Al-Muddathir’ Aayah 5]
The One who engages in worship during times of fitan and it does not divert him from worship, he has the reward of one who migrated to Allaah’s Messenger [sallal laahu alayhi wasallam], because a Muhaajir [emigrant] leaves his country and flees to Allaah’s Messenger sallal laahu alayhi wasallam] in order to safeguard his religion, and took place in the early Islamic era – during the era of the Messenger [sallallaahu alayhi wasallam]. So, the word Hijrah [miration] in the Islamic legislation means to leave the land of kufr and settle in the land of Imaan in order to safeguard one’s religion.
The word Hijrah is also intended to mean abandonment in general, so the one who abandons Fitna and busies himself with worship, then indeed he has abandoned Fitna and proceeded towards worship. Therefore, Hijrah means to abandon something. Allaah’s Messenger [sallal laahu alayhi wasallam] said: A [true] Muslim is the one whom other Muslims are safe from his tongue and hands, and a Muhaajir [emigrant] is one who refrains from what Allaah has forbidden. (11)
Therefore, he is a Muhaajir because he abandons what Allaah has forbidden and fulfils what Allaah has commanded. This Hadeeth urges [exhorts] a person to engage in worship during times of fitna, because Fitna diverts people from worship except the one whom Allaah blesses with the ability to abandon Fitna and engages in worship.
However, this does not mean that one refrains from warning against Fitna and clarifying for the people, rather – firstly – he abandons Fitna, warns the people and forbids them from it. That is because just as he would like the people to come to him with good, he should also go to them with good. Just as he loves to be safe from Fitna, he should also love the same for the people. This deed of his is Jihaad [striving in the path of Allaah] and Inkaarul Munkar [i.e. the virtuous act of rejecting evil]. Listen to audio here: https://safeshare.tv/x/-HxAEXdPD-M#
The Messenger [peace and blessings of Allaah be upon him] said, “Verily he lives long among you will see a lot of differing, so you must keep to my Sunnah and to the Sunnah of the Khulafaa ar-Rashideen [the rightly guided caliphs]. Adhere to it with your molar teeth (i.e. adhere to it firmly). And beware of newly invented matters [in the religion], for every newly invented matter [in the religion] is a bidah [innovation in the religion], and every bidah is misguidance”. [Abu Dawood. Number 4607] [Tirmidhee. Number 2676]
Imaam Maalik [may Allaah have mercy upon him] said, “The latter part of this Ummah [i.e. those who will come after the Salaf] will not be rectified except by way of that which rectified it’s earlier part [i.e. the Salaf].’’ And he [rahimahullaah) said: ‘’Whoever innovates a bidah in Islaam and considers it to be something good, then indeed he has claimed that Muhammad betrayed the Risaalah (i.e. the message he was entrusted with); because Allaah said: [ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ – This day, I have perfected your religion for you]. Therefore, what was not part of the religion at that time [i.e. during the time of the Messenger] cannot be part of the religion today (i.e. after his departure from this world)”. [Al-Itisaam of Imaam Shaatibee 1/28]
People’s Knowledge and Awareness About Allaah, and Their Knowledge Regarding Guidance and Misguidance – By Imaam Ibnul Qayyim: https://salaficentre.com/2021/07/19/peoples-knowledge-and-awareness-about-allaah-and-their-knowledge-regarding-guidance-and-misguidance-by-imaam-ibnul-qayyim/
Caution Against Being Blinded By The Good Suspicions Others Hold About Us: https://salaficentre.com/2023/02/06/allaahs-concealment-of-ones-shortcomings-conversation-with-ustaadh-abu-tasneen-mushaf-al-banghaalee/
Caution Against Those Blinded By This Worldly Life: https://salaficentre.com/2022/03/20/three-traits-of-some-of-the-globalists-those-afflicted-with-an-intense-desire-for-control/
We ask Allaah
اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ
O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public; And I ask you (to make me utter) a statement of truth in times of contentment and anger; And I ask You for moderation when in a state of wealth and poverty; And I ask you for blessings that never ceases; And I ask You for the coolness of my eye that never ends; And I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquility etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me); O Allah! Adorn us with the adornment of Eemaan, and make us (from those who are) guided and guiding (others). [Sunan An-Nasaa’ee’ Number 1305 & declared Saheeh by Imaam Albaani (rahimahullaah) in As-Saheehah Number 1301]
اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ
O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly (affairs), wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me (as a means of) increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720]
يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغيثُ أَصْلِحْ لِي شَأْنِيَ كُلَّهُ وَلاَ تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ
O Ever Living! O The Self Subsisting, Upon Whom Everything Depends! By Your mercy I seek assistance; rectify for me all of my affairs and do not leave me to myself, even for the blink of an eye. [Imaam Albaani declared it Hasan in Silsilah As-Saheehah Number 227]
a: http://www.aqidah.com/creed/articles/hxnhe-the-splitting-of-the-muslim-ummah-part-3.cfm – By Shaikh Abu Iyaad [may Allaah preserve him]
b: https://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/ – By Shaikh Abu Khadeejah [may Allaah preserve him]
[Ref 1: An Excerpt from Sharh Kitaab Al-Fitan Wal-Hawaadith Lil-Imaam Muhammad Bin Abdillaah Wahhaa. pages 11-12]
[Ref 2: An Excerpt from ‘Adh-Dharee’ah Ilaa Bayaan Maqaasid Kitaab Ash-Sharee’ah – 1/200-202]
[Ref 3: An Excerpt from Sharh Kitaab Al-Fitan Wal-Hawaadith Lil-Imaam Muhammad Bin Abdillaah Wahhaa. pages 11-12]
[Ref 4: An Excerpt from ‘Adh-Dharee’ah Ilaa Bayaan Maqaasid Kitaab Ash-Sharee’ah – 1/200-202]
[Ref 5: An Excerpt from Marhaban Yaa Taalibal Ilm’ pages 75-76]
[Ref 6: An Excerpt from Marhaban Yaa Taalibal Ilm. Pages 204-205]
[Ref 7: An Excerpt from Sharh Kitaab Al-Fitan Wal-Hawaadith Lil-Imaam Muhammad Bin Abdillaah Wahhaa. pages 18-19. slightly paraphrased]
[Ref 8: An Excerpt From ‘Sharh Risaalah Al-Mughniyah Fis Sukoot Wa Luzoomil Buyoot. Lessons 2]
[Ref 9: Saheeh Muslim: Kitaab Al-Fitan Wa-Ash’raat As-Saa’ah- Chapter: The virtue of Ibaadah During Al-Harj. Hadeeth Number 2948]
[Ref 10: Saheeh Muslim Bi-Sharhi An-Nawawi. Vol 17. page 70. Hadeeth Number 2948. slightly paraphrased. Publishers: Daar al-Kutub Al-Ilmiyyah. Ist Edition 1421 (Year 200) ]
[Ref 11: Bukhaari. Hadeeth Number 2382 and Muslim. Hadeeh Number 84]