Is the command in the hadith of Abu Sa'id al-Khudri (may Allah be pleased with him) to forbid evil in a sequential order or as a choice?
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The Shaykh : Yes?
The questioner : Shaykh, may Allah reward you. In the hadith of Abu Sa'id narrated by al-Bukhari, the Prophet (peace and blessings be upon him) said:Sahih Muslim 49a to the end of the hadith.
The Shaykh : Yes.
The questioner : May Allah preserve you, O Shaykh. Is the hadith a matter of choice or a matter of sequence? And if it is a matter of sequence, O Shaykh, what is the criterion for moving from one stage of forbidding evil to another?
The Shaykh : Read the hadith so you can know. Read it. Read it.
The questioner : The Prophet (peace and blessings be upon him) said:Sahih Muslim 49a.
The Shaykh : Is this a sequence or a choice?
The questioner : A sequence.
The Shaykh : A sequence. So, it is in a sequential order.
The questioner : Shaykh, because some people think, O Shaykh, that the embarrassment that may result for them from forbidding evil, such as if he forbids a girl and she talks...
The Shaykh : No, look, may Allah bless you. Forbidding evil is different from changing it. Changing it is only for one who has authority. For example, I tell a person, "This is wrong, it is forbidden, and it is an evil," but I cannot change it. He has, for example, a rababah and he is dragging it, dragging the rababah. Do you know the rababah?
The questioner : Yes, I know it.
The Shaykh : And what is it?
The questioner : This is...
The Shaykh : A musical instrument. Well, I forbid it to him. That is why the command to enjoin good and forbid evil did not come restricted by capability. But I cannot change it. Can I break it? I cannot. So, we must not let matters be confused. Forbidding evil is different from changing evil. Therefore, we say in our present time, when desires have multiplied and ignorance has multiplied, there is no changing of evil by hand except by one who has authority.
The questioner : The criterion?
The Shaykh : This is the criterion. You have no right to change evil by hand. And that is because in the present time, when desire and ignorance have prevailed, the one who thinks may think that this is an evil when it is not an evil. There are people who are extremists now; everything is an evil to them, everything is a religious innovation to them. If we let these people run wild, what corruption will occur? There will occur corruption that only the Lord of creation knows. Did you understand? Well, is it over? The adhan, yes, correct, if Allah wills, in the second session next week. And whoever missed asking in this session in this meeting, until the second session. Glory be to You, O Allah, our Lord, and to You is praise. I testify that there is no deity but You. I seek Your forgiveness and I repent to You.
The questioner : Shaykh, may Allah reward you. In the hadith of Abu Sa'id narrated by al-Bukhari, the Prophet (peace and blessings be upon him) said:
He who amongst you sees something abominable
من رأى منكم منكراThe Shaykh : Yes.
The questioner : May Allah preserve you, O Shaykh. Is the hadith a matter of choice or a matter of sequence? And if it is a matter of sequence, O Shaykh, what is the criterion for moving from one stage of forbidding evil to another?
The Shaykh : Read the hadith so you can know. Read it. Read it.
The questioner : The Prophet (peace and blessings be upon him) said:
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 فليغيّره بيده، فإن لم يستطع فبلسانه، فإن لم يستطع فبقلبه وذلك أضعف الإيمانThe Shaykh : Is this a sequence or a choice?
The questioner : A sequence.
The Shaykh : A sequence. So, it is in a sequential order.
The questioner : Shaykh, because some people think, O Shaykh, that the embarrassment that may result for them from forbidding evil, such as if he forbids a girl and she talks...
The Shaykh : No, look, may Allah bless you. Forbidding evil is different from changing it. Changing it is only for one who has authority. For example, I tell a person, "This is wrong, it is forbidden, and it is an evil," but I cannot change it. He has, for example, a rababah and he is dragging it, dragging the rababah. Do you know the rababah?
The questioner : Yes, I know it.
The Shaykh : And what is it?
The questioner : This is...
The Shaykh : A musical instrument. Well, I forbid it to him. That is why the command to enjoin good and forbid evil did not come restricted by capability. But I cannot change it. Can I break it? I cannot. So, we must not let matters be confused. Forbidding evil is different from changing evil. Therefore, we say in our present time, when desires have multiplied and ignorance has multiplied, there is no changing of evil by hand except by one who has authority.
The questioner : The criterion?
The Shaykh : This is the criterion. You have no right to change evil by hand. And that is because in the present time, when desire and ignorance have prevailed, the one who thinks may think that this is an evil when it is not an evil. There are people who are extremists now; everything is an evil to them, everything is a religious innovation to them. If we let these people run wild, what corruption will occur? There will occur corruption that only the Lord of creation knows. Did you understand? Well, is it over? The adhan, yes, correct, if Allah wills, in the second session next week. And whoever missed asking in this session in this meeting, until the second session. Glory be to You, O Allah, our Lord, and to You is praise. I testify that there is no deity but You. I seek Your forgiveness and I repent to You.