Explanation of the author's statement: "And they believe in giving sincere advice to the Muslim community"

The Shaykh :"And they believe in giving sincere advice to the Muslim community":
"They believe", O Hajj pilgrims, means: they worship, they submit to Allah, meaning: they worship Allah (Mighty and Majestic) by giving sincere advice to the Muslim community.
The motivation for giving sincere advice to the Muslim community may be something other than worship, other than worship of Allah. The motivation may be natural zeal, or it may be fear of falling into punishment, or it may be the desire to be adorned with the noble character traits by which one intends to benefit the Muslims, among other causes. But these people give sincere advice to the Muslim community in obedience to Allah the Exalted and in submission to Him. The Messenger (peace and blessings be upon him) even said in the hadith of Tamim al-Dari:
So, sincere advice to Allah is sincerity in seeking to reach Him.
And sincere advice to the Messenger (peace and blessings be upon him) is sincerity in following him, and this necessitates defending the religion of Allah (Mighty and Majestic) which His Messenger (peace and blessings be upon him) brought.
For this reason, he said: for Islam... for the Book, the Qur'an. One gives sincere advice to the Qur'an by spreading the fact that it is the speech of Allah, that it is revealed and not created, and that it is obligatory to believe its news and observe its rulings. And he holds this belief in his own heart; he holds this belief within himself.
The leaders of the Muslims: everyone to whom Allah has entrusted a matter concerning the Muslims is a leader in that matter. There is a general leader, such as the head of state, and there are specific leaders, such as the governor, the minister, the manager, and the president, and the like. The important point is that everyone to whom Allah the Exalted has entrusted a matter is a leader in that matter which he was entrusted with, because people follow his example in it and obey his command. The highest of them is the highest of the leaders, namely the head of the Muslim community, such as the king in a monarchy or the president of the republic in a republic, and the like. Good. And among the leaders are the scholars, for the scholars are leaders because people follow their example. Perhaps following the scholars is more common than following the rulers, for the common people follow the scholars in submission to Allah (Mighty and Majestic) and in worship of Him, because they see that they are the ones who convey the Shari'ah of Allah to the servants of Allah. And they submit to the rulers out of fear of their power and authority, except for a man who submits to the rulers in obedience to the saying of Allah the Exalted: And the important point is that among the greatest of the leaders of the Muslims are the scholars of the Muslims. And sincere advice to the scholars of the Muslims is being concerned with their adherence to the truth, such that one guides them if they err and points out the error to them in a way that does not tarnish their honor or diminish their status. For pointing out the errors of scholars in a way that diminishes their status and tarnishes their virtue is a harm not only to the one whose status was diminished, but a harm to Islam in general. For when the common people see the scholars declaring each other misguided, pointing out each other's errors, and mocking each other, they fall in their eyes, and they say, "All of these are refuted and refuting, so we do not know who is right and who is with the truth." So they do not follow the saying of this one or the saying of that one, and they remain wavering. But if the scholars respect each other, and when one of them errs, his brother guides him in private, between him and himself, and points out the error to him, then when the error is pointed out to him, it may be that the error is correct, meaning that the one who was told he erred is indeed correct in that he erred, and he returns to the truth. He must return to the truth, and he must announce the correct saying to the people. And if the error is in the one who pointed out the error, or in the one who was pointed out as erring, then it is obligatory for the one who pointed out the error to return to the truth. I may perhaps believe that the saying of this scholar is an error, and then when I discuss it with this scholar, it becomes clear to me that his saying is correct and that the error is with me. So if I had exposed his error to the people and said, "This one is in error," and my weight among the people is heavier than his, that would mean that I erred in what? In the truth of the religion of Allah, and the people followed me in the error and left the truth that conforms to the right. And this is a dangerous, great error. But if I discuss it and say, "You said such and such, so consider this matter and reflect on it," and he says, "I have considered this and reflected on it, and I found that his saying is the most correct, due to the saying of Allah the Exalted such and such, or the saying of the Messenger such and such, or the saying of the scholars such and such," and then it becomes clear to me that his saying is more correct, I am now safe. I am safe from pointing out the error in the truth, and I am safe from the people following me in the error. And by this, unity of word is achieved, and the dignity of knowledge and scholars is preserved. This is unlike the one who picks up the slips of his brothers among the scholars and spreads them among the people, saying, "So-and-so erred in such and such, and erred in such and such, and erred in such and such," while he does not know whether he is the one who erred or the one who was pointed out as erring. Is that not so?
