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Riyad al-Salihin

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From the words of the Master of the Messengers

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Peace and blessings of Allah be upon him

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Chapter: Commanding the Good and Forbidding the Evil

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From the Mother of the Believers, Umm Salamah

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Hind bint Abi Umayyah Hudhayfah, may Allah be pleased with her

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

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"Indeed, there will be appointed over you rulers,

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whose actions you will recognize and disapprove of.

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Whoever dislikes them is absolved of blame,

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and whoever disapproves of them is safe.

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But whoever is pleased and follows them [is not]."

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They asked, "O Messenger of Allah,

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shall we not fight them?"

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He replied, "No,

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as long as they establish prayer among you."

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Narrated by Muslim

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Its meaning:

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Whoever dislikes it in his heart,

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and is unable to disapprove of it with his hand or tongue,

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is absolved of the sin,

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and has fulfilled his duty.

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Whoever disapproves of it according to his capacity,

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is safe from this sin.

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And whoever is pleased with their actions and follows them,

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he is the sinner.

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"Whose actions you recognize"

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means you recognize some of their deeds

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because they conform to the Shari'ah.

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"And disapprove of"

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means you disapprove of some of their deeds

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because they contradict the Shari'ah.

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From the benefits of the hadith:

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Among the miracles of the Prophet, peace and blessings of Allah be upon him,

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is his foretelling of future unseen events.

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If rulers commit acts that contradict the Shari'ah,

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it is not permissible for the Ummah to agree with them in that.

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People are of three types:

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Among them is he who dislikes it in his heart,

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and thus he is absolved of the sin.

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Among them is he who is able to disapprove with his hand or tongue,

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and thus he is safe from being held accountable for the sins of the elite.

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And among them is he who considers these evil acts acceptable,

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and he shall fall headlong into the wrath of Allah.

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Prayer is the hallmark of Islam,

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and the dividing line between disbelief and faith.

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A warning against inciting discord and causing division,

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and considering that to be more reprehensible than bearing the evil of sinful rulers,

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and exercising patience regarding their harm,

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for discord is more severe and greater than killing.

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The standard for changing evil and removing a ruler

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is the Shari'ah,

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not whims, partisanship, or sectarianism.

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From the Mother of the Believers,

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Umm al-Hakam Zaynab bint Jahsh, may Allah be pleased with her,

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that the Prophet, peace and blessings of Allah be upon him,

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entered upon her in a state of alarm, saying:

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"There is no deity but Allah!

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Woe to the Arabs from an evil that has drawn near!

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Today, a gap has been opened in the barrier of Gog and Magog like this,"

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and he circled with his thumb and the finger next to it.

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I said, "O Messenger of Allah,

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shall we perish while there are righteous people among us?"

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He said, "Yes, if wickedness becomes prevalent."

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Agreed upon

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"In a state of alarm" refers to panic,

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which is terror and fear.

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"Woe" is a word of punishment,

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and it is said at times of grief.

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Gog and Magog

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are nations that will appear at the end of time,

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and they will spread corruption on earth.

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Their appearance is one of the major signs of the Hour.

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"A barrier" is a dam built by Dhu al-Qarnayn,

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and it is the one mentioned in Surah al-Kahf.

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"Circled with his fingers"

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means he placed his index finger at the base of his thumb,

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and closed them until only a small gap remained.

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"Wickedness"

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refers specifically to adultery,

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or general immorality and sinfulness.

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From the benefits of the hadith:

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Alarm does not distract the heart of the believer from the remembrance of Allah;

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rather, he remembers Allah when afraid,

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because it is in the remembrance of Allah that hearts find peace.

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The emergence of Gog and Magog is an evil.

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He singled out the Arabs for mention

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because they are the carriers of Islam and the standard-bearers of its banner.

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So if they become corrupt,

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it is a sign of evil, we seek refuge in Allah.

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This does not imply a special status for the Arabs in their persons or lineages;

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rather, they are honored by carrying Islam and raising its banner.

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And whoever breaks his covenant, he only breaks it against his own soul.

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General destruction occurs due to the prevalence and spread of sins,

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even if there are many righteous people.

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A clarification of the ominous nature of sin and an incitement to denounce it.

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Calamities affect all people, both the righteous and the corrupt,

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but they will be resurrected according to their intentions.

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From Abu Sa'id al-Khudri, may Allah be pleased with him,

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from the Prophet, peace and blessings of Allah be upon him, who said:

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"Beware of sitting on the roads."

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They said, "O Messenger of Allah,

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we have no other places to sit,

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where we can talk."

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The Messenger of Allah, peace and blessings of Allah be upon him, said:

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"If you insist on sitting,

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then give the road its due right."

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They asked, "And what is the right of the road, O Messenger of Allah?"

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He said, "Lowering the gaze, refraining from harm,

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returning the greeting, commanding the good,

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and forbidding the evil."

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Agreed upon

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"Beware" means be cautious and avoid it.

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"We have no other places to sit"

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means we cannot do without them.

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"Lowering the gaze"

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means restraining the eyes from forbidden things.

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"Refraining from harm"

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means repelling and preventing harm.

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From the benefits of the hadith:

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The road is common ground among the Muslims;

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it is not permissible to monopolize it for one's own benefit,

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or to block or narrow it.

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It is one of the public rights.

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It is permissible to sit on the road

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under the conditions mentioned in the hadith.

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The prohibition of looking at the private parts of Muslims.

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Lowering the gaze,

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refraining from harm,

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returning the greeting,

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and commanding the good and forbidding the evil

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are obligatory matters.

