Challenges From A Roman-- Islamic Stories

Many years ago, during the time of the Tabi’een (the generation of the righteous Muslims who had met the Companions but hadn't met the prophet -May the peace and blessing of Allah be upon him-), Baghdad was a great city of Islam. In fact, it was the capital of the Islamic Caliphate and because of the great number of scholars who lived there, it was the centre of Islamic knowledge.

One day, the ruler of Rome at the time sent an envoy to Baghdad with three challenges for the Muslims. When the messenger reached the city, he informed the khalifah that he had three questions which he challenged the Muslims to answer.

The khalifah gathered together all the scholars of the city and the Roman messenger climbed upon a high platform and said, "I have come with three questions. If you answer them, then I will leave with you a great amount of wealth which I have brought from the Emperor of Rome."

As for the questions, they were:
1."What was there before Allah?"
2."In which direction does Allah face?"
3."What is Allah engaged in at this moment?"

The great assembly of people were silent. In the midst of these brilliant scholars and students of Islam was a man looking on with his young son. "O my dear father! I will answer him and silence him!", said the youth. So the boy sought the permission of the khalifah to give the answers and he was given the permission to do so.

The Roman addressed the young Muslim and repeated his first question, "What was there before Allah?"

The boy asked, "Do you know how to count?"

The man replied, "Yes".

"Then count down from ten!" So the Roman counted down, "ten, nine, eight,..." until he reached "one" and he stopped counting

The boy asked, "But what comes before 'one'?".

The man said, "There is nothing before one, that is it!".

The boy replied, "Well then, if there obviously is nothing before the arithmetic 'one', then how do you expect that there should be anything before the 'One' who is Absolute Truth, All-Eternal, Everlasting the First, the Last, the Manifest, the Hidden?"

Now the man was surprised by this direct answer which he could not dispute. So he asked, "Then tell me, in which direction is Allah facing?"

The boy said, "Bring a candle and light it, and tell me in which direction the flame is facing."

The man said in wonderment, "But the flame is just light and it spreads in each of the four directions, north, south, east and west. It does not face one direction only."

The boy cried, "Then if this physical light spreads in all four directions such that you cannot tell me which way it faces, then what do you expect of the Light of the Heavens and the Earth! Light upon Light, Allah faces all directions at all times."

The Roman was amazed and astounded that here was a young child answering his challenges in such a way that he could not argue against the proofs. So, he desperately wanted to try his final question. But before doing so, the boy said, "Wait! You are the one who is asking the questions and I am the one who is giving the answer to these challenges. It is only fair that you should come down to where I am standing and that I should go up where you are right now, in order that the answers may be heard as clearly as the questions."

This seemed reasonable to the Roman, so he came down from where he was standing and the boy ascended the platform. Then the man repeated his final challenge, "Tell me, what is Allah doing at this moment?"

The boy proudly answered, "At this moment, when Allah found upon this high platform a liar and mocker of Islam, He caused him to descend and brought him low. And as for the one who believed in the Oneness of Allah, He raised him up and established the Truth. Every day He is upon an affair." [Surah Ar-Raḥman 55:29]

The Roman had nothing to say except to leave and return back to his country, defeated. Meanwhile, this young boy grew up to become one of the most famous scholars of Islam. Allah, the Exalted, blessed him with special wisdom and knowledge of the religion. His name was Abu Hanifah.

Moral

From this story we can take multiple benefits, one gives us a glimpse into the life of one of the four major Imaams of Islam known as Imaam Abu Hanifah and his skill when debating an Atheist, the other benefit is that the story gives us a some idea on how to deal with some common questions that Atheists pose to Muslims.

Read More

The Death Of Umar ibn Abdul Aziz-- Islamic Stories

Fatimah the wife of Omar Ibn ‘Abdul Aziz said about his illness,
"That night, his shivering became uncontrollable and he couldn't sleep, so we kept a vigil over him and didn't sleep either.

In the morning, I told a servant of his known as Marthad, 'O Marthad, stay with the commander of the faithful] and if he has any single need then at least you are at hand.'"

We left and fell into a deep sleep due to the previous night spent awake. It was well into the day once we awoke and we went to see (Omar) and found Marthad sleeping outside the house. I woke him up and said, "What are you doing outside Marthad?"

Marthad replied, "He told me to get out! He said to me, 'Marthad, leave me! By Allah, I see something which is neither human or jinn!'"

When I came out, I heard him recite:
" As for that Abode of the Hereafter, We shall give to those who intend not high-handedness or mischief on earth: and the end is (best) for the righteous."
[Surah Al-Qasas 28:83]

Marthad said; "So I entered the room again and I saw his face turned and his eyes were closed. He had passed away"

Moral

In Islam, what counts is the way your life ends, if your life ends in a good way then insha'Allah it is a major sign towards your afterlife. Leaving your life end upon doing a good deed is a highly desired way for a Muslim to leave this world and 'Umar ibn Abdul Aziz was able to leave his upon the recitation of the Qur'an. The Prophet Muhammad [May the Peace and Blessings of Allah be upon him] said: “He who dies on something (i.e. doing it), Allah will resurrect him on the same state (he was in) before his death.” [Al-Hakim narrated it and he said: “It is authentic according to the conditions that Muslim put for the authentic ahadith,” and At-Thahabi agreed with him.”][Al-Mustadrak (1/340)]

Read More

The Advice Of Al-Ḥasan To ‘Omar Ibn ‘Abdul‘aziz-- Islamic Stories

When ‘Omar Ibn ‘Abdul‘aziz became caliph, he wrote to Al-Ḥasan Al-Baṣree to write him the description of a just ruler, and Al-Ḥasan wrote him: "Know, commander of the faithful, that Allah has made the just ruler, the straightener of the crooked, the reformer of the corrupt, the strength for weak, the justice for the oppressed, the refuge of all who are pitied.

The just ruler, O commander of the faithful, is like a herdsman, concerned for the camels he tends, desiring the sweetest pasture for them, driving them away from dangerous grazing places, protecting them from beasts of prey, and shielding them from the harms of heat and cold. And the just ruler, commander of the faithful, is the guardian of the orphan, and the treasury for the poor, fostering the little ones, and providing for the old ones.

The just ruler, O commander of the faithful, is as the heart is to the members of the body: all are sound when it is sound, and all corrupt when it is corrupt.

The just ruler, O commander of the faithful, stands between Allah and His servants; hearkening to Allah's words, and making them hearken; observing Allah, and making them observe Him; obeys Allah and makes them obedient.

Therefore, O commander of the faithful, act not in what Allah the All-Mighty and Glorious has given you like a slave whose master has trusted him and given into his care his wealth and his children, who then squanders his master's wealth and drives his children away, and reduces the family to poverty and scatters their fortune.

