Abdur Rahman ibn Yusuf Mangera – Rectifying Others Wrongs (Hadith Commentary from Zad alTalibin)
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Hadith number 228 The Prophet sallallahu alayhi wa sallam in
this hadith handy Hadith number 228 have provisions for the
seekers of poly mean. He says mineral income and current value
of the year will be ready for Ilam. Yesterday Furby rissani. For
Islam, you're stopping for recall, we were 30 cut out our full Eman.
He among you who sees a wrongdoing should rectified with his hands.
If he is unable to do do this, then by speech and if he's unable
to do this either, then with his heart, and that is the weakest
degree of faith. So here is
a ranking of a person's levels of faith and also
a tier by tier
and methodology, we way of dealing with something that is happening
wrong for someone or in front of someone. So essentially, the first
thing that Brucella while he was telling me saying that if you see
anything unlawful that is happening,
that stop it with your hand, that means physically stop it. What it
means by physically stop it is that you do whatever is in your
control to, you know,
to a certain amount, it doesn't mean you have to, you have to like
leave everything you're doing and just be on that for 10 years, and
you still can't stop it. It's not really the point here.
Because then that would go into the second or third category
anyway. So it's not about becoming obsessed with something, it's
about dealing with it with wisdom, that's very important. You don't
want to become blindly dealing with something because then you're
not really efficient. It needs to be done with wisdom, that's very
important. So the first thing is that if in your wisdom and your
wisdom should not be watered down here, just because you don't have
enough bravery and courage. That's another thing that you have to
consider as well. So if you can stop something physically, then
you must do it physically and physically could mean that if it's
in, if it's a function that's going to take place that's going
to, that's not going to be very helpful, for example, then if the
function is left to you, and you are part of that function, you are
one of the organizers of that function, in fact, they relying on
you for that function, and you can easily stop it. When you give it
up, if you can't stop them, then you have to come out of it, you
can't be part of it.
So you have to use any way or shape or form to try to stop it
physically.
If you can't go and physically stop something, because it's
happening somewhere else, you can't really go and physically do
something because it's going to cause a fight, it's going to cause
a really bad reaction in the sense that it's going to become really
ugly. And it's going to be way more magnified. And the purpose is
not going to be there, then you have to avoid that. And then you
have to do it in a different way. Mainly, this is actually speaking
about situations where you can efficiently physically stop
someone that you must do it. So if you read the works of Imam
Ghazali, if you read what majority has written and a number of the
other scholars that have dealt with a HELOC and a medical
marijuana here and in Mancha, what they will normally refer to here
is that all of this will be governed by the fact that you can
efficiently take care of it. Otherwise, why would the Prophet
sallallahu alayhi wasallam make you move from level one to level
two, and then speak about a level three as well. If it was that if
you saw wrong, you must go in there and die for it to change it,
then clearly there would be no level two or three because that
would be what you would have to spend your life doing. But what
the Prophet sallallahu alayhi wa sallam is saying that if you can
stop it physically do so efficiently if it's going to
happen efficiently, they're not going to listen to you physically
doing they're just going to go right back to doing it, then you
don't just do it just to make a point. If that point is not going
to be well taken by them, if it's something that they can reflect on
afterwards, and they will respect afterwards, then maybe so yes.
So the main point here is that if you can efficiently do something
and people will listen to you, and you can change it and you can move
it, you can switch it off, you can take it away from them, you can do
something else, then in that case, you do it physically with your
hand. And if you're unable to do that, because you know that it's
not going to work. Then you do it with your tongue. So you tell them
no.
You tell them no. In this case, this is a bit of a lower category
and it's less intense than the first one. Right because you're
not provoking them as much by taking away something of this.
Let's just say that they're watching something haram or they
are playing with something haram they're gambling for example, you
go then you slightly
cards away, you take all of their chips away. Right?
If they're really into it a gambling person, you don't want to
mess with that person, the person is addicted.
They're going to come after you.
Right? A person with a bottle, right of wine or drugs or
whatever, it just depends how what level they're into. So if you
cannot efficiently do it physically, then you at least
speak to them with your tongue.
Now speaking with your tongue has, there's a great different ways of
doing that in wisdom.
I mean, the the first one is where you could take something and hide
it away. So that they don't know. And just for the FICKY purpose,
it's permissible to do that, in fact, the Fatah have written that
if somebody's got a haram object, and you and and destroyed that
you're not liable.
Normally, if you destroy somebody's somebody's property,
you are liable. Right? You're liable. But in this case, if it's
an object that is purely haram, not something that could go both
ways, is purely haram, and a bottle of wine or something, and
you went and dropped it down here, I don't know what you're talking
about. Right? You're not liable. Right? Not sure if that's the best
way to do something, but you're not liable. Right, that's what the
fuck I have written.
