Basair fi al-Fitan

Basair fi al-Fitan (Insights into Tribulations) is a treatise by the Egyptian Salafi scholar and physician Muhammad Ismail al-Muqaddim, written to provide guidance on understanding the nature of civil strife and spiritual tribulations (fitan) and delineating the lawful means of surviving them according to Islamic scripture Basair fi al-Fitan+1.

Background and Publication

The author concluded the writing of the book in Alexandria on Thursday, 27 Jumada al-Akhirah 1428 AH (12 July 2007 CE) Basair fi al-Fitan. It was published by al-Dar al-Alamiyyah li-l-Nashr wa-l-Tawzi' in Alexandria, with its second edition appearing in 1429 AH (2008 CE) Basair fi al-Fitan.

In the introduction, al-Muqaddim explains that the title derives from basirah (inner insight and discernment), stating that Muslims are in dire need of understanding the true characteristics of tribulations and finding safety through the guidance of the Qur'an, the Sunnah, and the Companions of the Prophet Basair fi al-Fitan+1. He emphasizes the prophetic precedent of preparing for trials before they occur by equipping oneself with knowledge, insight, and good deeds Basair fi al-Fitan.

Structure and Content

The work is organized thematically into discussions outlining the nature of tribulations and practical measures for weathering them:

• The Inevitability and Nature of Tribulations: Al-Muqaddim outlines prophetic warnings regarding tribulations and explains that studying evil to avoid falling into it is an established Sunnah, citing Hudhayfah ibn al-Yaman asking the Prophet about evil out of fear that it might overtake him Basair fi al-Fitan+1. He notes that tribulations appear alluring and promising at their outset—referencing Ibn Hazm's aphorism that the blossoms of tribulation do not bear fruit—before their destructive reality becomes clear, often clouding the intellects of men and quickly escalating beyond control Basair fi al-Fitan+2.
• Adherence to Scholars: Characterizing the scholars as the "Ark of Noah," the book stresses that safety lies in adhering to qualified religious authorities, especially since the spread of trials coincides with the loss of knowledge caused by the death of upright scholars Basair fi al-Fitan+1. He cites historical examples of misguided groups and false claimants to the Mahdiyyah—such as the Nizari Isma'ili Assassins, Muhammad al-Jawnpuri in India, and Ibn Tumart in North Africa—who displayed hostility toward scholars, as well as modern instances such as the assassination of Ihsan Ilahi Zahir Basair fi al-Fitan+2.
• Forbearance and Restraint: The text emphasizes patience, clemency (hilm), gentleness (rifq), and deliberateness (ana'ah), warning against rashness and emotional haste in moments of crisis Basair fi al-Fitan+1.
• Guarding the Tongue and Silence: The author dedicates substantial discussion to the dangers of rumors, idle talk, and inflammatory speech during times of unrest Basair fi al-Fitan+1. He quotes prophetic traditions and statements of early figures on the virtue of silence (al-samt) and controlling one's speech, noting that verbal agitation during civil strife can be more severe and harmful than the stroke of a sword Basair fi al-Fitan+1.
• Isolation and Refraining from Armed Discord: The treatise discusses the principle of 'uzlah (withdrawing from strife) and keeping one's hands clean from intra-Muslim bloodshed Basair fi al-Fitan+1. Al-Muqaddim reviews the positions of Companions who refused to take part in early civil wars—such as Sa'd ibn Abi Waqqas, Abdullah ibn Umar, and Muhammad ibn Maslamah—and records Ahmad ibn Hanbal's refusal to endorse rebellions due to the resulting bloodshed and social devastation Basair fi al-Fitan+2.
• Devotion, Prayer, and Supplication: Rather than obsessing over political commentary and rumors, believers are urged to turn toward righteous deeds, voluntary devotions, congregational prayer, and sincere supplication (du'a), which the author describes as a vital refuge Basair fi al-Fitan+2.
• Seeking Refuge and the Ruling on Wishing for Death: The book concludes with discussions on seeking refuge in Allah from trials and the legal permissibility of wishing for death solely out of fear that severe tribulations might compromise one's faith and religious commitment, supporting this with prophetic traditions and statements from early authorities Basair fi al-Fitan+2.