Riyadh Al-Salehin | Episode (33) | Chapter on enjoining good and forbidding evil (2)

0:00 Riyad al-Salihin

0:03 From the words of the Master of the Messengers

0:06 Peace and blessings of Allah be upon him

0:09 Chapter: Commanding the Good and Forbidding the Evil

0:18 From the Mother of the Believers, Umm Salamah

0:21 Hind bint Abi Umayyah Hudhayfah, may Allah be pleased with her

0:25 From the Prophet, peace and blessings of Allah be upon him, who said:

0:30 "Indeed, there will be appointed over you rulers,

0:33 whose actions you will recognize and disapprove of.

0:36 Whoever dislikes them is absolved of blame,

0:38 and whoever disapproves of them is safe.

0:41 But whoever is pleased and follows them [is not]."

0:44 They asked, "O Messenger of Allah,

0:47 shall we not fight them?"

0:49 He replied, "No,

0:51 as long as they establish prayer among you."

0:54 Narrated by Muslim

0:56 Its meaning:

0:57 Whoever dislikes it in his heart,

0:59 and is unable to disapprove of it with his hand or tongue,

1:02 is absolved of the sin,

1:04 and has fulfilled his duty.

1:06 Whoever disapproves of it according to his capacity,

1:09 is safe from this sin.

1:12 And whoever is pleased with their actions and follows them,

1:15 he is the sinner.

1:17 "Whose actions you recognize"

1:21 means you recognize some of their deeds

1:23 because they conform to the Shari'ah.

1:26 "And disapprove of"

1:28 means you disapprove of some of their deeds

1:30 because they contradict the Shari'ah.

1:35 From the benefits of the hadith:

1:37 Among the miracles of the Prophet, peace and blessings of Allah be upon him,

1:41 is his foretelling of future unseen events.

1:45 If rulers commit acts that contradict the Shari'ah,

1:49 it is not permissible for the Ummah to agree with them in that.

1:54 People are of three types:

1:56 Among them is he who dislikes it in his heart,

1:59 and thus he is absolved of the sin.

2:02 Among them is he who is able to disapprove with his hand or tongue,

2:06 and thus he is safe from being held accountable for the sins of the elite.

2:10 And among them is he who considers these evil acts acceptable,

2:13 and he shall fall headlong into the wrath of Allah.

2:17 Prayer is the hallmark of Islam,

2:20 and the dividing line between disbelief and faith.

2:23 A warning against inciting discord and causing division,

2:27 and considering that to be more reprehensible than bearing the evil of sinful rulers,

2:32 and exercising patience regarding their harm,

2:35 for discord is more severe and greater than killing.

2:39 The standard for changing evil and removing a ruler

2:43 is the Shari'ah,

2:44 not whims, partisanship, or sectarianism.

2:48 From the Mother of the Believers,

2:52 Umm al-Hakam Zaynab bint Jahsh, may Allah be pleased with her,

2:56 that the Prophet, peace and blessings of Allah be upon him,

2:59 entered upon her in a state of alarm, saying:

3:02 "There is no deity but Allah!

3:05 Woe to the Arabs from an evil that has drawn near!

3:09 Today, a gap has been opened in the barrier of Gog and Magog like this,"

3:13 and he circled with his thumb and the finger next to it.

3:18 I said, "O Messenger of Allah,

3:21 shall we perish while there are righteous people among us?"

3:24 He said, "Yes, if wickedness becomes prevalent."

3:27 Agreed upon

3:29 "In a state of alarm" refers to panic,

3:34 which is terror and fear.

3:36 "Woe" is a word of punishment,

3:39 and it is said at times of grief.

3:41 Gog and Magog

3:43 are nations that will appear at the end of time,

3:47 and they will spread corruption on earth.

3:49 Their appearance is one of the major signs of the Hour.

3:53 "A barrier" is a dam built by Dhu al-Qarnayn,

3:57 and it is the one mentioned in Surah al-Kahf.

4:01 "Circled with his fingers"

4:03 means he placed his index finger at the base of his thumb,

4:06 and closed them until only a small gap remained.

4:11 "Wickedness"

4:13 refers specifically to adultery,

4:15 or general immorality and sinfulness.

4:18 From the benefits of the hadith:

4:20 Alarm does not distract the heart of the believer from the remembrance of Allah;

4:24 rather, he remembers Allah when afraid,

4:27 because it is in the remembrance of Allah that hearts find peace.