The student : Yes

The Shaykh : So, among the greatest of sincere advice to the leaders of the Muslims is sincere advice to the scholars of the Muslims. If you see a scholar falling short in something, and no one is infallible, a scholar falling short in something, and no one among the people is infallible except those whom Allah has protected from the messengers, if you see him falling short in a practical matter, not erring in a report of news, it is not permissible for you to spread his falling short among the people, for this is backbiting. And if the backbiting of the ignorant compound or simple is forbidden, then the backbiting of the scholar is all the more so. It is not permissible for you to spread his defect among the people, but it is obligatory for you to give him sincere advice. If you see him interpreting or following someone else, the obligatory thing for you, when someone comes to you saying, "So-and-so says such and such, so-and-so says such and such," is to say, "By Allah, this is the saying of some of the scholars, and perhaps he chose this saying," and you try to seek an excuse for him. This is after discussing it with him or before discussing it. We say: after and before. But this does not prevent me from saying that the truth is contrary to that, if I know his error. As for spreading this in which he slipped, this is a great error and backbiting of the scholars of the Muslims. But unfortunately, many of the scholars apply the famous wisdom, or apply the famous wisdom: "The enemy of a man is the one who does his work". They say that the carpenter is the enemy of the carpenter; he does not become the enemy of the blacksmith. The carpenter is the enemy of the carpenter; the blacksmith is the enemy of the blacksmith; he does not become the enemy of the carpenter or the builder. Yes, the scholar is the enemy of the scholar. And the problem is that, unfortunately, the scholars are enemies. I do not say all of them, but I mean that the one among them who is falling short is the enemy of the scholar of his kind or of a different kind, of his kind and of a different kind. So much so that you find some of the jurists being the enemy of a scholar of grammar in grammar, a scholar of grammar. And this is not strange for a scholar who wants the world, who wants to divert the faces of people to himself. This may happen because he does not want the people to go to a man who teaches them grammar, so they turn to him and leave this one sitting in his chair with no one around him. But the successful scholar, the successful one, is the one who sees that he and the other scholars represent one thing, which is the establishment of spreading the Shari'ah of Allah (Mighty and Majestic), and that every scholar is like a finger on the hand, like a finger on the hand. The fingers are in competition among themselves, no, each one helps the other, each one helps the other. When you want to remove a thorn, what gathers on it? The thumb and the index finger. If the index finger fails, the thumb leaves it and goes to the middle finger. Yes, or no? Does the index finger get angry or not? It does not get angry, because the intention is to reach the removal of the harm. So it is obligatory for each one of us, from the students of knowledge and the scholars, to believe that the scholars are like the fingers of the hand, some helping some, and assisting some. And you cannot be a sun that can encompass all people, so let your brothers in other countries, in a part of your country, be helpers to you, performing what you perform of spreading the Shari'ah of Allah (Mighty and Majestic). But ask Allah for them success in the truth, success in the truth, and by this you have represented the Muslim scholar who believes in giving sincere advice to the leaders of the Muslims.
Good. And the statement of the author: "to the Muslim community": Does sincere advice to the Muslim community include the leaders or not? It includes the leaders and the common people, it includes the leaders and the common people. So the people of the Sunnah and the community, may Allah make me and you among them, believe in giving sincere advice to the Muslim community, their leaders and their common people, everyone gives sincere advice to them.
And it was among what the Messenger (peace and blessings be upon him) took the pledge of allegiance from his Companions: Every Muslim must be given sincere advice.
So if someone says: What is the standard of sincere advice? The standard is what the Prophet (peace and blessings be upon him) indicated in his saying: If you treat people with this treatment, this is the completion of sincere advice.
Before you treat your companion with a type of treatment, think: do you accept that a person treats you with it? If you do not accept it, do not treat him, do not treat him.
And I give an example of this regarding students of knowledge and those who call people to Allah. Would you be pleased if someone wanted to advise you about a matter and came to you with a darkened face, red eyes, and disheveled hair, yes, and with an agitation so intense that his skin seems to tremble, and said to you, "Oh so-and-so, you madman, you fool, you open sinner, you disobedient one, why do you do this?" Or would you be pleased if he came to you calmly and said, "My brother, may Allah reward you with good. This is a matter that should not be done; this is forbidden, and a believer should not do what is forbidden, or he should not leave what is obligatory, if it is the leaving of an obligation." Which is more beloved to you? The second one or the first? There is no doubt it is the second. So, do not treat the one you are calling to the truth or advising in a way that you would not like anyone to treat you with. If you proceed in this manner, it will become a natural disposition for you, even if you were not naturally inclined to it, because character can be innate and instinctive, or it can be acquired. And be assured that with practice, this matter will become easy for you. But do not forget that you may one day become aware and treat people with gentleness, softness, a pleasant face, and a broad mind, and then return to your natural state. People differ, and Allah grants His favor to whom He wills. But try to train yourself in this, and remember the character of those who were described as having noble character, so that they may be leaders for you. Remember, you say, "So-and-so, what Allah willed, he is a good man." I mean, now, a student of knowledge sometimes, sometimes receives character from a common person, and he is a student of knowledge, is he not? Some common people, what Allah willed, Allah has blessed them with a broad chest, a pleasant face, good logic, and a soft emotion. Yes, and some students of knowledge are the opposite of that, so they learn character from this common person.
And the result is that the people of the Sunnah and the community profess the religion of advice to the Ummah, their leaders and their common people. And the Prophet (peace and blessings be upon him) said: And deception is the opposite of advice. So, the religion is advice, and the Messenger (peace and blessings be upon him) disavowed deception. So, there remains for a person nothing but to profess the religion of advice to Allah (Mighty and Majestic), to His Book, to His Messenger, to the leaders of the Muslims, and to their common people. Yes.