And know, O commander of the faithful, that Allah has sent down the prescribed punishments to drive [people] away from wickedness and immorality. How shall it be, if he who administers them, is the one who deserves them? And He sent down [the law of] retribution to give life to His servants. How will it be if the man who gives them retaliation puts them to death?

Remember death, O commander of the faithful, and what comes after it, and how few supporters you have there, or aids against it. Therefore make provision for death, and against the greater terror which follows it.

And know, commander of the faithful, that there is a place for you other than the place where you are now. Your stay there will be long, and your friends will be separated from you. You will be committed to its depths as a completely solitary individual. Therefore, make provision of what you may take with you - 'On the day when a man shall flee from his brother, his mother, his father, and his wife and his children.' [Surah ‘Abasa 80:34-36], and remember, commander of the faithful, 'When that which is within the tombs shall be cast out, and that which is in the hearts will be exposed' [Surah Al-‘Aadiyaat 100:9-10], when secrets are made manifest, and 'The record leaves nothing, great or small, without numbering it' [Surah Al-Kahf 18:49].

And now, commander of the faithful, you are in leisure, before the set time [death] comes and the severing of hope. Therefore commander of the faithful, do not give judgement among the servants of Allah according to the rulings of the ignorant, and do not lead them on the footsteps of the transgressors, and do not put the arrogant in power over the humble, for such will not pay regard to ties of relationship nor those of covenant in the case of a believer, so that you will have to acknowledge your own faults and the faults of others, and bear your own burdens and other burdens too. Do not be deceived by those who would lead a pleasant life by causing damage to you, and eat the good things of this world by causing the good things of your afterlife to disappear. And do not regard your power in this world, but look toward what will be your power when you are a captive in the bonds of death, and forced to stand before Allah the Most High in the presence of the angels, prophets and the messengers, and the faces [of creation] are turned to the Living and Self-subsisting One.

And, O commander of the faithful, though I have not attained by my rigours what prudent men has attained before me, yet, I have not desisted from offering you advice, sending you my letter as a doctor would request from a beloved friend to drink an unpleasant medicine, because he hopes to offer him health and soundness.

And peace be upon you, O commander of the faithful, and the mercy of Allah, and His blessings."

Moral

From this story we learn about the character of past Muslim rulers like 'Omar ibn Abdul Aziz, in that they would take their role seriously and realise that they have to rectify themselves first before dealing with the people. We learn that a true Muslim looks into their own faults first asks someone who is knowledgeable and known for their obedience to Allah for advice.

Read More

The Story of Prophet Ayyub-- Islamic Stories

Ibn Ishâq said that the Prophet Ayyub (Job) was Roman. His lineage was Ayyub Ibn Moos Ibn Razih Ibn ‛Ees ibn Ishaq Ibn Ibraheem (may the Peace and Blessings of Allah be upon them all).

However, others said that his lineage was Ayyub ibn Moos ibn Ra‛ooeel ibn ‛Ees ibn Ishâq ibn Ya’qoob (may the Peace and Blessings of Allah be upon them all).

Ibn Asakir reported that his mother was the daughter of Loot (may the Peace and Blessings of Allah be upon him). It Is said that his father was among those who believed in Ibraheem (may the Peace and Blessings of Allah be upon him) on the day he was thrown in the fire and was to be burnt but survived.
However, of all these opinions, the first opinion is the most popular because he was from the progeny of Ibraheem (may the Peace and Blessings of Allah be upon him). This is seen in the saying of Allah:

“… and from his offspring Dawood, Sulaymân, Ayyub, Yusuf, Moosa and Hâroon…” (Qur’an 6:84)
In this verse, the pronoun ‘his’ is referring to Ibraheem and not Nooh (peace be upon them all).
He is one of those Prophets who are mentioned specially that they received revelations. This is seen in Soorah an-Nisâ :
“Indeed We have revealed to you as We revealed to Nooh and the Prophets after him. And We revealed to Ibraheem, Isma’eel, Ishâq, Ya’qoob, the tribes, ‘Eesa and Ayyub…” (Qur’an 4:163)

So the correct opinion is that he is from the progeny of ‛Ees Ibn Ishaq Ibn Ibraheem (may the Peace and Blessings of Allah be upon them all). As regards his wife's name, it is said she was Leea bint Ya‛qoob (may the Peace and Blessings of Allah be upon him). Some others say that her name was Rahmah bint Ifratheem. Yet some others claim that she was Leea bint Mansa Ibn Ya‛qoob (may the Peace and Blessings of Allah be upon him). This is the most popular opinion, and we have mentioned it here.