4:32 The emergence of Gog and Magog is an evil.

4:35 He singled out the Arabs for mention

4:37 because they are the carriers of Islam and the standard-bearers of its banner.

4:41 So if they become corrupt,

4:43 it is a sign of evil, we seek refuge in Allah.

4:46 This does not imply a special status for the Arabs in their persons or lineages;

4:51 rather, they are honored by carrying Islam and raising its banner.

4:55 And whoever breaks his covenant, he only breaks it against his own soul.

4:59 General destruction occurs due to the prevalence and spread of sins,

5:04 even if there are many righteous people.

5:06 A clarification of the ominous nature of sin and an incitement to denounce it.

5:12 Calamities affect all people, both the righteous and the corrupt,

5:17 but they will be resurrected according to their intentions.

5:20 From Abu Sa'id al-Khudri, may Allah be pleased with him,

5:26 from the Prophet, peace and blessings of Allah be upon him, who said:

5:30 "Beware of sitting on the roads."

5:33 They said, "O Messenger of Allah,

5:36 we have no other places to sit,

5:39 where we can talk."

5:41 The Messenger of Allah, peace and blessings of Allah be upon him, said:

5:45 "If you insist on sitting,

5:48 then give the road its due right."

5:50 They asked, "And what is the right of the road, O Messenger of Allah?"

5:54 He said, "Lowering the gaze, refraining from harm,

5:59 returning the greeting, commanding the good,

6:03 and forbidding the evil."

6:05 Agreed upon

6:07 "Beware" means be cautious and avoid it.

6:12 "We have no other places to sit"

6:15 means we cannot do without them.

6:18 "Lowering the gaze"

6:21 means restraining the eyes from forbidden things.

6:24 "Refraining from harm"

6:26 means repelling and preventing harm.

6:29 From the benefits of the hadith:

6:32 The road is common ground among the Muslims;

6:36 it is not permissible to monopolize it for one's own benefit,

6:39 or to block or narrow it.

6:42 It is one of the public rights.

6:44 It is permissible to sit on the road

6:47 under the conditions mentioned in the hadith.

6:50 The prohibition of looking at the private parts of Muslims.

6:53 Lowering the gaze,

6:56 refraining from harm,

6:57 returning the greeting,

6:59 and commanding the good and forbidding the evil

7:02 are obligatory matters.

7:04 The Muslim occupies himself with what benefits him and his community,

7:08 even during his time of sitting or leisure.

7:11 An Ummah whose individuals act in this way

7:14 will prosper, succeed, and triumph.

7:17 And the opposite is true.

7:19 The permissibility of consulting a scholar or a mufti

7:22 to clarify a matter that might be hidden from one regarding a ruling or fatwa.

7:30 From Ibn 'Abbas, may Allah be pleased with them both,

7:33 that the Messenger of Allah, peace and blessings of Allah be upon him,

7:36 saw a gold ring on a man's hand,

7:40 so he pulled it off, threw it away, and said:

7:43 "Does one of you intend to take a coal from the Fire

7:46 and place it on his hand?"

7:49 It was said to the man after the Messenger of Allah, peace and blessings of Allah be upon him, had left,

7:54 "Take your ring and benefit from it."

7:57 He said, "No, by Allah, I will never take it,

8:02 for the Messenger of Allah, peace and blessings of Allah be upon him, has thrown it away."

8:07 Narrated by Muslim

8:10 "Intend" means purpose.

8:13 "Benefit from it"

8:15 means benefit from it by selling or gifting it.

8:19 From the benefits of the hadith:

8:21 Removing evil with the hand when one has the ability to do so.

8:25 The permissibility of giving away something to someone who might benefit from it.

8:31 The prohibition of gold rings for men is for the purpose of declaring it unlawful.

8:36 The permissibility of trading in gold by buying and selling.

8:40 The Companions' compliance with the command of the Prophet, peace and blessings of Allah be upon him, and their avoidance of his prohibitions.

8:47 It is derived from the hadith

8:50 that wearing gold for men is one of the major sins.

8:54 From Abu Sa'id al-Hasan al-Basri,

8:59 that 'A'idh ibn 'Amr, may Allah be pleased with him,

9:02 visited 'Ubaydullah ibn Ziyad,

9:05 and said, "O my son,

9:08 I heard the Messenger of Allah, peace and blessings of Allah be upon him, say:

9:13 'Indeed, the worst of shepherds is the harsh one.'

