(But enjoin what is right and forbid what is wrong; until when you see greed being obeyed, and desires being followed,
Machine translationRead the Arabic original
The questioner : Regarding ... that the wrong, that forbidding the wrong may drop in a time or in a country, like the hadith of Ibn 'Umar: Jami` at-Tirmidhi 3058Sahih (Darussalam) ... ?
The Shaykh : First, forbidding the wrong has degrees; which degree do you mean?
The questioner : ... the tongue.
The Shaykh : The tongue, okay; and is enjoining what is right limited to the tongue?
The questioner: No.
The Shaykh : So why do you say in the question that enjoining what is right drops? It must be qualified by the tongue, and do you see if that did not materialize in the time the Messenger - peace be upon him - described in the hadith of Ibn 'Umar, does not forbidding the wrong by the tongue drop sometimes?
The questioner : ... .
The Shaykh : On the contrary, completely, if that time comes, and it may be this one we are in; does not a person find [a way] by the tongue sometimes?
The questioner : ... .
The Shaykh : So what is the meaning of establishing a rule that enjoining what is right drops? And so - as we said - absolutely, which includes even forbidding by the heart, then includes the time for all people in it; while we agree - and praise be to Allah - that it may not drop for all people, but for some of them, or many of them, or most of them, and in short: it is not permissible to make the question absolute; because it is an error, and more deeply immersed in error is to say in the answer: Yes, it drops.
And the detail you heard some of just now is the correct one; that is: we return to the original; which is his saying - peace be upon him - :Sahih Muslim 49a , this is the system, so we still believe that the one able to forbid the wrong, even in that time, can sometimes, so the criterion in that is not the hadith of Ibn 'Umar, but rather the hadith of Abu Sa'id al-Khudri: Sahih Muslim 49a to the end of it, that is: it is tied to ability, whether obligatory or dropping.
... ... ...
The questioner : ... is the absoluteness for every time and place, or only in the end of time; qualified, meaning?
The Shaykh : Qualified and absolute; that is: in every time this is the absoluteness, and qualified for the one who is not able to protect his religion if his faith does not become balanced; as he said - peace be upon him - in the hadith of Ibn 'Umar - also - :Al-Adab Al-Mufrad 388 , so whoever is patient in any time and place, even if fitnah is brought upon him in his religion in himself, he is stronger than that one who withdraws from them because he does not bear their harm and fears ... .
... ... ... .
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 شحًّا مطاعًا ، وهوًى متَّبعًا ، وإعجاب كلِّ ذي رأيٍ برأيه ؛ فعليكم بخاصَّة ...The Shaykh : First, forbidding the wrong has degrees; which degree do you mean?
The questioner : ... the tongue.
The Shaykh : The tongue, okay; and is enjoining what is right limited to the tongue?
The questioner: No.
The Shaykh : So why do you say in the question that enjoining what is right drops? It must be qualified by the tongue, and do you see if that did not materialize in the time the Messenger - peace be upon him - described in the hadith of Ibn 'Umar, does not forbidding the wrong by the tongue drop sometimes?
The questioner : ... .
The Shaykh : On the contrary, completely, if that time comes, and it may be this one we are in; does not a person find [a way] by the tongue sometimes?
The questioner : ... .
The Shaykh : So what is the meaning of establishing a rule that enjoining what is right drops? And so - as we said - absolutely, which includes even forbidding by the heart, then includes the time for all people in it; while we agree - and praise be to Allah - that it may not drop for all people, but for some of them, or many of them, or most of them, and in short: it is not permissible to make the question absolute; because it is an error, and more deeply immersed in error is to say in the answer: Yes, it drops.
And the detail you heard some of just now is the correct one; that is: we return to the original; which is his saying - peace 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 منكرًا فليغيِّره بيده ، فإن لم يستطع فبلسانه ، فإن لم يستطع فبقلبه ، وذلك أضعف الإيمانHe who amongst you sees something abominable should modify it
من رأى منكم منكرًا فليغيِّره... ... ...
The questioner : ... is the absoluteness for every time and place, or only in the end of time; qualified, meaning?
The Shaykh : Qualified and absolute; that is: in every time this is the absoluteness, and qualified for the one who is not able to protect his religion if his faith does not become balanced; as he said - peace be upon him - in the hadith of Ibn 'Umar - also - :
The believer who mixes with people and endures their injury is better than the person who does not mix with people nor endure their injury.
المؤمن الذي يخالط الناس ويصبر على أذاهم خيرٌ من الذي لا يخالطهم ولا يصبر على أذاهم... ... ... .
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.