Allah said: "And Ayyub, when he called to his Lord, saying ‘Harm has inflicted me and You are the Most Merciful.' So We answered him and removed his affliction and We gave him his family and the like of them with them, as a mercy from Us and a reminder to Worshippers.'". (Qur’an 21:83-84)
And in Soorah Sâd:
“And mention Our slave Ayyub when he called his Lord, ‘The Shaytân has afflicted me with distress and torment.’ [Allah said], ‘Strike with your foot, this is [a spring of] water to wash in, cool and a [refreshing] drink.’ And We gave him his family and the like of thereof, as a mercy from Us and a reminder to those who understand.’ And take in your hand a bundle of thin grass and strike therewith and do not break your oath.’ Truly, We found him patient. How excellent a slave. Verily, he was ever oft-returning in repentance.” (Qur’an 38:41-44)
Qur’anic exegetes, historians and others said that Ayyub (may the peace and blessings of Allah be upon him) was a wealthy man who owned all kinds of wealth, such as cattle, sheep and servants, and vast property in a place called Hoorân. He also had many children and large family.
Then all of this was taken away from him. His body was inflicted with different kinds of diseases to such an extent that there was no part of his body that was healthy except his heart and tongue with which he remembered Allah. All throughout this, he remained patient and remembered Allah all the time, during the night and day, and in the morning and the evening.
His illnesses prolonged for such a long time that even his friends deserted him and his relatives stayed away from him. He was expelled from his town and thrown upon a dunghill. Everybody left him except his wife who fulfilled her duties. She did this because of the many good times she had with him and due to her compassion for him. She used to come to him and help him out in his necessities. It came to such an extent that she became weak and her money almost finished. She was in such a difficult situation that she started working to earn wages in order to provide for her husband. May Allah be pleased with her. She remained patient with him even through hard times that hit them when they were inflicted with loss of money, children and her husband became very ill.
It is established in an authentic hadith that the Prophet peace and blessings be upon him said: "The most severely tried among the people are the Prophets. Then after them the righteous and then the likes and so on."
And said: "And man is put to trial according to the strength of his religion thus if his religion was strong, his trial increased." (Ahmad, vol 1, p. 172)
Mujahid is reported to have said that the Prophet Ayyub (may the peace and blessings of Allah be upon him) was the first to be inflicted by smallpox.
Historians and scholars differed as regards the period of time he was inflicted with trials. Wahb ibn Munâbbih said that he suffered for three years, not more not less. Anas on the other hand said that he suffered for about seven years and a few months. Humayd said that the period was eighteen years. The severity of the disease has been described by as-Suddi that it was so severe, that his flesh dropped from his body and nothing remained on him except his bones and muscles. His wife used to bring ashes and spread it under his body. When the trial went for long, she said, "O' Ayyub, if you pray to your Lord, He will free you from this suffering." He answered, "I have lived for seventy years as a healthy person, so can I not be patient for Allah for another seventy years?" she worked for people to earn money in order to feed Ayyub (may the peace and blessings of Allah be upon him) (Tafseer at-Tabari, vol 23 p.107)
However, the people then started to be cautious of her and did not employ her because they knew that she was the wife of Ayyub (may the peace and blessings of Allah be upon him) and because of that, they too might get infected by the same illnesses or be put to the same trial. So when she did not find anybody to give work, she went to some of the daughters of high society and sold one of her plait in return for plenty of food. When she came to Ayyub (may the peace and blessings of Allah be upon him) with food, he asked her where did she get the food from. He showed his disapproval but she said, "I worked for the people.” Then when it was the following day and again she did not find anyone who gave her work, she sold the other plait in return for food. She then brought it to Ayyub (peace be upon him). This time Ayyub (peace be upon him) swore that he would not eat the food till she tells him from where she has got it. At that, she removed her headscarf. When Ayyub (peace be upon him) saw her head has been shaved, he supplicated to Allah:
“And Ayyub when he called his Lord [saying], ‘Harm has inflicted me and You are the Most Merciful.’” (Qur’an 21:83)
Ibn Abi Hâtim reported on the authority of ‘Abdullah ibn ‘Ubayd ibn Umayr who said: “Ayyub had two brother. One day, they came to him but they could not go near him because of the bad smell which came from his body. So they stood at a distance and one of them said to another, ‘If Allah knew any good in Ayyub, He would not have put him to this trial.’ This grieved Ayyub (peace be upon him) so much that he never got such grief before. He supplicated, ‘O’ Allah, if You know that I never spent a night with a full stomach if I knew someone hungry in that night, then prove me true.’ So he was proved true and a voice came from the heaven confirming his truth that was heard by the two brothers. He then supplicated further, ‘O’ Allah, if You know that I never had two shirts if I knew that someone did not have clothes, then prove me true.’ Again, he was proved true from the heavens while the brothers were listening. Finally, he supplicated, ‘O’ Allah, I seek help from Your Honour.’ When saying that, he fell down in prostration and said, ‘O’ Allah, by Your Honour, I will never lift my head till You cure me from my suffering.’ Then he did not lift his head till he was cured.”

Ibn Abi Hâtim reported on the authority of ‘Abdullah ibn ‘Abbâs who said: “ Allah dressed Ayyub (peace be upon him) with a dress from Paradise, then he went aside and sat in a corner. His wife came and did not recognise him. So she asked, ‘O’ slave of Allah, where did the afflicted person go who was here? I am afraid that dogs or wolves have eaten him.’ She kept speaking to him for some time and then he finally said to her, ‘What is wrong with you, I am Ayyub, Allah has indeed returned to me my body.’”
Ibn Abbâs said: “Allah returned to him his wealth and children and others twice as many as them.”
Ibn Abi Hâtim reported that Wahb ibn Munabbih said: “Allah revealed to him, ‘I returned to you your family and your wealth, and the like of them along with them. So take a bath from this water, for there is a cure for you in it and offer sacrifice on behalf of your companions and seek forgiveness for them for verily they disobeyed Me concerning you.’”
It is narrated on the authority of Abu Hurayrah that the Prophet peace and blessings be upon him said:
“When Allah cured Ayyub He rained on him golden locusts. Ayyub began collecting them with his hands and putting them in his clothes. It was said to him, ‘O’ Ayyub, are you not satisfied and full?’ He said, ‘O’ Lord, who will feel full from Your Mercy?’”
In another narration on the authority of Abu Hurayrah that the Prophet peace and blessings be upon him said:
“While Ayyub was bathing naked, golden locusts dropped on him, so he began collecting them in his clothes. So his Lord called him, ‘O’ Ayyub, did I not give you enough, so what do you do?’ Ayyub said, ‘Yes my Lord but there is no sparing from Your blessings for me.’”
“Strike with your foot” was the divine order. So Ayyub (peace be upon him) did as ordained and struck the earth with his leg. Allah then caused a cold spring of water to gush forth and ordered him to take bath and drink from it. Allah then removed his suffering and pain, his illnesses and diseases that were both visible and hidden on his body and replaced all that with a healthy body, both visible and hidden. Allah also made him handsome and gave him abundant wealth, to the extent that golden locusts rained on him.
Allah also returned his family as He said, “We gave to him his family, and the like of them with them.” (Qur’an 21:84) It is said that Allah brought his children back to life. Some others said that Allah gave him other people in place of those who had died, wherein in the Hereafter, Allah will gather them all together. As regards the part of the verse, “A mercy from Us,” (Qur’an 21:83-84) it means that We removed his hardships and cured him from whatever he had as a mercy and grace from Us. The end of the verse, “And a reminder to worshippers” means that what happened to Ayyub (peace be upon him) is a reminder and a lesson for all those who are put to trial concerning their bodies, wealth, and family. All such people should take the example of Prophet of Allah, Ayyub, who was tried by Allah with something that was greater than what others would be inflicted with and despite that, he was patient and had hope that Allah would cure him from that.

Ayyub (peace be upon him) lived in the Roman land for a further seventy years after his affliction. He preached to them the religion of Monotheism, One God. However, they later changed the religion of Ibraheem (peace be upon him) after his death.
Allah said:
“And take in your hand a bundle of reeds and strike with it, and do not break your oath. And We found him patient, a good slave, verily he was patient. (Qur’an 38:44)
This speaks about His mercy upon Ayyub (peace be upon him) when Ayyub had sworn that he would whip his wife one hundred lashes. It is said that he made the oath because she sold her plaits. It is also said that Shaytân came to her disguised as a doctor (physician) and described to her some medicines for Ayyub. When she came and informed Ayyub, he knew it was Shaytân and subsequently swore that he would whip her one hundred lashes. When Allah cured him, He told him to take a bundle of reeds, bunch them together as one and then to hit her only once. This one hit was considered one hundred, thus he could fulfill his oath this way.
This was a way out and relief for the one who feared Allah and obeyed Him, especially with respect to his wife who bore his illness patiently and had hope. She was a pious, righteous ans rightly guided woman. May Allah be pleased with her.
Ibn Jareer and others mentioned that when Ayyub (peace be upon him) died, he was ninety-three years old. Some others said that he lived longer than that.
Before he passed away, he entrusted his mission to his son Hawmal and after him to his other son Bishr. Many people claim that he was Dhul Kifl. And Allah knows best. These same people also claim that he was Prophet, who died at the age of ninety-five.

