The Basic Concepts In The Qur’an

Introduction

In reading the Qur’an, we often come across many concepts with which we are familiar in our daily lives. These concepts are the key to an understanding of the Qur’an. Wisdom, patience, loyalty, unbelief  and the favours of Allah are some of these concepts, to name a few.

The majority of the aforementioned concepts are, however, used with quite different connotations in the course of our daily lives. Should those somewhat conversant with the Qur’an establish their Qur’anic standpoint on the basis of these connotations, they will surely come to have a poor grasp of its content.

Let’s take “wisdom” as an example. “Wisdom” is randomly used to express intelligence, smartness etc. Yet, none of these meanings bear any similarity whatsoever to the word´s actual meaning in the Qur’an. In its real sense, wisdom is a favour granted exclusively to believers. Contrary to the prevalent conviction, it does not remain constant; it changes depending upon the strength of personal faith. Wisdom is a divine guide for the soul; displaying a righteous attitude and conduct to earn the pleasure of Allah, observing Allah’s limits, obeying the commandments of Allah, distinguishing good from evil, conducting oneself in the best possible way, giving the best decisions to attain the hereafter-all these become possible through wisdom.

An unbeliever, albeit an intelligent one, can never employ wisdom. He can be very intelligent; yet, being unfaithful, he can never conceive what wisdom really is. Intelligence is often believed to be synonymous with wisdom. Some, on the other hand, construe wisdom as a kind of intelligence blended with some sort of dignity and maturity. In reality, however, an unbeliever, even a mature, experienced, intelligent and sober one, lacks wisdom.

It is quite possible that someone with the aforementioned mentality may arrive at completely erroneous interpretations of the concepts in the Qur’an. At times, the dimensions of such a misinterpretation may be serious; they may become the source of bigoted or distorted beliefs. The same thing holds true for other concepts also.

That is why an accurate understanding of Qur’anic content and the meaning of these concepts is essential. It is necessary also to know the Qur’an by heart and to apply it to daily life.

In this booklet, some concepts frequently encountered in the Qur’an are explained in the light of the relevant verses; we have endeavoured to explain their hidden meanings as well as their general and special uses. Surely, Allah knows best.

Idolatry

'Shirk', the word used for idolatry in Arabic means “partnership/association”.

In the Qur’an, to practise idolatry is to associate any other being, any other person, or concept with Allah, considering them to be equal to Allah, and to act upon this unsound belief.

In translations of the Qur’an, idolatry is explained as “associating a partner with Allah”. It is expressed thus: “having another god besides Allah”, or “worshipping another god besides Allah”.

In its broadest sense, idolatry is to adhere to principles and values, or pursue a life style other than is consistent with the teachings and moral values of the Qur’an. someone adopting such principles simply sets up the person laying down these principles as a partner to Allah. This person may be anyone; his father, grandfather, an ancestor he may so exalt the society he is a member of, the founders of an ideology, a philosophy or its followers. In this broad sense of idolatry, someone adhering to a different way of living other than the Qur’an, simply practises idolatry. He may call himself an atheist, Christian, or Jew. He may even appear to be a Muslim, performing his regular prayers, fasting and obeying the laws of Islam. Nevertheless, anyone  harboring a thought or judgment opposing the Qur’an is a mere idolater; by such a stance he simply manifests his acceptance of the existence of a ruler other than Allah.

Idolatry does not essentially require an absolute denial of the existence of Allah. Rather, the majority of the idolaters avoid explicitly accepting such an attribute or “title”. Never scrupulous in conduct, they deceive themselves throughout their lives. On the Day of Judgment, they still reject being involved in idolatry. The stance they adopt is explaned in the following verse:

One day shall We gather them all together: We shall say to those who ascribed partners (to Us): “Where are the partners whom you (invented and) talked about?” There will then be (left) no subterfuge for them but to say: “By Allah, our Lord, we were not those who associated other gods with Allah.”Behold! How they lie against thier own souls ! But the  (lie) which they invented will leave them in the lurch.(al-Ana‘am, 22-24)

An idolater does not necessarily have to make “declarations”. You will certainly never hear a statement like this: “ I hereby take this divine being as a god besides Allah and I swear an oath of loyalty to him.” Idolatry resides primarily, in the heart and is then disclosed through word and deed. From the standpoint of the Qur’an, having a preference for a being other than Allah underlies it. Giving preference to the will of some person over the Will of Allah, for instance, fear of other people rather than fear of Allah, or an attachment to some person rather than to Him are examples of idolatry described in the Qur’an.