When you stop something with your tongue, I mean, even if they're
not going to listen to you, but if it is going to have some impact,
they will reflect someone, you should say it with your tongue, at
least, if you can't even physically do something about it.
And if even, you've got to a level with certain people, were even
saying it verbally is going to just put up a greater barrier
between you two.
Because in some cases, especially with brothers, sisters, sometimes
with parents, sometimes the children, you keep telling them
and telling them you become a nag, then they don't want to listen to
you. And then after that, they will avoid you. So they just want
to be in another room. And that relationship is important to be
able to rectify them, eventually reform them and help them
afterwards, give them some support afterwards. So in that kind of a
case, probably have to resort to just telling them once in a while.
And then it has to be wisdom the way you tell them. It's not about
making a point. Look, I told you no, I don't care. I just have to
say it. It's not about that. It's about getting the word through to
them. For example, what you've got nowadays online as well is people
who are of a certain manage a certain method, methodology,
certain persuasion, a certain belief, they form ideology, and
they think that another ideology is completely wrong and incorrect.
So for example, I received an email on one of our websites. We
received an email the other day from someone just saying,
you guys call yourselves Hanafi. Maliki, Shafi, humbly, whiny NE
And these number of names, none of these existed during the time of
Rasulullah sallallahu alayhi wasallam. And you should listen to
the scholars of Medina, you should listen to scholars like even Abdul
Wahab and even the Tamia. And he's just giving this whole. And I
wrote back to this person, and they said, Look, I don't know what
your intention is. But if your intention is to reform someone you
think is doing wrong, then clearly this way is not going to work.
Because what you're doing here is you're saying, This is my
position, this is your position, your position is wrong, my
position is right, you should follow my position. Why should we
do that? If somebody is following something for so long, in this
particular way? How can you make them just change and switch over
in one way, but just by telling them your ways wrong? If they knew
their way was wrong, they wouldn't have been following it in the
first place. You can't convince somebody that their way is wrong
in one day. It takes a very long time. And it requires tact. So I'm
trying to give him some Naseeha that look, if you really think
that we're wrong, then please talk in a way that I'd like to speak to
you about something, you know, there are certain things on my
mind and you know, we need to speak to we need to speak about
it.
Because you're saying that none of these words existed during the
terrible sort of Allah salAllahu ideas and fine the word Salafi
didn't exist in either many words did not exist, that doesn't mean
that they are right or wrong or anything of that nature. You just
presuming certain things. And you're taking that for granted and
you're trying to just essentially tell somebody changed the one way
in any wisdom how many people are going to change, you're just
creating a fight and disunity.
Abu Hanifa rockin mahalo when a person came to study with his name
was Earthman Alberty. He was from Missouri. He come to stay with the
mambo Khalifa and Kufa and the people in Botswana. They had their
own Imams, they had their own fic and they didn't like it. Babu
Hanifa because it was different to what they were following. So they
hadn't really recognized it as such in Abu Hanifa knew this, so
when this man was had finished studying and he was going back to
Basra, he warned him he said, Look, I don't want you to go back
and make haste in taking up one of the pillars in the masjid in
Bustelo because that's the way traditionally used to work.
If you were given a dose you'd be, you'd go into the masjid, there'd
be an empty pillar in other remaining pillars in the big
Masjid of the city, that you take a pillar. And then students will
start gathering around you. Right if you've got something useful to
say they listen to you. So he went, he sat down, he started
teaching called Abu Hanifa kala Abu Hanifa, called Abu Hanifa. And
the people of the area just evicted him out of the masjid,
in Abu Hanifa, told him don't make haste in doing that they will
throw you out.
Then one of the greatest students who are Hanifa, Imam Zophar, who
most people have probably heard of, who's the third Greek imam of
the Hanafis. He was also from Bosler, also from one of the
families of bussola. When he went back, he died in very, very young
age, he died about eight or nine years after the mobile Hanifa
passed away. So when he left, he went, he did not start his own
dollars.
Now look at this, he didn't start his own business. I mean, he was
probably more qualified than many people there, many people in that
city, right? Even many of the amount of destiny was probably
more qualified than him, he did not start his own business.
And you have to realize that if there's a prevailing opinion,
understanding culture, in a certain area, you can't just go
there and change it in a day and say, You're different.
Right, that you'll create a lot of enemies. Yeah, a few people will
believe, you know, there'll be somebody to follow you. But you're
going to create a lot of animosity and division. So what he did was
he just attended the other gatherings. He attended the other
gatherings and learn to listen to them. And whenever the opportunity
presented itself, he would mention the alternative opinion without
mentioning who the opinion was wrong.