Moral

The story of Prophet Ayyub (may the Peace and Blessings of Allah be upon him) is one which is filled with lessons for us to ponder over. The virtue of patience is shown to us in the Prophet Ayyub through some of the most dire situations that one can come across in life.

Read More

There Is Hope Until The Very End-- Islamic Stories

One day, as ‘Ali ibn Abu Ṭaalib and Al-Ḥussain ibn ‘Ali were walking together, they heard a man supplicating to Allah. The man was begging Allah to forgive him for his evil crimes. His sincere tone and eloquent words aroused the interest of ‘Ali, who turned to his son and said, "Do you not hear the man who is so very remorseful because of his sins? Go catch up with him and call him."

When Al-Ḥussain caught up with the man, he saw that he was clean looking, smelling good, with nice clothes and altogether handsome- except that he seemed to be paralysed on the right side of his body. Al-Ḥussain said, "Answer the summons of the Leader of the believers, ‘Ali ibn Abu Ṭaalib."

Dragging his right side, the man followed Al-Ḥussain back to where ‘Ali was waiting for them.

‘Ali Asked,"Who are you and what is your story?".

The man said, "My story is that of a man who did not fulfil the rights of others and is now being punished for that".

‘Ali asked, "And what is your name?".

The man said, "Munaazil ibn Laaḥiq,".

‘Ali asked, "And what is your story?".

The man said, "I was famous among the Arabs for my frivolous and sinful exploits. Merciful and kind, my father would constantly admonish me and advise me to mend my ways. He would remind me of Allah's punishment, saying, 'My son, do not go against He who punishes with the Hell-fire!' When he would persist in advising me, I felt his voice grating on my nerves. I would get so frustrated that I would beat him with harsh blows. In response to my blows, he one day said, 'By Allah, I will fast without breaking my fast and I will pray without stopping to sleep.' He fasted for an entire week, but seeing no change in my behaviour, he climbed a camel and set off to perform Hajj. His parting words were, 'I am going to the House of Allah, and there I will seek help from Allah against you.' When he reached Makkah, he embraced the curtain of the Kaa'ba and supplicated against me, asking Allah to make me paralysed on one side of my body. By the One Who raised the sky and sends down the rain, no sooner did my father finish his supplication than I became paralysed on my right side, which became like a piece of wood. Anyone that would then pass by me would point to me and say, 'Allah answered his father's supplication against him.'"

‘Ali asked, "What did your father do then?".

The man replied, "O Leader of the Believers, after he became pleased with me, I asked him to go back and invoke Allah on my behalf. He agreed to do so. I walked alongside him as he rode on his camel, until we reached a place called the Valley of Arak. When we reached there, a group of birds flew away from a tree, their sudden movement frightened the camel. As the camel raced off in a state of fright, my father fell off it and died."

It was certainly late for the man, but not too late, and so ‘Ali advised him to continue to supplicate and to repent for his past misdeeds. ‘Ali then parted from the man, but before leaving him, he taught him the supplication that a person in distress should say. [The narration does not specifically mention which supplication it was that ‘Ali taught the man.]

Moral

This story teaches us that when we sin we can be trialled and punished in this life and that punishment is not exclusive to the next life. We also learn the severity of disobeying parents and that their supplications either for or against their children are accepted, as the Prophet Muhammad (May the Peace and Blessings of Allah be upon him) said: "The supplications of three persons are accepted and there is no doubt concerning their acceptance: a father; a traveller; one who is wronged." (Ahmad, Abu Dawood, Tirmidhi)

Read More

The Wisest and the Most Ignorant of People-- Islamic Stories

When Al-Manṣoor ibn ‘Ammaar, once entered the court of ‘Abdulmalik ibn Marwaan, the latter said, "O Manṣoor, I have a question for you, and I will give you respite for an entire year to answer it:

Who is the wisest of people, and who is the most ignorant of people?"

Al-Manṣoor left the castle and spent some time in contemplation in a nearby courtyard. Then the answer came to him, and so he quickly hurried back to ‘Abdulmalik.

‘Abdulmalik asked, "O Manṣoor, why have you returned?".

Al-Manṣoor said: "The wisest of the people, O Leader of the Faithful, is the doer of good deeds who fears not having his deeds accepted."

"And the most ignorant of people is he who does good deeds and feels safe in that his deeds will be accepted."

Upon hearing these words,‘Abdulmalik began to cry until his garment became soaked in tears. He then said:'You have done well, O Manṣoor. Now, recite a part of the Qur'an to me, for the Qur'an is a cure for what is in the hearts of men.'

Al-Manṣoor then recited this verse: "On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil. And Allah warns you against Himself(His Punishment) and Allah is full of Kindness to the (His) slaves." [Surah Aal-‘Imraan 3:31]

‘Abdulmalik said:"You have killed me, O Manṣoor,".
"O Manṣoor, what does, 'And Allah warns you against Himself' mean?"

Al-Manṣoor said, "It means His Punishment".

‘Abdulmalik asked, "And what is the meaning of, 'every person will be confronted with all the good he has done?"

Al-Manṣoor replied, "It means that every person will be confronted on the Day of Resurrection by all of his deeds, the largest of them and the tiniest of them. Allah will not leave out or forget any of that."

‘Abdulmalik then continued to cry until, being overcome with fear, he fainted.

Moral

The best of people are those who if they were to be admonished, even by those who are in a lesser worldly position than them, they take heed to the admonition and accept it. Also, It is a good practice for the person to ask for reminders from people he/she deems more knowledgeable.

Read More

The Man Who Killed a Hundred-- Islamic Stories

Abu Sa‘eed Al-Khudree (May Allah be pleased with him) reported: Prophet of Allah (may the peace and blessings of Allah be upon him) said: There was a man from among a nation before you (from the children of Israel) who killed ninety-nine people and then made an inquiry about the most learned person on the earth, and he was directed to a monk.

He came to him and told him that he had killed ninety-nine people and asked him if there was any chance for his repentance to be accepted? He said: "No", and the man killed him also completing one hundred.

He then asked about the most learned man in the earth. He was directed to a scholar. He told him that he had killed one hundred people and asked him if there was any chance for his repentance to be accepted? He said: "Yes," and asked: "Who stands between you and repentance? Go to such-and-such land; there [you will find] people devoted to prayer and worship of Allah, join them in worship, and do not come back to your land because it is an evil place."

So he went away and when he had reached half of the distance, death overtook him; and there was a dispute between the angels of mercy and the angels of torment. The angels of mercy pleaded: "This man has come with a repenting heart to Allah", and the angels of punishment argued: "He never did a good deed in his life."

