Continuation of the explanation of the statement of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "."

The Shaykh : But they prefer us by giving in charity from the surplus of their wealth, meaning: from the surplus of wealth that Allah the Exalted has given them, meaning: and we do not give in charity. This is as came in the other hadith from the poor Muhajireen, who said: Look at the high aspirations of the Companions (may Allah be pleased with them); they envy their brothers for the wealth that Allah has blessed them with, which they give in charity and with which they free slaves. They are not saying that they have surplus wealth to ride in luxurious vehicles, live in grand mansions, and wear beautiful clothes. No, for they are a people who desire what is better and more lasting, which is the Hereafter. Allah Mighty and Majestic said: , and Allah the Exalted said to His Prophet (peace and blessings be upon him): . So they complained to the Messenger (peace and blessings be upon him) with a complaint of envy, not a complaint of malice, nor an objection to Allah Mighty and Majestic, but they were seeking a distinction by which they would be distinguished from those whom Allah had enriched and who gave in charity from the surplus of their wealth. So the Prophet (peace and blessings be upon him) said: meaning: if you miss out on charity with wealth, there is charity with righteous deeds. The discussion of the previous four [types of charity] has already taken place in the previous lesson. As for his saying (peace and blessings be upon him): , enjoining good and forbidding evil is among the best of charities, because this is what Allah preferred this nation with over others, so He said: But enjoining good and forbidding evil has conditions: The first condition: that the one who enjoins and the one who forbids must be knowledgeable of the ruling of the Shari'ah. If he is ignorant, it is not permissible for him to speak, because the one who enjoins good and forbids evil is ordering what people believe to be the Shari'ah of Allah, and he has no right to speak about the Shari'ah of Allah with what he does not know, because Allah has forbidden that by explicit text in the Qur'an, so He said the Exalted: , so among the evils of matters is for a person to speak about something saying it is good while he does not know if it is good or if it is evil while he does not know if it is evil.
The second condition: that he must be knowledgeable that the person addressed has left what is commanded or has done what is forbidden. If he does not know, it is not permissible for him to do so, because in that case he would be following what he has no knowledge of, and Allah the Exalted said: There are some people who have zeal and eagerness for enjoining good and forbidding evil who rush and forbid without knowing the state of the person addressed. For example: he finds a man with a woman in the market and speaks to him: why are you walking with the woman? And he does not know that she is a mahram to him. This is a great, great error. If you are in doubt, ask him before you speak. If you are in doubt, ask him before you speak. But if there are no indications that necessitate doubt about this man, do not speak. How many are the people who accompany their women in the markets? And look at the state of the Prophet (peace and blessings be upon him) and how he dealt with people in this matter: He did not say why are you not sitting, because a person when he enters the mosque is forbidden to sit before he prays two rak'ahs, at any time, any time you enter the mosque, in the morning, in the evening, after 'Asr, after Fajr, do not sit until you pray two rak'ahs. So this man came and sat, but there is a possibility that he prayed before he sat and the Messenger (peace and blessings be upon him) did not see him. For this reason he said to him: meaning: lighten [your sitting], so here he did not order him to stand and pray until he asked him, and this is the wisdom.
The third condition of the conditions of enjoining good and forbidding evil: that what is more evil than the evil does not result from forbidding the evil. If what is more evil results from it, it is not permissible, from the perspective of averting the greater of two harms by the lesser. So if it were assumed that we found a person committing an evil, let it be smoking for example, but if we forbade him from smoking he would go and drink alcohol, then we do not forbid him if we know that the man will drink either this or that, we do not forbid him from smoking. Why? Because smoking is lighter than drinking alcohol. For this reason Allah the Exalted said, meaning the evidence for this matter is the saying of Allah the Exalted: , so cursing the gods of the polytheists is a prescribed benefit, but if it results in cursing Allah Mighty and Majestic, who is worthy of praise and glory, it is forbidden, it is forbidden. For this reason the Messenger (peace and blessings be upon him) said: corresponding to So the result is that it is necessary that the forbidding does not include what is more evil than the evil, averting the greater of two harms by the lesser. Then it is obligatory upon the one who enjoins good and forbids evil to intend by this the reform of creation, not to triumph over them, because some people enjoin good and forbid evil to enforce their authority and triumph for themselves, and this is a great deficiency. Good may occur in it from the perspective of averting evil and doing good, but it is a great deficiency. When you enjoin or forbid, when you enjoin good or forbid evil, intend with your heart that you want the reform of creation, not that you dominate them and triumph over them, so that you are rewarded and Allah places blessing in your enjoining and forbidding. And Allah is the Helper.
In the name of Allah, the Most Gracious, the Most Merciful:
The discussion of the beginning of this hadith, the hadith of Abu Dharr (may Allah be pleased with him) meaning: the people of wealth and they mentioned from that So the Prophet (peace and blessings be upon him) made clear to them that charity is not specific to wealth; it is done with tasbih, takbir, tahlil, and tahmid and that charity is also done with enjoining good and forbidding evil. We have previously discussed the meaning of good, the meaning of evil, the meaning of enjoining good and forbidding evil, and the conditions of that. Then the Prophet (peace and blessings be upon him) said: meaning: that if a man comes to his wife, then that is charity. meaning: if he committed zina and placed his desire in what is forbidden, would he bear a sin? And praise be to Allah, meaning: that if a man is content with what is lawful instead of what is forbidden, he has a reward for this contentment. And from that also, if a person eats food, he attains his desire by eating and drinking, and because he is content with it instead of what is forbidden, a reward is written for him for it. For this reason the Prophet (peace and blessings be upon him) said to Sa'd ibn Abi Waqqas: even though what a person places in the mouth of his wife is necessary, since the woman says: spend on me or divorce me, and she sues him for it, exaggerating if he does not spend despite his ability to spend, so she has the right to annul the marriage. And even so, if he spends on her seeking thereby the Face of Allah, then Allah the Exalted rewards him for that.