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Our Mother ‘A’ishah, may Allah be pleased with her.

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‘A’ishah.

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They will be with them, then they will be resurrected according to their intentions.

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Among the established ways of Allah on earth.

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The destruction of the righteous due to the wickedness of the evil-doers.

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When wickedness becomes widespread.

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The explanation of this is:

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That people are divided into three categories.

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The reformers and the righteous.

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And the people of evil.

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As for the reformers:

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They are those who are keen on the righteousness of the people.

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And saving them from the Fire.

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By offering them sincere advice.

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And by fulfilling the duty of enjoining the good.

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And forbidding the evil.

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And they endure in that every harm.

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That comes to them from the people.

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As for the righteous:

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They are people who do not commit evil.

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But they do not forbid the people of evil from their actions.

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Rather, they may even criticize the reformers.

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Who enjoin the good.

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And forbid the evil.

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Allah, the Glorified and Exalted, has mentioned.

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These categories in the story of the people of the Sabbath.

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He said:

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"And ask them about the town..."

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“Ask them (O Muhammad) of the township that was by the sea, how they did break the Sabbath, how their big fish came unto them visibly upon their Sabbath day and on a day when they did not keep Sabbath came they not unto them. Thus did We try them for that they were evil-livers.” (7:163)

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“Ask them (O Muhammad) of the township that was by the sea, how they did break the Sabbath, how their big fish came unto them visibly upon their Sabbath day and on a day when they did not keep Sabbath came they not unto them. Thus did We try them for that they were evil-livers.” (7:163)

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"...when their fish came to them..."

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"...on the day of their Sabbath, appearing openly..."

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"...and on the day they did not observe the Sabbath..."

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"...they did not come to them."

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"Thus did We test them..."

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"...because they were defiantly disobedient."

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“And when a community among them said: Why preach ye to a folk whom Allah is about to destroy or punish with an awful doom, they said: In order to be free from guilt before your Lord, and that haply they may ward off (evil).” (7:164)

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"Why do you advise a people whom..."

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"...Allah is about to destroy or punish..."

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"...with a severe punishment?"

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“And when a community among them said: Why preach ye to a folk whom Allah is about to destroy or punish with an awful doom, they said: In order to be free from guilt before your Lord, and that haply they may ward off (evil).” (7:164)

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"...perhaps they may become righteous."

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"And when they forgot that by which they had been reminded..."

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"...We saved those who..."

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"...forbade evil..."

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"...and seized those who wronged..."

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"...and seized those who wronged..."

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"...with a wretched punishment..."

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"...because they were defiantly disobedient."

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So people in this story.

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Are three categories.

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Those who transgressed the Sabbath.

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And those who forbade them from it.

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And those who did not commit the evil.

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And did not forbid those who committed it.

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And when Allah sent the punishment upon them.

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He mentioned those whom He saved.

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And they are those who forbade the evil.

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And He mentioned those whom He destroyed.

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And they are those who committed the evil.

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And He remained silent about the third group.

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And did not mention their fate.

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Ibn Kathir, may Allah have mercy on him, said:

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Allah informs us about the people of this town.

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That they became three factions.

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A faction that committed the forbidden act.

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And used a ruse to fish on the Sabbath.

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As previously explained in Surah al-Baqarah.

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And a faction that forbade that and distanced themselves from them.

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And a faction that remained silent.

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They neither did the act nor forbade it.

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But they said to those who were forbidding:

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“And when a community among them said: Why preach ye to a folk whom Allah is about to destroy or punish with an awful doom, they said: In order to be free from guilt before your Lord, and that haply they may ward off (evil).” (7:164)

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“And when a community among them said: Why preach ye to a folk whom Allah is about to destroy or punish with an awful doom, they said: In order to be free from guilt before your Lord, and that haply they may ward off (evil).” (7:164)

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Meaning: "Why do you forbid these people?"

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"When you know that they have perished."

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"And have deserved punishment from Allah."