Then there appeared another angel in the form of a human being and the contending angels agreed to make him an arbiter between them. He said: "Measure the distance between the two lands. He will be considered belonging to the land to which he is nearer."

They measured and found him closer to the land (land of the pious people) where he intended to go, and so the angels of mercy collected his soul.

N.B. In another version of the Ḥadeeth: "...He was found to be nearer to the locality of the pious by a cubit and was thus included among them."

Yet another version says: Allah commanded (the land which he wanted to leave) to move away and commanded the other land (his destination) to draw nearer and then He said: "Now measure the distance between them."

It was found that he was nearer to his goal by a hand's span and was thus forgiven. - See more at:

Read More

The Grave Of A Righteous Man-- Islamic Stories

Ibraaheem ibn Bashaar narrated this story: "While I was walking towards Kufah with Ibraaheem ibn Adham, he stopped beside a grave and invoked Allah to have mercy on its dweller.
"Whose grave is this?' I asked.

'It is the grave of Ḥumaid ibn Jaabir,' said Ibraaheem. 'He was once the leader of all the townships that are in this area.'

'What was so special about him?' I asked. Ibraaheem told me that he was a very rich leader who would spend his nights enjoying unworthy games and entertainment.

Ibraaheem said, 'One night he fell asleep and saw a dream in which a man was standing over his head,'. 'The man had a book in his hand, which Ḥumaid grabbed and tore open. The words inside were written with gold [ink]. They ran as follows: Do not prefer my Fire over my Light, and do not be deceived by what you own in this world, for what you own is preventing you from getting what is saved for you in the afterlife. True, what you have might have been called a kingdom, had it not been for the fact that it will all soon perish. And your life might have been called a life of happiness and joy, had it not been for the fact that it will be followed by anxiety and misery. So beware of falling under the spell of these worldly ornaments, or you will join the ranks of the destroyed ones

"And hasten to forgiveness from your Lord and a garden as wide as the heavens and the earth, prepared for the righteous"
[Surah Aal-‘Imraan 3:133]

Ḥumaid then woke up in a terrified state.

'Resigning from his post as leader, Ḥumaid betook himself to this mountain, where he led a simple life, doing menial work to maintain his physical upkeep, but dedicating most of his time to the worship of Allah. I came here once and met him, by keeping company with him, I found him to be a noble man. I would thereafter continue to visit him until he died.'

Moral

From this story we learn that people, no matter what status they are, can always change and come closer to Allah, just like how the ruler Humaid did. We are also reminded to ask Allah to have mercy upon the people who have passed away, like Ibraheem did for Humaid.

Read More

The Boy and the King-- Islamic Stories

Ṣuhaib (May Allah be pleased with him) reported that the Messenger of Allah (may the peace and blessings of Allah be upon him) said: "There lived a king before you and he had a court magician. As he (the magician) grew old, he said to the king: "I have grown old, so send me a boy in order to teach him magic."

The king sent him a boy to serve the purpose. And on his way (to the magician) the boy met a monk to whom he listened and he liked [his speech].

It then became his habit that on his way to the magician, he would meet the monk and stay with him and when he arrives at the magician [late], the magician used to beat him because of this delay.

He complained about this to the monk who said to him: "When you feel afraid of the magician, say: Members of my family had delayed me. And when you fear your family, say: The magician delayed me."

It so happened that there came a huge beast and it blocked the way of the people, and the boy said: "I will know today whether the magician or the monk is better."

He picked up a stone and said: "O Allah, if the monk is dearer to You than the magician, bring about death to this beast so that the people be able to move about freely."

He threw that stone at it and killed it and the people began to move about freely. He then came to the monk and told him the story. The monk said: "Son, today you are superior to me. You have come to a stage where I feel that you would be soon put to a trial, and in case you are put to a trial, do not reveal anything about me."

The boy began to heal those born blind and the vitiligo stricken and he, in fact, began to cure people from all kinds of illnesses. When a courtier of the king who had gone blind heard about him, he came to him with numerous gifts and said: "If you cure me, all these things will be yours."

He [the boy] said: "I myself do not cure anyone. It is Allah, the Exalted, Alone Who cures; and if you affirm faith in Allah, I shall also supplicate to Allah to cure you."

This courtier affirmed his faith in Allah and Allah cured him. He came to the king and sat by his side as he used to sit before. The king said to him, "Who restored your eyesight?"

He [the boy] said: "My Lord."

Thereupon he [the king] said: "Do you have another lord besides me?"

He [the boy] said:"My Lord and your Lord is Allah." So the king tortured him until he told him about the boy.

The boy was thus summoned and the king said to him: "O boy, it has been conveyed to me that you have become so much proficient in your magic that you cure the blind and the vitiligo stricken and you do such and such."

Thereupon he [the boy] said: "I do not cure anyone; it is Allah Alone Who cures," and the king took hold of him and began to torture him until he told him about the monk.

The monk was summoned and it was said to him: "You should turn back from your religion." But he refused, and so the king sent for a saw, placed it in the middle of his head and cut him into two parts that fell down. Then the courtier of the king was brought forward and it was said to him: "Turn back from your religion." He, too, refused, and the saw was placed in the midst of his head and he was torn into two parts. Then the boy was brought to him and it was said to him: "Turn back from your religion.
" But he refused.

The king then handed him over to a group of his courtiers, and said to them: "Take him to such and such mountain; make him climb up that mountain and when you reach its peak ask him to renounce his Faith. If he refuses to do so, push him to his death."

So they took him and made him climb up the mountain and he [the boy] supplicated: "O Allah, save me from them in any way you like,
" and the mountain began to shake and they all fell down (dead) and that boy came walking to the king.

The king said to him: "What happened to your companions?"

He [the boy] said: "Allah has saved me from them."

He [the king] again handed him to some of his courtiers and said: "Take him and carry him in a boat and when you reach the middle of the sea, ask him to renounce his religion. If he does not renounce his religion throw him (into the water)."

So they took him and he [the boy] supplicated: "O Allah, save me from them." The boat turned upside down and they all drowned except the boy who came walking to the king.

The king said to him: "What happened to your companions?"

He [the boy] said: "Allah has saved me from them" and he said to the king: "You cannot kill me until you do what I command you to do."

The king asked: "What is that?"

He [the boy] said: "Gather all people in one place and tie me up to the trunk of a tree, then take an arrow from my quiver and say: In the Name of Allah, the Lord of the boy; then shoot me. If you do that you will be able to kill me."

The king called the people in an open field and tied the boy to the trunk of a tree. He took out an arrow from his quiver, fixed in the bow and said: "I the Name of Allah, the Lord of the boy,
" he then shot the arrow and it hit the boy's temple. The boy placed his hand upon the temple where the arrow had hit him and died.

The people then said: "We believe in the Lord of this boy, We believe in the Lord of this boy."

The king was told: "Do you see what you were afraid of, by Allah it has taken place; all people have believed."

