Is changing by hand a conditional right for the one in authority?

The Shaykh : We are often asked this kind of question, both in the past and recently. And here is the brother present now, who has raised a question similar to this regarding enjoining good and forbidding evil. Can you make this clearer? It would be better if you rephrase the question and the answer so that it is not said that this is being fed to you.The Shaykh

Another questioner : What question, O Shaykh?

The Shaykh : The question is whether enjoining good is specific to the rulers or to the officials? The rulers. And the answer to it is...

Another questioner : The question we raised is whether enjoining good and forbidding evil, specifically changing by hand, is a right for everyone, or is it a conditional right for the one in authority, or for those appointed by the one in authority?

The Shaykh : This question was asked of us recently, and we answered with what we owe to Allah, which refutes what has been attributed to the Salafis. And if it is what you mentioned here, it may have been mentioned by me in another place, and that does not concern me.

Another questioner: Peace be upon you.

The Shaykh: And upon you peace.

The questioner : You mentioned phrases in the sermons, but it is clear that the phrases are yours, meaning, for example, you always...

The Shaykh : ...repeat them.

The questioner : When asked about jihad, you say that the presence of an imam is necessary, that such and such is necessary, so he always attacks this.

The Shaykh : This is correct, but also regarding this issue, we have a detailed explanation. But before that, I want to mention my answer to that question that came to us a day or more before you. I said that enjoining good and forbidding evil is not specific to the ruler or to the... the ruler. Enjoining good and forbidding evil is a right for every Muslim who sees an evil to forbid it, or who finds an opportunity to enjoin good to enjoin it. This is explicit in his saying (peace and blessings be upon him), known in Sahih Muslim: . He said, "Whoever among you sees..." He said, "Whoever among you sees from the rulers or from the governors..." He generalized and said: . But I said that what drives some people to restrict this absolute command to the ruler or the one in authority is that some harms may occur due to the initiative of an individual Muslim in enjoining good and forbidding evil, where the enjoining of good was not actually good, and the forbidding of evil was in itself an evil, resulting in a greater harm than the benefit that the wise Shari'ah aims for with such a command. and so on. Therefore, we say that the hadith is in its generality and comprehensiveness, and that it is not specific to the ruler or to those the ruler appointed. However, it is necessary for one who enjoins good to know how to enjoin good and how to forbid evil, meaning that he should weigh matters and study the reality in which the enjoining of good or forbidding of evil takes place, so that the harm resulting from the enjoining or forbidding is not greater than the benefit. And when we say, with the scholars, "Let the one who enjoins good have his enjoining be good," we proceed from his saying (peace and blessings be upon him) to Aisha when he prayed (may Allah bless him and grant him peace) inside the Ka'bah, and the Lady Aisha wanted to follow him (peace and blessings be upon him), he said to her: . The point is that the Messenger (peace and blessings be upon him) saw an evil and left it because he feared that a greater evil would result from changing it. This is the system. The system is not to restrict enjoining good and forbidding evil to the ruler or to those the ruler appointed. This was our answer, so they attribute to us the opposite of what we believe. But I say that there may be some people who specify the command to the ruler and the ruler's deputy, but that is not from the perspective of nullifying the text, but from the perspective of organizing enjoining good and forbidding evil, considering that most people today do not know, and if they forbid, they forbid with passionate emotion, which may result in some harms that are not from the rituals. Of course, it is not for harms to result from enjoining good and forbidding evil. This was all our speech yesterday. And I say now that the time has run long on me, more than we decided. Excuse us, and let what you have heard suffice you, and perhaps, if Allah wills, in another occasion.

The questioner : O Shaykh, please continue on the issue. Allow me this question.

The Shaykh : What is the question? Please go ahead.

The questioner : The question, O Shaykh, is that the same author recently published a book titled Al-Badi' fi Bayan Manhaj Rabi'. The book, O Shaykh, is 61 pages long, and it collected 36 titles from these titles: "The Methodology of Comparison with Dr. Rabi'." Meaning that...The Shaykh : Rabi' believes in demolishing the good deeds and mentioning the bad deeds. Also, he titled it "The Takfir of Dr. Rabi' of the Followers of the Schools of Jurisprudence," "The Takfir of Dr. Rabi' of the Muslim Brotherhood," "The Takfir of Dr. Rabi'..."

The Shaykh : All of this is a lie, without doubt.

The questioner : Yes.

The Shaykh : All of this is a lie, a lie and fabrication, without doubt. And I have read much of Dr. Rabi's books, and I said, I think also recently, and such a question came to us. We do not take anything from Dr. Rabi on the scientific side, but we take from him his harshness and severity in responding to those who respond to him. And we advised him, meaning with words, and he is a man who, as far as we know, accepts advice, and we do not praise anyone before Allah. We advised him to soften the expression and to be gentle, not with the one who has passed to the mercy of Allah and His forgiveness, but with the people who may choose some of his words and writings. As for him declaring someone a disbeliever, no, this is without doubt a slander against the doctor. You know where this man is?

The questioner : He is in Kuwait, in Kuwait he studies Shari'ah. And these papers we brought for you to look at, O Shaykh. They are all for you.

The Shaykh : We ask Allah to enable me to read them and look into them.