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"So there is no benefit in your forbidding them."

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Allah the Almighty said:

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"And when they forgot that by which they had been reminded..."

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Meaning: When they despaired of them accepting the advice.

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“And when they forgot that whereof they had been reminded, We rescued those who forbade wrong, and visited those who did wrong with dreadful punishment because they were evil-livers.” (7:165)

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"...and We seized those who wronged..."

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Meaning: Those who committed the sin.

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"...with a wretched punishment."

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So He specified the salvation of those who forbade.

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And the destruction of the wrongdoers.

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And remained silent about those who were silent.

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Because the recompense is of the same nature as the deed.

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They do not deserve praise to be praised.

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Nor did they commit a great sin to be condemned.

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Yet, the Imams have differed regarding them.

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Whether they were among the destroyed or the saved.

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There are two opinions.

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So what is their fate?

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Here comes the question of our Mother ‘A’ishah, may Allah be pleased with her.

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About this third group.

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And they are the righteous.

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When punishment descends upon a town.

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Or one of the societies.

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‘A’ishah, may Allah be pleased with her, says:

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"O Messenger of Allah,"

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"If Allah sends His wrath upon the people of the earth,"

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"And among them are the righteous,"

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"Will they be destroyed by their destruction?"

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He said:

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"O ‘A’ishah,"

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"If Allah sends His wrath upon the people of His vengeance,"

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"And among them are the righteous,"

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"They will be afflicted along with them,"

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"Then they will be resurrected according to their intentions and deeds."

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Narrated by Ibn Hibban.

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Allah has promised the salvation of those who forbid.

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Evil from the general punishment.

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Which descends upon a society.

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Because its people persist in committing evil.

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Rather, Allah promised towns salvation from general punishment.

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If their individuals undertook reform within them.

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For He, the Glorified, said:

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“If only there had been among the generations before you men possessing a remnant (of good sense) to warn (their people) from corruption in the earth, as did a few of those whom We saved from them! The wrong-doers followed that by which they were made sapless, and were guilty.” (11:116)

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“If only there had been among the generations before you men possessing a remnant (of good sense) to warn (their people) from corruption in the earth, as did a few of those whom We saved from them! The wrong-doers followed that by which they were made sapless, and were guilty.” (11:116)

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"If only there had been among the generations before you those of remnant forbidding..."

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“If only there had been among the generations before you men possessing a remnant (of good sense) to warn (their people) from corruption in the earth, as did a few of those whom We saved from them! The wrong-doers followed that by which they were made sapless, and were guilty.” (11:116)

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"...except a few of those..."

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"...whom We saved from among them."

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"But those who wronged pursued..."

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"...what they were given of luxury..."

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"...and they were criminals."

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"And your Lord would not..."

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"...destroy the towns with injustice..."

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"...while their people were reformers."

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So if the society stops performing.

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The role of reform and wickedness becomes widespread.

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The general punishment descends.

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Even if there are righteous people in this society.

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And silence regarding evil is a forbidden matter in Islam.

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It is not permissible for the entire society to remain silent.

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About forbidding the evils made public within it.

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On the authority of Umm Salamah, may Allah be pleased with her.

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From the Prophet, peace and blessings of Allah be upon him, that he said:

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"There will be rulers appointed over you,"

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"You will recognize [some of their deeds] and disapprove [of others]."

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"Whoever dislikes it is innocent,"

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"And whoever disapproves of it is safe."

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"But whoever is pleased and follows [them]..."

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They said: "O Messenger of Allah, shall we not fight them?"

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He said: "No, as long as they pray."

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Qadi ‘Iyad, may Allah have mercy on him, said:

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His saying: "Whoever dislikes it is innocent,"

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"And whoever disapproves of it is safe."

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Meaning: From Allah’s punishment for him.

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For approving of the evil.

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And he is innocent by his dislike from being pleased and following.

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And in it is an argument for the necessity of speaking the truth.

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And forbidding the evil.