The king then commanded that trenches be dug and fire lit in them, and said: "He who would not turn back from his (the boy's) religion, throw him in the fire" or "he would be ordered to jump into it." They did so till a woman came with her child. She felt hesitant in jumping into the fire. The child said to her: "O mother! Endure (this ordeal) for you are on the Right Path." -

Read More

The Sin That Led To His Repentance-- Islamic Stories

A righteous man was once asked to tell the story of the pivotal moment of his life, the moment in which he first began to apply the teachings of Islam, and the following was his answer: When I was a young man, I would not hesitate to perpetrate any sin that was made available to me. Then, one day, I saw a young woman who was perhaps the most beautiful woman I had ever seen. Much tempted by her, I indicated to her that I wanted her to approach me. She seemed nervous, but I thought that she would probably agree to satisfy my sexual desires for money. She approached me with what seemed to be a great deal of apprehension, and when she actually stood before me, she looked extremely terrified.

Feeling sorry for her, I said, 'Do not fear, for I will not harm you.'
But my words did not lessen her terrible fright in the least; in fact, her situation worsened. She began to tremble like a palm tree leaf trembles with the wind.

I said, 'Tell me your story.' She said, 'By Allah, o my brother, never before this day have I offered my body in this way. Dire need is what has driven me to this, for I have three daughters who have not eaten a single morsel of food for three days now. It was pity for them that brought me to this low point in my life.'

For the first time in my life, I felt pity; her story moved me, and I no longer entertained the intention of taking advantage of her. After she told me where she lived, I took a great deal of money, clothing and food to her house. When I returned to my house, I told my mother what had happened.

My mother knew that I had a book in which I would record all of my evil deeds, and so she said to me, 'My son, you are a man who has never performed a good deed except for the good deed that you performed today. I know that you have a book in which you record your evil exploits, go now and write in it your good deed.'

I stood up, went to my book, opened it, and found that all of its pages were blank- except for the first page on which was written a single line.

"...Indeed, good deeds remove the evil deeds..." Surat al-Hud [11:114]

At that very moment, I raised my hands to the sky and said, 'By your Might and Majesty, never again will I disobey You.'"

Moral

From this story we learn that a person can change at any point in their life, even if they seem to be some of the worst of people, hope should always remain in our hearts for them. We are also reminded of the blessings of Allah in which He causes our good deeds to be a cause of removing our past evil deeds as is mentioned in the hadith of the Prophet Muhammad (May the Peace and Blessings of Allah be upon him) in which he said: “And follow up a bad deed with a good deed and it will wipe it out.” (al-Tirmidhi)

Read More

Three Men Trapped in a Cave-- Islamic Stories

‘Abdullaah ibn ‘Umar reported that the Messenger (may the peace and blessings of Allah be upon him) said:

Three men of a people before you, were on a journey when they were overtaken by a storm and therefore they took shelter in a cave. A rock slipped down from the mountain and blocked the exit from cave.

One of them said:
"The only way for deliverance left is to beseech Allah in the name of some virtuous deed."

Thereupon one of them supplicated,

"O Lord, my parents were very old, and I used to offer them their nightly drink of milk before my children and the other members of the family. One day I went astray far away in search of green trees and could return only after my parent had gone to sleep. When I had milked the animals and brought their nightly drink to them. They were fast asleep, but I did not like to disturb them, nor would give any part of the milk to my children and other members of the family till after my parents had their drink. Thus, with the vessel in hand, I awaited their awakening till the flush of dawn, while the children cried out of hunger at my feet. When they woke up, they had their drink. O Lord, if I did this thing seeking only your pleasure, then do relieve us of the distress wrought upon us by this rock."
Thereupon, the rock moved a little but not enough to let them pass out.

Then the second man supplicated:
"O Lord, I had a cousin that I loved more passionately than any man could love a woman. I tried to seduce her but she would refuse, till in a season of great hardship due to famine, she approached me (for help) and I gave her one hundred and twenty Dinars on the condition that she would have sexual intercourse with me. She agreed, and when we got together and I was just going to have intercourse with her, she pleaded, 'Fear Allah, and do not break the seal unlawfully', whereupon I moved away from her, despite the fact that I desired her most passionately; and I let her keep the money I had given her. O Lord, if I did this thing seeking only your pleasure, then do move the distress in which we find ourselves."
Again the rock moved a little but not enough to let them pass out.

Then the third supplicated:
"O Lord, I hired some labourers and paid them their dues, but one of them left leaving behind what was due to him. I invested it in business and the business prospered greatly.

After a while, the labourer came back and said: 'O servant of Allah, hand over to me my wages.' I said to him: 'All that you see is yours; camels, cattle, goats and slaves." He said: 'Don't play joke with me, O servant of Allah.' I assured him: 'I am not joking.' So he took all of it sparing nothing. O Lord, if I did this seeking only for your pleasure, do relieve us of our distress."

The rock then moved away, and all the three came out of the cave safe and sound.

 

Moral

From the story within this hadith we learn of one of the permissible forms of tawassul, which is to ask Allah by your good deeds which you have done in the past. Note that every time one of the men mentioned his good deed, he put a condition on it that Allah judge whether it was performed sincerely, as a deed which is performed without sincerity will not be accepted by Allah. We also learn some of the noble types of deeds, which include looking after ones parents, avoiding a sin even when one is in the last seconds of committing it, and being careful and wise with responsibilities that are trusted to you.

Read More

One Ayah Changed My Life-- Islamic Stories

Al-Fudayl ibn ‘Iyaad was famous for his piety and worship, but he was not always a practising Muslim. In his early years, Al-Fudayl was an infamous highway robber; he would prowl in the night for victims on the road from Abu Ward to Sarakhas. Between these two cities was a small village in which lived a girl that Al-Fudayl was in love with. One night, out of desperation to be with her, Al-Fudayl climbed the wall of her home. As he was climbing over it, he heard a voice recite:"Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah..." Surah Al-Ḥadeed 57, Ayah 16.

At that moment, Al-Fudayl answered, "O my Lord, the time has indeed come." He returned from where he came and sought refuge near a travelling party on the main road. They were busy engaging in a serious discussion. Al-Fudayl heard one of them say, "Let us continue our journey now." Another answered, "No, not until the morning, for Al-Fudayl is lurking on the road somewhere out there, just waiting to rob us."

Having heard the entire conversation, Al-Fudayl thought to himself,
"I go around in the night to sin, while a group of Muslims remain here because they fear me. Indeed I feel that Allah has brought me here to them only so that I can reform my character. O Allah, I indeed repent to you!"

Moral

What we can learn from this story is that no matter how sinful a person is, their is always a chance that they may turn back to Allah in repentance. Since we do not know peoples futures we should hope for their guidance. Sometimes the worst of people can become the best of people as what happened with many of the companions of the Prophet Muhammad (May the Peace and Blessings of Allah be upon him].

