Explanation of the author's statement: "Then, along with these principles, they enjoin what is right and forbid what is wrong, as required by the Shari'ah"
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The Shaykh : Then he said: Chapter: "Then, along with these principles, they enjoin what is right and forbid what is wrong":
"They" means: the people of the Sunnah and the community.
"Along with these principles" mentioned previously in the chapter before this, which is following the reports of the Messenger (peace and blessings be upon him), following the Rightly Guided Caliphs, and following the consensus of the Muslims. Along with these principles, they enjoin what is right and forbid what is wrong.
What is right: Everything that the Shari'ah has recognized and approved of in terms of acts of worship. They enjoin it because this is what Allah commanded in His saying:[Ali 'Imran 3:104]
And the Prophet (peace and blessings be upon him) also said:Sunan al-Bayhaqi 17:1099 So they enjoin what is right and do not delay in doing so.
However, it is a condition for enjoining what is right and forbidding what is wrong that they be done in accordance with what the Shari'ah requires and what the Shari'ah necessitates. This is subject to conditions:
The first condition: That one be knowledgeable about the state of the one being commanded, knowledgeable about the state of the one being commanded, and knowledgeable about the action he is performing, and knowledgeable that this is what is right or that this is what is wrong. It is necessary to have knowledge of these three things. Knowledge of what? Of the state of the one being commanded, knowledge of his action, and knowledge of what the Shari'ah requires regarding this action. If he is ignorant, how can he command? Whether he is ignorant of the state of the one being commanded, or ignorant of his action, or ignorant of what the Shari'ah requires regarding this action. If he wants to command someone to pray, he must know that this person is one who is to be commanded to pray and that he has not prayed. From among those who are to be commanded to pray, he must know that he has not prayed. As for finding a person after a period of time has passed and saying "Pray" while not knowing whether he has prayed or not, this is not the way of the Messenger (peace and blessings be upon him). If we were to say to every person we see after a period of time has passed, "Pray," this would be considered foolishness in reason. Yes, if we saw him walking around the mosque while people are praying, and no one had prayed before such that we know that the time has not passed in which they could have performed the congregational prayer, then here we command him with what? With the congregational prayer, because his violation here is apparent. Likewise, one must know that this action was performed by this man. This is in the matter of what is wrong. If we do not know that he committed this wrong, we do not forbid it. And how can we forbid something of which we do not know whether he did it or not? And this leads to discord among Muslims, their hatred of one another, and their accusing one another. So we do not forbid except for something we know that the one forbidden has committed it.
The third condition: That one be knowledgeable about the ruling of the Shari'ah regarding it. If he is not knowledgeable, it is not permissible for him to command it if he sees it as what is right, nor to forbid it if he sees it as what is wrong. So if someone were to command a person to pray the first night, the first night, the first Friday of Rajab, which is known among them as the Prayer of Raghā'ib, we would say this is not permissible. Why? Because he did not know the ruling of the Shari'ah regarding it. It is necessary to know that the Shari'ah commanded it. If he commanded a person to vocalize the intention during ablution, or during prayer, or during fasting, or during zakah, we would say this is not permissible until you learn what? That the Shari'ah commanded it.
"They" means: the people of the Sunnah and the community.
"Along with these principles" mentioned previously in the chapter before this, which is following the reports of the Messenger (peace and blessings be upon him), following the Rightly Guided Caliphs, and following the consensus of the Muslims. Along with these principles, they enjoin what is right and forbid what is wrong.
What is right: Everything that the Shari'ah has recognized and approved of in terms of acts of worship. They enjoin it because this is what Allah commanded in His saying:
And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong
وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِAnd the Prophet (peace and blessings be upon him) also said:
You will surely enjoin what is right and forbid what is wrong, and you will surely take hold of the hand of the wrongdoer and force him to the truth by force.
لتأمرن بالمعروف ولتنهون عن المنكر ولتأخذن على يد الظالم ولتأطرنه على الحق أطرًاHowever, it is a condition for enjoining what is right and forbidding what is wrong that they be done in accordance with what the Shari'ah requires and what the Shari'ah necessitates. This is subject to conditions:
The first condition: That one be knowledgeable about the state of the one being commanded, knowledgeable about the state of the one being commanded, and knowledgeable about the action he is performing, and knowledgeable that this is what is right or that this is what is wrong. It is necessary to have knowledge of these three things. Knowledge of what? Of the state of the one being commanded, knowledge of his action, and knowledge of what the Shari'ah requires regarding this action. If he is ignorant, how can he command? Whether he is ignorant of the state of the one being commanded, or ignorant of his action, or ignorant of what the Shari'ah requires regarding this action. If he wants to command someone to pray, he must know that this person is one who is to be commanded to pray and that he has not prayed. From among those who are to be commanded to pray, he must know that he has not prayed. As for finding a person after a period of time has passed and saying "Pray" while not knowing whether he has prayed or not, this is not the way of the Messenger (peace and blessings be upon him).
Because when the Prophet (peace and blessings be upon him) saw a man enter while he was delivering the sermon and sit down, he said to him: "Have you prayed?" When he said: "No," he said: "Stand up and pray."
لأن النبي صلى الله عليه وسلم لما رأى رجلا دخل وهو يخطب وجلس قال له : أصليت ؟ فلما قال : لا قال : قم فصلThe third condition: That one be knowledgeable about the ruling of the Shari'ah regarding it. If he is not knowledgeable, it is not permissible for him to command it if he sees it as what is right, nor to forbid it if he sees it as what is wrong. So if someone were to command a person to pray the first night, the first night, the first Friday of Rajab, which is known among them as the Prayer of Raghā'ib, we would say this is not permissible. Why? Because he did not know the ruling of the Shari'ah regarding it. It is necessary to know that the Shari'ah commanded it. If he commanded a person to vocalize the intention during ablution, or during prayer, or during fasting, or during zakah, we would say this is not permissible until you learn what? That the Shari'ah commanded it.