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And his saying: "But whoever is pleased and follows,"

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Indicates that the punishment for silence regarding evil.

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Is only for those who are pleased with it.

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And assisted in it by word, deed, or following.

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Or was able to change it but left it.

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As for when there is no ability.

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Then it is by the heart and not being pleased with it.

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And Ibn al-Nahhas, may Allah have mercy on him, said:

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Regarding the verse of Allah:

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“Spend your wealth for the cause of Allah, and be not cast by your own hands to ruin; and do good. Lo! Allah loveth the beneficent.” (2:195)

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This verse is on the tongues of many.

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Of people in such a situation.

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Because of the ignorance that has overcome them regarding the obligation of enjoining.

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The good and forbidding the evil.

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And because of what has taken hold of their hearts of leaning.

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Toward flattering the creation and preferring their love.

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And maintaining their companionship.

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And the heaviness of the word of truth on their tongues.

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And what the devil casts into their hearts.

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And considering the distant danger as near.

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And believing that silence regarding evil is mandatory.

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And they did not know that destruction.

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Is leaving the enjoining of good and forbidding of evil.

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And that salvation is the enjoining and forbidding.

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Since he, peace and blessings of Allah be upon him, said:

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"There is no man who is among a people,"

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"Who commit sins among them,"

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"While they are able to change it for him but do not change it,"

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"Except that Allah will afflict them with it,"

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"With a punishment before they die."

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And it preceded in the hadith of al-Nu‘man ibn Bashir:

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"If they leave them and what they want, they will all perish."

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"And if they take them by the hands,"

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"They will all be saved."

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So destruction in reality is silence and flattery.

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And salvation in this world and the Hereafter.

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Is enjoining the good and forbidding the evil.

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And Allah, the Glorified and Exalted, said about the Jews.

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Who left forbidding the evil despite their knowledge of it:

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"Cursed were those who disbelieved..."

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"...among the Children of Israel..."

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"...by the tongue of David..."

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"...and ‘Isa, son of Maryam."

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"That is because they disobeyed and were transgressing."

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"They used not to prevent one another..."

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"...from wrongdoing that they did."

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“They restrained not one another from the wickedness they did. Verily evil was that they used to do!” (5:79)

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"You see many of them..."

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"...becoming allies of those who disbelieved."

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“Thou seest many of them making friends with those who disbelieve. Surely ill for them is that which they themselves send on before them: that Allah will be wroth with them and in the doom they will abide.” (5:80)

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"...themselves that the wrath of..."

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"...Allah is upon them."

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"And in the punishment..."

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"...they will abide eternally."

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“If they believed in Allah and the Prophet and that which is revealed unto him, they would not choose them for their friends. But many of them are of evil conduct.” (5:81)

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And the Prophet.

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And what was revealed to him.

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They did not take them as allies.

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The first of these [reasons].

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Yet many of them.

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Are defiantly disobedient.

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Al-Tahir Ibn 'Ashur, may Allah have mercy on him, said:

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He applied the term for an action to the act of refraining from forbidding [evil].

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In His saying: "Wretched is that which they used to do."

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Because remaining silent about an evil deed.

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Is not devoid of showing approval for it and participating in it.

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And Abu Zahrah, may Allah have mercy on him, said:

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In this text.

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There is an indication that the cause of the corruption of nations in general.

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Is the silence regarding the evil deeds within them.

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For an evil deed is that which is inherently repulsive.

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And which the Lawgiver has forbidden.

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So, my Muslim sister, it is a repulsive thing.

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To refrain from forbidding evil.

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Under the pretext that "everyone has their own religion."

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Or under the pretext that "every person is responsible for themselves."

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For this is one of the deceptions of Iblis upon the people.

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So do not abandon the forbidding of evil.

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Lest you become a cause for the destruction of society.

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And then perish along with it.

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We shall continue in a future session, if Allah wills.

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And praise be to Allah, Lord of the worlds.

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With 'A'ishah, may Allah be pleased with her.