Read More

Divorce (Talaq) In Islam

Divorce In Islam – Five Ways OF Talaq In Islam 

A woman cannot give 'Talaq' - because Talaq' is a Arabic word used for divorce, when a man gives to a woman - husband gives to a wife - but a woman can divorce. 

Divorce (Talaq) In Islam – Divorce By Unilateral Agreement

1. The first type is by unilateral… by unilateral agreement, between the husband and wife - Both may say… 'Okay, we are not compatible… let us part'. 

Divorce (Talaq) In Islam – Divorce On Husband's Will

2.The second type, is by the unilateral will of the husband, that is called a 'Talaq', in which, he has to forgo his 'Meher'. If he has not paid it, he has to pay it to her… and including the gifts, he has given to her. 

Divorce (Talaq) In Islam – Divorce On Wife's Will

3.Third type, is by the unilateral will of the wife - I repeat, by the unilateral will of the wife… if she mentions it in her marriage contract. If she mentions it in her Nikah-Nama… in her marriage contract, that she has the right to give unilateral divorce, she can give it - It is call as 'Isma'. I have never heard of anyone speaking of an 'Isma' - It is called as 'Isma' - Even a woman can give divorce, 'Isma'. 

Divorce (Talaq) In Islam – Divorce As Nikah –e- Fask

4. Fourth category is, if the husband ill-treats her, or not give her equal rights, she has the right to go to a Kazi or court for divorce, and nullify the marriage - It is called as 'Nikah-e-Fask'. In this, according to the Kazi, he may ask the husband to give the full 'Meher', or part of the 'Meher', depending upon the Kazi. 

Divorce (Talaq) In Islam – Divorce As Khulah

5.And the last is 'Khulah'- that even though the husband may be a very good husband, the wife has got no complaints against the husband, but for personal reasons, she does not like the husband - she can request the husband, to divorce her - and that is called as 'Khulah'. 

But very few people talk about women giving divorce, to the men. Some of the Ulemas have categorized these 5 types of divorce, into 2 or 3 different categories, but broadly there are 5 types of divorce, in Islam. Hope that answers the question.

Instructions On Divorce (Talaq) In Islam As Per Above Verses:

1. Do not divorce a woman during her menstrual periods. Divorce should only be given in her that neat and clean period in which sexual intercourse is not done. Woman can be divorced if she is pregnant. It should be noted that divorce will be still valid if it is granted against these quranic instructions. However they will be considered as sinful. 

2. After having divorce, woman should stay to her husband's home till the end of iddah i.e. three menstrual periods. She should not leave her husband's home nor should her husband force her to leave home.

3. While divorcing a woman, man should witnessed two persons. Please note that witnessing is better for both parties. Otherwise divorce will be legally valid without witness too. 

4. Iddah period of old women is three lunar months if she is no more menstruating. 

5. Iddah period of a minor or underage girl is also three lunar months if she has not yet started menstruating. Quran here not only allows marrying with such minor girl but also allows sexual intercourse with underage wife. Because there is no iddah period of untouched divorced wife as mentioned surah Al-Ahzab-49.

6. During iddah period, husband is responsible to bear expenses of his divorced wife.

7. If divorced wife is pregnant, the man is responsible to bear all her expense till delivery and expense of his child after birth as well.

 

 

Read More

Refuting the allegations

Quran 8:39 [Fighting for Religion]

And fight with them until there is no more persecution (fitnah) and religion should be only for Allah; but if they desist, then surely Allah sees what they do [Quran 8:39] 

Objection 1

The verse is predicated on not one but two requirements: (1) the end of fitna and (2) that religion is only to Allah. The second requirement means one must fight on even if fitna has ceased, which essentially boils down to justified persecution of and waging war against the Mushrikeen and Mulhideen.  

Explanation  

The way you are interpreting this is that Muslim should fight non-stop unless these two conditions are met, but almost all Muslims understand this verse to mean that they can fight to end oppression as well as to establish conditions where they can freely worship God. This is further explained by Hadith where it says that if you see evil, stop it by hand; if you cannot stop it by hand, stop it by your tongue; and if you cannot do that either, then consider that to be evil in your heart. And if you go back to verse 8:34 where kuffar are warned to stop preventing Muslims from performing pilgrimage, the latter part of the verse “and religion is for Allah alone,” makes perfect sense_ the idea being that in al-Masjid al-Haram only God is to be worshipped [the idea being explicitly stated in verse 2:191 which sets the stage for verse 2:193, which is identical to verse 8:39].
  

Verse 8:39 is a continuation of verse 8:38. That is obvious because verse 8:39 starts with “wa-” (And), and so do verses 8:40 and 8:41. You have to read these in conjunction with each other. It’s the brilliance of Quran that every single word is important, and you shouldn’t take each verse out of context. Allow me to reproduce these verses, for sake of this discussion:  

[8.38] Say to those who disbelieve, if they desist, that which is past shall be forgiven to them; and if they return, then what happened to the ancients has already passed.  

[8.39] And fight with them until there is no more persecution and religion should be only for Allah; but if they desist, then surely Allah sees what they do.  

[8.40] And if they turn back, then know that Allah is your Patron; most excellent is the Patron and most excellent the Helper.  

[8.41] And know that whatever thing you gain, a fifth of it is for Allah and for the Apostle and for the near of kin and the orphans and the needy and the wayfarer, if you believe in Allah and in that which We revealed to Our servant, on the day of distinction, the day on which the two parties met; and Allah has power over all things.  

What is being discussed is mischief of “wicked” or “bad” disbelievers (Verse 8:37) who are being asked to desist from their wickedness, for if they do so (it doesn’t say that they have to convert), their past wickedness would be forgiven. Verse 8:39 establishes two reasons by which Muslims can fight: 1) to end persecution 2) to fight for conditions by which religion would only be for God, and not for anything else. Part 2) may also mean that if somebody is fighting for religion but that struggle is not for God or for His commandments, and/or if it ends up violating God’s other commandments, that is unlawful. Verse 8:40 clarifies that if the mischief-makers turn away, Muslims shouldn’t worry about them (in other words, Muslims should leave them alone) for God is their Protector and Helper. Verse 8:41 is simply about the distribution of booty gained from these wars.  

The idea is for kuffar (disbelievers) to cease ‘fitnah’ (persecution). If you interpret this to mean that they should cease their “disbelief,” it doesn’t make any sense because numerous other verses of Quran would contradict that, such as: 

[9.6] And if one of the idolaters seek protection from you, grant him protection till he hears the word of Allah, then make him attain his place of safety; this is because they are a people who do not know. 

