'Ali Khashan read from the book of Salman (Chapter on Common Errors in Matters of Public Benefit and Harm) and the Shaykh’s commentary on it.

The questioner : Among the common errors today in the subject of public benefit and harm:
"This rule regarding the conflict between public benefits and harms is unknown to many people, so they fall into great errors. They may even blame others for doing the best and most complete thing, and praise them for doing the lesser, due to their weak insight or their preference for what they perceive as safety and scrupulousness, due to their weak jurisprudence. Otherwise, scrupulousness is not merely in leaving what is doubtful to be forbidden or disliked; rather, scrupulousness is also in doing what is doubtful to be recommended or obligatory. Among the errors that some of the religious and jurists of our time fall into are the following: First, their preference for safety in themselves and fear of fitnah (trial, discord or temptation) leads them to withdraw from places of evil and stay away from them, despite their ability to visit them and rebuke their owners and change the evil, either by hand or by tongue. This is out of fear for themselves that something of the dregs or dust of these evils might reach them, or that something of their darkness and blackness might reach their hearts. In reality, the strongest people in certainty, the most solid in religion, the broadest in knowledge, and the most steadfast, when they engage in calling to Allah among the mushrikin (one who associates partners with Allah), the People of the Book, or the open sinners, or the people of innovation, or the like, may not feel the spirit, the happiness of the heart, and the sweetness of faith that others feel who reside among the people of goodness, jurisprudence, and worship. And yet, the work and calling they perform may be far superior in stages to what those others perform, and they may have merit and goodness that those others do not have.
Bearing slight harm in order to obtain a greater public benefit is a matter required by the Shari'ah (Islamic sacred law) and by reason. What the one engaged in forbidding evil loses in terms of the comfort and expansion of his heart due to his frequent seeing of evils and his distress and annoyance at them, and then the heart being affected by that and its radiance weakening, is considered a slight matter compared to the great public benefit that corresponds to it, which is guiding people, establishing the proof against them, enjoining good and forbidding evil, and bearing the collective obligation on behalf of others. Indeed, these matters may be individual obligations upon him according to the previous details. And likewise, what he fears for himself...

The Shaykh : A moment, does this statement imply that it is permissible for the Muslim da'iyah (caller) to burn himself in order to save others?

The questioner : No, he does not see it that way, but his words will clarify.

The Shaykh : It will come?

The questioner : His words will come later, which can... all of it.

The Shaykh : We will wait to see.

The questioner : "And likewise, what he fears for himself from its challenging him to the evils"
Abu Malik: Here, in fact, I say that he should have, if he wanted to speak on this issue and adopt it, distinguished between two things. That is, if the da'iyah is sound, can he change, for example, an evil? Is it permissible for him to enter one of the places infested with evils and major sins, where evil circulates or is pursued... with strength and activity in order to enjoin? And this, of course, enjoining good and forbidding evil may result in the realization of a slight public benefit, or a harm may be realized, and this harm may befall him, hindering and preventing him from continuing his effort in enjoining good and forbidding evil and spreading the correct knowledge in this da'wah (calling others to Islam)?

The questioner : He is now speaking about the subject of the methods of change.
Abu Malik: He should have distinguished between one matter and another, meaning, for example, the matter that is agreed upon.

The questioner : The chapter on the subject of errors must be completed, and then we will look at what was presented and what was delayed, and where he fell short, so that we can complete the research on it. As for this sentence, we cannot judge based on it alone.
Abu Malik: Okay, okay.

The questioner : He says: "And likewise, what he fears for himself from its challenging him to the evils and calling him to them, despite what corresponds to that of faith and fear of Allah. As for the one who sees in himself a clear inclination toward these evils—especially the evils related to desires, such as exposing the body, tabarruj (a woman's display of her adornment), and ikhtilat (free mixing of men and women)... and the like—and finds in himself a strong concern for them, then it is fitting for him to stay away from them in order to seek the safety of his soul from them. And in this matter, people vary greatly. Many of those who are predominantly righteous and scrupulous prefer the safety of their souls and forget that safety is also achieved by standing up to the people of evils, harassing them, and restraining them. It is obligatory upon the students of knowledge, the da'iyah, and the jurists to perform enjoining good and forbidding evil on every level...

The Shaykh : ... Does this phrase not confirm what I understood earlier, that it is permissible for a person to burn himself in order to save others?

The questioner : No, falling into evil.

The Shaykh : We thought so. Repeat it for us, let us stand at every sentence. What did he say about the people of scrupulousness he mentioned?

The questioner : He said, "And in this matter, people vary greatly, and many of those who are predominantly righteous and scrupulous prefer the safety of their souls."

The Shaykh : What is the "many" referring to?

The questioner : "Vary greatly, and many of those who are predominantly righteous and scrupulous prefer the safety of their souls, and forget that safety."

The Shaykh : Stop, is this a criticism or not a criticism?

The questioner : Cash.

The Shaykh : So, do they throw themselves [into harm] because of performing that obligation?

The questioner : He said that the one who is predominantly afraid to the extent that he...