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The Muslim occupies himself with what benefits him and his community,

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even during his time of sitting or leisure.

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An Ummah whose individuals act in this way

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will prosper, succeed, and triumph.

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And the opposite is true.

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The permissibility of consulting a scholar or a mufti

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to clarify a matter that might be hidden from one regarding a ruling or fatwa.

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From Ibn 'Abbas, may Allah be pleased with them both,

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that the Messenger of Allah, peace and blessings of Allah be upon him,

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saw a gold ring on a man's hand,

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so he pulled it off, threw it away, and said:

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"Does one of you intend to take a coal from the Fire

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and place it on his hand?"

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It was said to the man after the Messenger of Allah, peace and blessings of Allah be upon him, had left,

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"Take your ring and benefit from it."

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He said, "No, by Allah, I will never take it,

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for the Messenger of Allah, peace and blessings of Allah be upon him, has thrown it away."

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Narrated by Muslim

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"Intend" means purpose.

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"Benefit from it"

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means benefit from it by selling or gifting it.

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From the benefits of the hadith:

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Removing evil with the hand when one has the ability to do so.

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The permissibility of giving away something to someone who might benefit from it.

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The prohibition of gold rings for men is for the purpose of declaring it unlawful.

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The permissibility of trading in gold by buying and selling.

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The Companions' compliance with the command of the Prophet, peace and blessings of Allah be upon him, and their avoidance of his prohibitions.

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It is derived from the hadith

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that wearing gold for men is one of the major sins.

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From Abu Sa'id al-Hasan al-Basri,

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that 'A'idh ibn 'Amr, may Allah be pleased with him,

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visited 'Ubaydullah ibn Ziyad,

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and said, "O my son,

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I heard the Messenger of Allah, peace and blessings of Allah be upon him, say:

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'Indeed, the worst of shepherds is the harsh one.'

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So beware of being one of them."

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He said to him, "Sit down, for you are but the chaff of the companions of Muhammad, peace and blessings of Allah be upon him."

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He replied, "And did they have any chaff?

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The chaff only came after them and among others."

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Narrated by Muslim

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"Shepherds" is the plural of shepherd.

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"The harsh one" means the one who is violent in tending camels, in driving them to water and bringing them back,

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throwing them upon one another and treating them roughly.

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He used it as a metaphor for a bad ruler who is harsh with his subjects,

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showing them no gentleness in their guidance and grazing.

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"Chaff"

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refers to the husks of flour, which are its peels.

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The intended meaning is someone of no consequence.

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From the benefits of the hadith:

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The Companions' commitment to commanding the good and forbidding the evil.

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The Companions are all masters and virtuous,

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because they are the best of people after the Messenger of Allah, peace and blessings of Allah be upon him.

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The dregs and the chaff were not known until after their generation.

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The reform and righteousness of the Ummah is achieved by leading it to the straight path with gentleness.

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The recommendation for a man to advise his children.

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The best of people to others is the one who is gentle and kind.

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From Hudhayfah, may Allah be pleased with him,

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from the Prophet, peace and blessings of Allah be upon him, who said:

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"By Him in Whose hand is my soul,

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you must command the good,

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and you must forbid the evil,

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or else Allah will soon send upon you a punishment from Him,

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then you will call upon Him, and He will not answer you."

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Narrated by al-Tirmidhi

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From the benefits of the hadith:

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The obligation of commanding the good and forbidding the evil.

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The permissibility of varying the wording of an oath.

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As long as it is religiously sanctioned.

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Enjoining good and forbidding evil.

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A safety valve against the wrath and punishment of Allah.

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The consequence of negligence in abandoning the enjoining of good and forbidding of evil.

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Being among those whose supplications are not answered.

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The calamity and misfortune of evil spreads to both the perpetrator and others.

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On the authority of Abu Sa'id al-Khudri, may Allah be pleased with him.

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

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"The best form of jihad..."

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"...is a word of justice spoken to a tyrannical ruler."

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Narrated by Abu Dawud and al-Tirmidhi.

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"A word of justice" means a word of truth.

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"Tyrannical" means unjust.

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Among the benefits of this hadith:

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Enjoining good and forbidding evil is a form of jihad.

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Advising a tyrannical ruler is among the greatest forms of jihad.

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Jihad has various levels, and it varies in merit and degree.

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The permissibility of confronting an unjust ruler when he commits injustice.

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And enjoining him to do good and forbidding him from evil.

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One should be gentle in offering advice and kind in delivering admonition, so that he may perhaps remember or fear Allah.

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On the authority of Abu 'Abdullah Tariq ibn Shihab al-Bajali al-Ahmasi, may Allah be pleased with him.

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That a man asked the Prophet, peace be upon him:

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While he had placed his foot in the stirrup.

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"Which jihad is best?"

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He said: "A word of truth spoken to a tyrannical ruler."

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Narrated by al-Nasa'i.

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The stirrup is the foot-rest of a camel saddle.

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Whether it is made of leather or wood.

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It has also been said that it is not restricted to leather or wood.

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Among the benefits of this hadith:

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Enjoining good and forbidding evil in the presence of an unjust ruler is among the best forms of jihad.

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Because it indicates the perfection of the person's certainty and the strength of his faith.

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As he spoke before that powerful, tyrannical ruler.

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And did not fear his tyranny or his brutality.

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Rather, he sold his soul to Allah.

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And prioritized the command and right of Allah over his own self.

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In this, there is a greater risk than the risk faced by a fighter on the battlefield.

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Riyad al-Salihin.