From the foregoing, it is clear that idolatry is the diversion of the feeling of “love” from Allah to other beings. The strong attachment formed to idols is explained in the following verse:

Yet there are men who take (for worship) others besides Allah, as equal (with Allah): They love them as they should love Allah. But those of the Faith are overflowing in their love for Allah. If only the unrighteous could see, behold, they would see the penalty: that to Allah belongs all power, and Allah will sternly enforce the penalty. (Surah Al-Baqara, 2:165)

This verse makes it clear that “love” given to the wrong people lays the basis for “worshipping others than Allah” as well as idolatry. Unlike believers, unbelievers can never maintain an intimate relation with their Creator. They love either themselves or others, or both; they share out their love among their fathers, sons, brothers, wives, husbands, lovers, the people they are surrounded by, and so on. As well as for people, unbelievers feel attachment for non-living things, or rather concepts like money, possessions, houses, cars, status, prestige, etc.

The superior and gorgeous properties of all living things and non-living things alike, are mere reflections of the infinite attributes of Allah. The unique possessor of these features is Allah and therefore the only One worthy of loyalty, devotion and love. feeling an attachment then for anything other than Allah is mere association of partners with Allah.

In another verse, in the words of prophet Abraham, it is asserted that unbelievers leave Allah and strengthen the bond with their idols:

And he said: “You have taken (for worship) idols besides Allah, out of mutual love and regard between yourselves in this life; but on the Day of Judgment you shall disown and curse each other: and your abode will be the Fire, and you shall have none to help you.” (Al-Ankaboot, 25)

Passion for women is the most striking example of ascribing partners to Allah in terms of love. The woman in question can be anyone—a spouse, a girl friend, or even a woman to whom one is platonically attracted. In consequence, if the love felt for a woman makes a man drift apart from Allah, makes him see a woman as equal to or at a higher level than Allah, then this is explicitly “ascribing partners to Allah.” Such a mentality, assumed to be innocent behaviour in society, has serious consequences, however, in the presence of Allah:

(The Pagans), leaving Him, call but upon female deities: they call but upon Satan the persistent rebel!(An-Nisa, 117)

This point of view also holds true for women. This type of love, unacceptable in the presence of Allah, is however encouraged in modern societies under the “innocent” rubrics of “love”, “romanticism” or “dating.” The indoctrination of romanticism- especially targeting young people—has devastating effects upon new generations. This is surely a great hindrance to the healthy development of the youthful mind and consciousness. As a result of this indoctrination, generations devoid of understanding, come into being. In such circumstances, the members of society live in a total unawareness of the purpose of their existence on Earth, and the exigencies of their religion and faith. Such people simply cling to an ignorant way of living and lead their lives without knowing what love of Allah or fear of Allah really mean.

Another reason for the individual to drift into shirk is fear. Just like love, fear should be felt only for Allah. One who feels or shows fear for created beings simply attributes individual might to them. This is idolatry, pure and simple.

Allah has said:

“Take not (for worship) two gods: for He is just One Allah: then fear Me (and Me alone).” To Him belongs whatever is in the heavens and on earth, and to Him is duty due always: then will you fear other than Allah? (An-Nahl, 51-52)

Unbelievers go in great fear of other people. This is narrated in the Qur’an:

...When (at length) the order for fighting was issued to them, behold! A section of them feared men as - or even more than - they should have feared Allah. They said: “Our Lord! Why have you ordered us to fight? Could you not grant us a brief respite?”... (An-Nisa, 77)

Apart from the feelings of love and fear, there are other attitudes leading man to idolatry.

The basis of idolatry is the preference for a person, or a thing over Allah, for instance, to prefer somebody’s approval to Allah’s, to fear somebody as one fears Allah or to love him as one loves Allah…Or to do for an idol what he doesn’t do for Allah, or to make a sacrifice which he does not do for Allah’s approval.

Given the foregoing arguments, it would be a shallow interpretation indeed to define idolatry as the worship of statues. This is surely an argument used by unbelievers to justify their stance. According to their explanation, idolatry ceased when the idols in the Ka’ba were broken at the time the message of Islam was communicated. If this argument were true, then the hundreds of verses warning believers against idolatry, and providing a detailed explanation about it, would have relevance only to a few primitive tribes in our day—a piece of a reasoning quite contradictory to the essence of the Qur’an. Furthermore from the Qur’an which will prevail until the Day of Judgement we understand that, in every age, pagans lived together side by side with believers. The related verse follow:

Strongest among men in enmity to the believers you will find the Jews and Pagans...(Al-Maeda, 82)

Turn back in repentance to Allah, and fear Him: establish regular prayers, and do not be among those who associate other gods with Allah Turn to Him, be careful of your duty to Him, be steadfast in prayer and do not be of the polytheists, who split up their religion, and become (mere) sects, each party rejoicing in its own beliefs! (Ar-Rum, 31-32)

As the verses suggest, one of the most significant characteristics of polytheistic societies is their approach to true religion; they reject some commandments of the religion revealed by Allah and hence form divisions within the religion. The members of these divisions assume themselves to be on the right path and fight with one another. However, it should be kept in mind that even a minor diversion from the Qur’an is an addition or alteration to what Allah has revealed, and consequently a source of polytheism.