The Shaykh : ... He spoke about these people, "and they forget," so he does not want to be like these people.

The questioner : He is now dealing with matters that are imagined, matters of predominant suspicion. The one who has a predominant suspicion should stay away, whereas in matters that are sometimes mere illusion...

The Shaykh : Which category is he speaking about?

The questioner : About the people of reality.

The Shaykh : You say there are two categories; which category is he speaking about here?

The questioner : In any case, the people of scrupulousness are also two categories: a category in which there is weakness, and a category in which there is not...

The Shaykh : The question, may Allah reward you, which category is he meaning? My dear, answer, but think about the question and answer it. Does he mean one of the two categories? You.

The questioner : I mean, many of the people of scrupulousness who have strength, they forget the matter.

The Shaykh : Where is this statement that they have strength?

The questioner : He spoke first about the first group, as for the one who sees in himself a clear inclination toward these evils.

The Shaykh : Seeing in himself a clear inclination, does this mean he has strength?

The questioner : No, weakness, this is little... it does not become...

The Shaykh : My brother, be patient, does he have strength or weakness in this? What does he say about him?

The questioner : About him, it is fitting for him to stay away from them in order to seek the safety of his soul. This is the one who is of the weak type; he was told to stay away. He has no room for it. So it is fitting for him to stay away from them in order to seek the safety of his soul from them. And in this matter, people vary greatly, and many of those who are predominantly righteous and scrupulous prefer the safety of their souls, and forget that safety is also achieved by standing up to the people of evils and harassing them.

The Shaykh : ... And they prefer the safety of their souls... from whom?

The questioner : This is from the implication of all his words, because I read some other words before, so I understood the whole content.

The Shaykh : Okay, what is the other statement?

The questioner : It is obligatory upon the students of knowledge, the da'iyah, and the jurists to perform enjoining good and forbidding evil on every level and to rebuke the owners of deviations.

The Shaykh : On every level, does this respond to what the professor said or not?

The questioner : More detailed discussion will follow on this matter. It is obligatory for students of knowledge, preachers, and those who study Islamic jurisprudence to carry out the duty of enjoining good and forbidding evil on every level, and to rebuke those with moral deviations and those with ideological deviations; so that every person does what he is able to do, in a manner suitable to his own condition and the condition of the one he is rebuking. It is necessary to establish the proof against these and those, and against others among the people of evil, whether from the elite or from others, in order to remove the state of being a stranger from the Shari'ah, which came to establish good and command it, and to reject evil and forbid it. It is not possible to completely distance oneself from the deviants among the carriers of atheistic and secular ideas, and from the people of religious innovation and doctrinal deviations, and from the people of moral harms, on the pretext of fear of being influenced by them. Rather, whoever finds in himself some degree of scholarly competence and personal standing in this matter must perform the duty of enjoining and forbidding, conveying the message, and establishing the proof.
The gist of this means he finds in himself some degree of competence, and here he said, "such that every person does what he is able to do, and what is appropriate to his condition and the condition of the one he is rebuking," meaning according to his capacity. Second, among the errors as well is what is found among the masses of students of knowledge.
Abu Malik: ... If these are real examples, meaning do you know, this is like a swimmer who doesn't know where to place it in the previous speech.

The Shaykh : No, perhaps the answer is that the speech has not yet ended.

The questioner : There is a complete chapter that deals with the issue of change and entering the cinemas and other places and breaking them, and that this is not permissible ... It also mentions among the errors what is found among the masses of students of knowledge and preachers in this age: the turning away from taking on tasks that involve public benefit, and the turning away from stepping forward to teach, guide, or lead; out of disdain for fame and status, and aversion to notoriety, and a preference for obscurity, concealment, and staying away from the spotlight. Some of them may cling to phrases attributed to some of the Salaf in this sense, which indicate their dislike of stepping forward, their annoyance at people's exalting of them, and their self-reproach. Perhaps one would argue with the saying of Ayyub al-Sakhtiyani: "I was mentioned, and I do not like to be mentioned," and the saying of al-Thawri: "And if you see a man who has been mentioned in a town for his recitation and worship, and has risen in status there by name, and the voice has been stirred by him, and he has not left it; then do not expect any good from him," and the saying of some of them: "I am not worthy of this, someone else can do it from among those whom Allah has given the ability, and it is injustice to the people for me to do this matter" ... and so on of these weak justifications and excuses, which if the one who uses them as a shield were to truly, frankly, and sincerely hold himself to account, he would realize that they do not stand up and are not valid, and he would be the first to criticize them.

The Shaykh : Is there a continuation to this speech, Shaykh Ali?
Abu Malik: ... By Allah, this is serious speech, my brother Ali, and this is enough that ... the whole book ...

