What is the validity of the statement of those who cite the hadith of Ibn 'Umar (When you see greed that is obeyed, desires that are followed, and every person with an opinion being pleased with his own opinion, then stick to your own affair) as evidence for not forbidding evil in this time?
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The questioner : And some of them cite, O Shaykh, that forbidding evil may be dropped in a certain time or in a certain country based on the hadith of Ibn 'Umar Jami` at-Tirmidhi 3058Sahih (Darussalam)
The Shaykh : First, forbidding evil has degrees, so which degree do you mean by saying that it is dropped?
The questioner : By the tongue
The Shaykh : Ah?
The questioner : By the tongue
The Shaykh : I did not hear.
The questioner : By the tongue
The Shaykh : By the tongue
The questioner : Yes
The Shaykh : Okay, and is this enjoining good limited to the tongue?
The questioner : No.
The Shaykh : So then, why does the question imply that enjoining good is dropped? It must be qualified by the tongue. Do you think that if that did not occur in the time described by the Messenger (peace and blessings be upon him) in the hadith of Ibn 'Umar, would forbidding evil by the tongue not be dropped sometimes?
The questioner : Yes
The Shaykh : The exact opposite. If that time comes, and it may be the time we are in now, should not forbidding evil by the tongue be obligatory sometimes?
The questioner : Yes
The Shaykh : So then, what is the meaning of establishing a rule that enjoining good is dropped, and so on, as we said, absolutely, which includes even forbidding evil by the heart?
Then it includes the time for all people in it, even though we agree, and praise be to Allah, that it may not be dropped for all people, but for some of them, or many of them, or most of them. In short, it is not permissible to make the question absolute because it is wrong. And it is even more deeply wrong to say in the answer, "Yes, it is dropped." The detail you heard some of just now is the correct one. So we return to the original, which is his saying (peace and blessings be upon him)Sahih Muslim 49a This is the system. And since we believe that the one who is able to forbid evil, even in that time, can do so sometimes, then the criterion in that is not the hadith of Ibn 'Umar, but rather the hadith of Abu Sa'id al-Khudri Sahih Muslim 49a and so on. That is, it is tied to ability, whether obligatory or dropped.
The questioner : Is that all, O Shaykh?
The Shaykh : It is over.
until you see avarice obeyed, desires followed, and the world preferred, and everyone is amazed with his view. Then you should be worried about yourself in particular
إذا رأيت شحا مطاعا وهوى متبعا وإعجاب كل ذي رأي برأيه فعليك بخاصة نفسكThe Shaykh : First, forbidding evil has degrees, so which degree do you mean by saying that it is dropped?
The questioner : By the tongue
The Shaykh : Ah?
The questioner : By the tongue
The Shaykh : I did not hear.
The questioner : By the tongue
The Shaykh : By the tongue
The questioner : Yes
The Shaykh : Okay, and is this enjoining good limited to the tongue?
The questioner : No.
The Shaykh : So then, why does the question imply that enjoining good is dropped? It must be qualified by the tongue. Do you think that if that did not occur in the time described by the Messenger (peace and blessings be upon him) in the hadith of Ibn 'Umar, would forbidding evil by the tongue not be dropped sometimes?
The questioner : Yes
The Shaykh : The exact opposite. If that time comes, and it may be the time we are in now, should not forbidding evil by the tongue be obligatory sometimes?
The questioner : Yes
The Shaykh : So then, what is the meaning of establishing a rule that enjoining good is dropped, and so on, as we said, absolutely, which includes even forbidding evil by the heart?
Then it includes the time for all people in it, even though we agree, and praise be to Allah, that it may not be dropped for all people, but for some of them, or many of them, or most of them. In short, it is not permissible to make the question absolute because it is wrong. And it is even more deeply wrong to say in the answer, "Yes, it is dropped." The detail you heard some of just now is the correct one. So we return to the original, which is his saying (peace and blessings be upon him)
He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of faith.
من رأى منكم منكرا فليغيره بيده فإن لم يستطع فبلسانه فإن لم يستطع فبقلبه وذلك أضعف الإيمانHe who amongst you sees something abominable should modify it
من رأى منكم منكرا فليغيرهThe questioner : Is that all, O Shaykh?
The Shaykh : It is over.