In the verses below it is stated that no deed of the pagans is accepted by Allah; even their prayers and worship:

But it has already been revealed to you, as it was to those who went before you, “If you were to associate other gods with Allah, truly fruitless would your work in life be,” and you would surely be in the ranks of those who lose all spiritual good”. (Az-Zumar, 65)

Out of what Allah has produced in abundance in tilth and in cattle, they assigned Him a share: they say, according to their fancies: “This is for Allah, and this for our partners!” But the share of their “partners” does not reach Allah, whilst the share of Allah reaches their “partners” ! Evil and unjust is their judgement! (Al-Anaam, 136)

A believer may commit various sins. However, behind these sins, there is no question of a revolt or a similar intention or act against Allah. What makes idolatry different from other sins is that, in contrast to the other sins, idolatry assigns another god besides Allah and invents a lie against Him. Thus idolatry is the greatest sin. It is in a way a manifestation of disrespect to Allah.

Accordingly, Allah mentions in the Qur’an that He will forgive any sin except idolatry:

Allah does not forgive those who set up partners with Him; but He forgive to whom He pleases; for anything else; to set up partners with Allah is to devise a sin most heinous indeed. (An-Nisa, 48)

Allah does not forgive the sin of associating other gods with Him; but He forgives whom He pleases for sins other than this: one who associates other gods with Allah, has strayed far, far away (from the right). (An-Nisa, 116)

Therefore in many verses of the Qur’an, Allah warns believers against idolatry and deters them from this greatest sin. The Qur’an explains idolatry in detail:

O you who believe! Truly, the Pagans are unclean... (At-Tawba, 28) 

Being true in faith to Allah, and never assigning partners to Him: if anyone assigns partners to Allah, it is as if he had fallen from heaven and been snatched up by birds, or the wind had swooped (like a bird on its prey) and carried him off to far-distant place. (Al-Hajj, 31) 

Turn back in repentance to Allah, and fear Him: establish regular prayers, and do not be among those who associate other gods with Allah. (Ar- Rum, 30) 

Behold, Luqman said to his son by way of instruction: “O my son! Serve no other deity besides Allah: for false worship is indeed the greatest wrong-doing.” (Luqman, 13)

Say: “I am but a man like yourselves, (but) the inspiration has come to me, that your Allah is one Allah: whoever expects to meet his Lord, let him do what is right, and, in the worship of his Lord, admit no one as partner.” (Al-Kahf, 110)

Anything, living or non-living, which the pagans assign as partners to Allah by no means  possess any divine attributes.

Allah states in the Qur’an that these partners can neither harm them nor profit them (Jonah, 18), cannot create anything (Jonah, 34, Al-Araf, 191), they cannot help anyone, not even themselves (Al-Araf, 192), and cannot lead to the righteous way (Jonah, 35). Despite their all being inherently weak, these “partners with Allah”are set up by pagans. The main reason for such an attitude is the fact that Allah bestows some of His attributes upon these beings.

The authority, sovereignty, supremacy, and prosperity a person possesses, for instance, truly belong to Allah. As a trial, Allah grants some of his attributes to some people in this life. Attributing all the power, possessions, etc. to a person’s personality, and thus showing fear for him, would be merely associating partners with Allah. That person is neither a divine being nor someone who possesses the power to attain anything by himself. At this point, we hardly need mention that these are only imaginary beings one creates in one’s own mind. In the Qur’an it is described thus:

Behold! Truly to Allah belong all creatures, in the heavens and on earth. What do they follow who worship as His “partners” other than Allah? They follow nothing but fancy, and they do nothing but lie. (Jonah, 66)

A person who worships someone other than Allah will live to regret his delay in understanding that those partners had no virtues whatsoever. Those partners, whom they preferred to Allah in this life, will lead them to a great grief in the hereafter. Those partners are also the main reasons why pagans take Allah, Who has the sole power, honour, and glory, and Who is also the only One to be taken as the Protector, as their enemy. On the day of judgment, their fate will be as narrated in the following verses:

One day shall We gather them all together. Then we shall say to the idolaters, “To your place! You and those you associated with us as ‘partners’. We shall separate them, and their “partners” will say: “It was not us that you worshipped! Allah is sufficient for a witness between us and you: we certainly knew nothing of your worship of us!” There every soul will prove the fruits of the deeds it sent before it: they will be brought back to Allah their rightful Lord, and their invented falsehoods will leave them in the lurch. (Jonah 28-30)

Then they will be asked: “Where are the deities to which you gave part-worship in derogation of Allah?” They will reply: “They have left us in the lurch: Nay, we did not invoke of old, anything that had real existence.” Thus Allah leaves the unbelievers to stray. (Al-Ghafir 73-74)

The Qur’an defines the end of the pagans as follows:

But when they saw Our punishment, they said: “We believe in Allah, the one Allah and we reject the partners we used to associate with Him.” But their professing the faith when they actually saw Our punishment was not going to profit them. Such has been Allah’s way of dealing with His servants from the most ancient times. And so the rejecters of Allah perished utterly! (Al-Ghafir, 84-85)

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, 177)

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 beleivers 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 unbeleivers, 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)