Page 11 - The Basic Concepts in the Qur’an

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.