The questioner : "And the reality is that the people who are most ascetic regarding these matters are, in general, the most competent and qualified for them, despite the deficiency and shortcoming in them.
And if the sincere ones who are ascetic regarding fame and status vacate these arenas, it makes them a fertile ground for everyone who is not fit for them, from the carriers of terrestrial ideologies, and from those who display goodness while being the opposite of it, and from the sheikhs of religious innovation and Sufism, and from the seekers of fame who are eager to gain the respect, praise, and commendation of people. And among the results of this is that those who represent religion in Muslim societies become these deviant types, and that the people of knowledge, the Sunnah, and righteousness become distant from these arenas; secluded in their homes and gatherings; hardly anyone hears of them. And this state may please them, and they may excuse themselves by saying that they are in a state of being strangers, and that this is the price of being a stranger! And that they are in a state of being strangers is a reality, but this is not the affair of the strangers, nor are these their characteristics. The affair of the successful stranger who is eager to be under the banner of the Victorious Group that carries out the command of Allah is jihad in all arenas, speaking out with the truth, and working to remove this state of being a stranger from the religion, its laws, and its people who hold fast to it. It is not his affair to prefer safety and participate in tightening the noose of being a stranger around himself, even if he does not realize it. And he has a role model in the first strangers, with whom the religion began on their hands, where the feeling of being a stranger did not increase them except steadfastness upon the truth, enthusiasm for it, patience with it, and jihad in it, until Allah achieved through their hands the most complete and perfect victory for this religion, and Allah removed the state of being a stranger from it through them. And their love for obscurity and aversion to fame did not prevent them from carrying out the call, jihad, and guidance, even if it resulted in them becoming famous and known against their will. And on this basis the speech of the Salaf is understood. As for us sitting and withdrawing from the places of explanation and conveying, and enjoining and forbidding, and guidance and calling, and then claiming that this is the state of being a stranger; this is bad judgment and weak planning. Excusing oneself with incapacity, weakness, lack of tools, and lack of competence are not real justifications for leaving the arena of calling and guidance and withdrawing from it; because among these withdrawers who excuse themselves with weakness and shortcoming are those who criticize many of those who are active in these fields, and they mock them and belittle them. And this is proof that they did not leave the arena for someone more competent, more capable, more knowledgeable, purer in intention, and more upright in conduct; but for someone less, weaker, and more ignorant, by their own admission. And often the devil's deterrents that entice one to comfort and sitting are confused with the desire to deal with comfortable, quiet tasks; such as reading, research, and worship, and the like. And these and that are confused with self-deprecation and belittling, until these matters appear to their owner to be a type of correct Salafi asceticism, when in fact they have nothing to do with it.
Rather, the one who follows and is eager for the good of his own self and the good of the Muslims, who is eager to remove the state of being a stranger from himself and from them, is the one who exerts what he has of knowledge, understanding, and jurisprudence—even if it is little—without claiming what is not his, and he is the one who competes with the people of misguidance and religious innovation in leading and guiding Muslim societies, and he benefits from the opportune moments in that, with his intense care for the safety of his self from attachment to the world, status, and position among people, and his jihad against that."

Another questioner : O our Shaykh, just an observation: do you not see that this speech is itself, but in another form, the same argument that the Muslim Brotherhood and others use to justify entering parliaments and democracies and the like?

The Shaykh : It is without a doubt, my brother, our brother Ali is long-winded, more than us, he says: the speech is not yet finished, so we must look at the end of the article.

The questioner : ... .

The Shaykh : My brother, but he read the topic before.

The questioner : I read it before, O our Shaykh.

The Shaykh : You read it? Then let us take his opinion, is the topic finished or not yet?

Another questioner : The speech ... .

The questioner : No, he is in his speech ... I mean I am not saying his speech is entirely correct and that I have no criticism of it, but I say let us complete his speech, let us complete the paragraph, and then the speech will be.

The Shaykh : ... May Allah bless you, whenever we stop at a sentence you say its explanation will come later.

The questioner : ... .

The Shaykh : ... And this ... if this ... is itself repeated, so until when, I mean ... ?

The questioner : ... Problem ... and his speech, I mean, glory be to Allah ... .
Abu Malik: ... One question, may Allah reward the brother with good, he said: "And on this basis the speech of the Salaf is understood," well, that is a good thing, we want to understand it on this basis that he understood it on, but which Salaf are these? Who are they?

The questioner : He mentioned Ayyub al-Sakhtiyani ... .
Abu Malik: It is a mention of speech... but how is this to be understood in light of what he intended first? Then, secondly, we said that the Salaf, as they say... do you see whether... the Salaf, in this matter, all understood it in one way without disagreement? Secondly, do you think that when the Salaf—whether the Salaf of the early period of the Prophethood or after the early period of the Message, until... or after the early period of the Message, when Islam began to weaken, strengthening at times and weakening at others until the end—do you think he can cite examples from historical reality regarding these time periods or these centuries, whether in the early period, or when it was little or moderate? Can he give an example or examples of what... the Salaf did in the manner of...? Therefore, in truth, this speech is very serious, and may Allah forgive our brother and reward him with good for what he did well, if his intention was good, and I do not think it was anything but good, if Allah wills.

The questioner : In any case, I do not understand from him what our brother mentioned.The Shaykh : Ali, that he means by that the parliaments... I do not understand this, but I understand from it that every believer must perform the obligation of forbidding it, otherwise...