9:16 So beware of being one of them."

9:19 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."

9:27 He replied, "And did they have any chaff?

9:31 The chaff only came after them and among others."

9:35 Narrated by Muslim

9:39 "Shepherds" is the plural of shepherd.

9:42 "The harsh one" means the one who is violent in tending camels, in driving them to water and bringing them back,

9:49 throwing them upon one another and treating them roughly.

9:52 He used it as a metaphor for a bad ruler who is harsh with his subjects,

9:57 showing them no gentleness in their guidance and grazing.

10:00 "Chaff"

10:03 refers to the husks of flour, which are its peels.

10:06 The intended meaning is someone of no consequence.

10:09 From the benefits of the hadith:

10:12 The Companions' commitment to commanding the good and forbidding the evil.

10:18 The Companions are all masters and virtuous,

10:21 because they are the best of people after the Messenger of Allah, peace and blessings of Allah be upon him.

10:26 The dregs and the chaff were not known until after their generation.

10:31 The reform and righteousness of the Ummah is achieved by leading it to the straight path with gentleness.

10:38 The recommendation for a man to advise his children.

10:43 The best of people to others is the one who is gentle and kind.

10:48 From Hudhayfah, may Allah be pleased with him,

10:52 from the Prophet, peace and blessings of Allah be upon him, who said:

10:55 "By Him in Whose hand is my soul,

10:58 you must command the good,

11:00 and you must forbid the evil,

11:02 or else Allah will soon send upon you a punishment from Him,

11:07 then you will call upon Him, and He will not answer you."

11:11 Narrated by al-Tirmidhi

11:13 From the benefits of the hadith:

11:16 The obligation of commanding the good and forbidding the evil.

11:20 The permissibility of varying the wording of an oath.

11:24 As long as it is religiously sanctioned.

11:26 Enjoining good and forbidding evil.

11:29 A safety valve against the wrath and punishment of Allah.

11:33 The consequence of negligence in abandoning the enjoining of good and forbidding of evil.

11:38 Being among those whose supplications are not answered.

11:40 The calamity and misfortune of evil spreads to both the perpetrator and others.

11:46 On the authority of Abu Sa'id al-Khudri, may Allah be pleased with him.

11:51 From the Prophet, peace and blessings of Allah be upon him, who said:

11:55 "The best form of jihad..."

11:57 "...is a word of justice spoken to a tyrannical ruler."

12:01 Narrated by Abu Dawud and al-Tirmidhi.

12:04 "A word of justice" means a word of truth.

12:10 "Tyrannical" means unjust.

12:13 Among the benefits of this hadith:

12:17 Enjoining good and forbidding evil is a form of jihad.

12:21 Advising a tyrannical ruler is among the greatest forms of jihad.

12:25 Jihad has various levels, and it varies in merit and degree.

12:30 The permissibility of confronting an unjust ruler when he commits injustice.

12:34 And enjoining him to do good and forbidding him from evil.

12:38 One should be gentle in offering advice and kind in delivering admonition, so that he may perhaps remember or fear Allah.

12:45 On the authority of Abu 'Abdullah Tariq ibn Shihab al-Bajali al-Ahmasi, may Allah be pleased with him.

12:54 That a man asked the Prophet, peace be upon him:

12:58 While he had placed his foot in the stirrup.

13:01 "Which jihad is best?"

13:03 He said: "A word of truth spoken to a tyrannical ruler."

13:08 Narrated by al-Nasa'i.

13:10 The stirrup is the foot-rest of a camel saddle.

13:14 Whether it is made of leather or wood.

13:16 It has also been said that it is not restricted to leather or wood.

13:20 Among the benefits of this hadith:

13:24 Enjoining good and forbidding evil in the presence of an unjust ruler is among the best forms of jihad.

13:31 Because it indicates the perfection of the person's certainty and the strength of his faith.

13:36 As he spoke before that powerful, tyrannical ruler.

13:40 And did not fear his tyranny or his brutality.

13:43 Rather, he sold his soul to Allah.

13:45 And prioritized the command and right of Allah over his own self.

13:49 In this, there is a greater risk than the risk faced by a fighter on the battlefield.

13:56 Riyad al-Salihin.

Riyadh Al-Salehin | Episode (33) | Chapter on enjoining good and forbidding evil (2)

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