If your interpretation was correct, then God would have said that they should not be allowed to leave and they should be forced to believe. Actually, the discussion of these kuffar starts with verse 8:30, where it is said: 

[8.30] And when those who disbelieved devised plans against you that they might confine you or slay you or drive you away; and they devised plans and Allah too had arranged a plan; and Allah is the best of planners. 

That was the first indictment. The second indictment comes in verse 8:34 where it is said: 

[8.34] And what (excuse) have they that Allah should not chastise them while they hinder (men) from the Sacred Mosque and they are not (fit to be) guardians of it; its guardians are only those who guard (against evil), but most of them do not know. 

The third indictment is given in Verse 8:36: 

[8.36] Surely those who disbelieve spend their wealth to hinder (people) from the way of Allah; so they shall spend it, then it shall be to them an intense regret, then they shall be overcome; and those who disbelieve shall be driven together to hell. 

And because of these three indictments, God calls their acts “fitnah” or persecution.  

Objection 2 

Fitnah does not mean persecution. The Hillali-Musin Khan translation translates the word as “disbelief and polytheism, i.e. worshipping others besides Allah.” Their understanding is not entirely wrong – a literal reading of the text does seem to be calling for a global jihad against the ikhwaan al-Mushrikeen wa’l-Mulhideen. Fitna (from the verb fatana, for infatuation, charm, enticement, temptation, turning away) refers to temptation, fascinating, things that turn Muslims away from their deen, sedition, dissension, et cetera. 

Response 

I think just about every translator, whether Muslim or not, has translated fitnah for this verse as “persecution:” 

YUSUFALI: And fight them on until there is no more tumult or oppression, and there prevail justice and faith in Allah altogether and everywhere; but if they cease, verily Allah doth see all that they do. 

PICKTHAL: And fight them until persecution is no more, and religion is all for Allah. But if they cease, then lo! Allah is Seer of what they do. 

SHAKIR: And fight with them until there is no more persecution and religion should be only for Allah; but if they desist, then surely Allah sees what they do. 

A.J.ARBERRY: Fight them, till there is no persecution and the religion is God’s entirely; then if they give over, surely God sees the things they do. 

SHER ALI: And fight them until there is no persecution and religion is wholly to Allah. But if they desist, then surely Allah is Watchful of what they do. 

MUHAMMAD ALI: 39. And fight with them until there is no more persecution, and all religions are for Allah. But if they desist, then surely Allah is Seer of what they do. 

MUHAMMAD ASAD:  And fight against them until there is no more oppression and all worship is devoted to God alone. 

T.B. IRVING: Fight them off until there is no more persecution, and Religion belongs wholly to God: yet if they do stop, then God is Observant of anything they do. 

RASHAD KHALIFA: You shall fight them to ward off oppression, and to practice your religion devoted to GOD alone. If they refrain from aggression, then GOD is fully Seer of everything they do. 

E.H. PALMER: Fight them then that there should be no sedition, and that the religion may be wholly God’s; but if they desist, then God on what they do doth look. 

J.M. RODWELL: Fight then against them till strife be at an end… 

Hilalli-Khan translation is simply wrong. Within the same Surah, look up Verse 8:25. Here Hillali-Khan translation correctly translates fitnah as “affliction and trial.” I hope you know what “literal” means. The literal meaning would be simply a statement that “religion is for God alone.” What you or Hilali-Khan are suggesting is NOT literal meaning but an interpretation, which is not supported by the text itself. Secondly, you are implying that “fatana” is the root word which it is not. Usually, a verb is derived from a noun, not vice versa.  Quran has used the term in a variety of other ways, and for a native speaker, it is not difficult to understand what is meant.
 

Additional information on the origin of word fitnah.  

From an Islamic web site:  

“Al-Azhari said: “The Arabic word fitnah includes meanings of testing and trial. The root is taken from the phrase fatantu al-fiddah wa’l-dhahab (I assayed (tested the quality of) the silver and gold), meaning I melted the metals to separate the bad from the good. Similarly, Allaah says in the Qur’aan (interpretation of the meaning): ‘(It will be) a Day when they will be tried [yuftanoona] (punished, i.e. burnt) over the Fire!’ [al-Dhaariyaat 51:13], meaning, burning them with fire.” (Tahdheeb al-Lughah, 14/196).  

“Ibn Faaris said: “Fa-ta-na is a sound root which indicates testing or trial.” (Maqaayees al-Lughah, 4/472). This is the basic meaning of the word fitnah in Arabic.  

“Ibn al-Atheer said: “Fitnah: trial or test… The word is often used to describe tests in which something disliked is eliminated. Later it was also often used in the sense of sin, kufr (disbelief), fighting, burning, removing and diverting.” (al-Nihaayah, 3/410. Ibn Hajar said something similar in al-Fath, 13/3).”  

The word “fitnah” has been used in a variety of meanings. The meaning is usually derived from the context. Most translators have translated it as “persecution” though “mischief” would also be a good translation within this context. The same word “fitnah” appears in verse 2:217 where it is said that “fitnah is worse than murder.” Obviously, here “fitnah” would mean persecution. But again, Hilali/ Muhsen Khan got terribly confused and left the word “al-fitnah” in the English translation with a footnote so confusing that few can understand the meaning of the verse.   

Objection 3  

So what we see is that 8:38 simply states a message to be said to the disbelievers: they have a choice – either they can abandon their kufr, and be forgiven, or face the same wrath past believers have faced (and the Qur’an, as well as the Judeo-Christian, is replete with stories about harsh punishments – be they inflicted by God or his servants – meted out to disbelievers living in the times of other prophets). It is from there that we step into the next verse: 

Response

Usually, in the language of the Quran, when it is said “example of those before them,” it usually means nations that perished in the past. See 2:66, 3:137, 14:45, 15:13, 25:39. These people were not killed by Muslims but were destroyed by God.  

Additional Explanatory Notes by Muslim Scholars 

Agha Puya, a Shiah scholar, has given an excellent interpretation of this term: “Fitna means subversive activities to destroy peace and rule of law. With reference to other verses like this verse (Nisa 135;  Ma-idah 2 and 8  )  it must be said that Islam advocates universal peace and harmony in the human society and teaches us to tolerate and accommodate other creeds so far as their followers do not hatch plots and generate ill-will to destroy the Muslims and ascribe falsehood to Allah and His religion. In verses 1, 8 and 9 of al Mumtahanah, the believers are advised to show kindness and do justice to the unbelievers who are not hostile to them, but at all events, friendship with the enemies of Allah has been discouraged. Islam avoids killing and destruction, but when public peace and safety is at stake, prompt and severe action is taken to bring order and eliminate lawlessness. Islam has no room for willful aggressors and cunning mischief-makers.” 

Among Sunni scholars, Maududi thinks that there are two purposes to this verse: the “negative” is to eradicate mischief. The “positive purpose” is to establish a state of affairs where all obedience is to God. According to him, “fighting for any other purpose is not lawful.”

Read More