So he'd say, Oh, yes, in this issue. There's also another
opinion, this is the evidence for it. He was also backing up his
opinion. And slowly, slowly, they started wondering, well, these are
really nice opinions is very plausible. And they're
very valid, very sound opinions. You know, where you're getting
these opinions from. And eventually, he told him that these
are Abu Hanifa opinions. I said, these are great opinions. That's
how Hannah, that's how the Hanafi school was able to
actually then spread in Basra.
Otherwise, the hasty way that the earliest shouldn't have tried, it
didn't work out.
And it's very important. I remember when I first went into a
community, and I was speaking these people had never had an imam
before in the masjid. So people were both these in their own
rights. Each one of them was the sheikh in their own right, in a
sense, he gave their own fatwas, because that's what you do when
you don't have any imam in a community. Everybody's moved to
have their own, I don't blame them. It's just the way it is.
Right? I blame them because they don't get any money. But on the
other hand, there's no Imams who look after him. That's just the
way it is. So
I remember I mentioned that something was wrong.
And I think it was too early for me to mention it, because you have
to create email in the hearts of people, for them to be able to
understand that something is right or wrong.
If you don't have the email in the heart to accept something,
then it's going to be very difficult because you're telling
them to take a plunge.
So I remember I got a quite a bit of opposition when I first
spoke about that particular point. Three years later, one of the same
guys that had opposed me in the beginning, was speaking about it
very strongly. And I just thought back and I said Subhanallah, it
took three years.
It took three years for the basis to be made. And for the person to
understand the real
right and wrong help and bottle, you know, deviancy Halal haram, it
takes a while for people, you can't just take people off in one
day. That's very important to understand. That's why this hadith
is it's telling us that if it was a categorical commander, you must
physically go and stop something
and continue to do so until you can then the other stages would
not exist. However, the fact is that if we're so
if a person's Iman is strong, right? The stronger it is, the
more possible the man is strong. Allah has provided the person with
an intellect and insight, that person is going to be able to do a
lot more eventually it's going to take time with the promise of a
long race and there were people who never believed and they
probably would not have believed even if he carried on for many
years, just like we know how to use Salam. And yet there were many
others that video but it took a while. Khalid bin Walid it took
him a while. Why we even know be Soufiane it took him a while Abu
Sofia and took a while he came back he
did come to Islam, but it took him a while. I'm going to build a
house with the Allah one. He said Islam had entered the truth of it.
And a wavering of his previous beliefs had come into his heart
when he was sent as the ambassador to Negus in Abyssinia to bring
back the mohajir team that had first gone to our senior, he was
the one who was sent by the people of Makkah to Abyssinia to bring
them back because he was a good spokesperson, very diplomatic. He
was very shrewd, very intellectual, and he had contacts
with the leaders. So he went there. And when he saw what
happened in front of him Jaffa the alone speech, he said, My heart
had melted them, but it took him a number of years afterwards until
he became Muslim.
And then hide it didn't really became Muslim ARIA then became
Muslim just before just around the Congress time, because he saw
these other people, and it takes a while to even with the Prophet
sallallahu alayhi wa sallam.
But anyway, here, it's saying that if you're, if you could fish, I
mean, another way to look at this hadith would be that if you can
physically take an you in, but you don't think you're able to write
but it is physically doable, but you're not able to. And then you
do with your tongue, but you can't even do your tongue and you're
forced to just think bad about it. Because you just don't have
enough. Many people have this problem today is they think we're
not pure enough. So how can we tell somebody else?
I've just heard this so many times. We're not here. So why, how
can we tell someone else? And then there's a Quranic verse The Meta
kulula Murata find one, why do you say that which you do not do
yourself? That is obviously a ploy of che fine at the end of the day,
I mean, we may not be good in everything else. But in this
particular thing, if you're strong, and please do something,
otherwise, there will be no emerald on the Hill monka. And if
the scholars start saying the same thing, then what? In fact, we
would like Hassan bustling, even Oka theories related this quite
extensively, that this verse does not apply to scholars, because
nobody's perfect. And anybody who really is with Allah subhanaw
taala, they're going to be considering many things deviant
about themselves, not deviant, but defective about themselves, and
sinful about themselves.
You know, because if there's somebody who just scraped his hand
on somebody's wall, and he could see for 40 days, right, because he
felt that he'd done something wrong to someone, can you imagine
it? So everybody's gonna feel like that. But if scholars also stop
telling people because they think they're not perfect, because
nobody's perfect. Anyway, the this whole institution of our Marva
Neyland got this advice system we have is going to die out.
So that's, that's something that we should not make as a complete
excuse. Because that is the weakest degree of faith, to just
think Bad's, silently in your heart. It says that then the
person's Iman is like a mustard seed. I mean, Subhan Allah, may
Allah protect us from that state? We're still than that is if there
is a haram and a person has become so habituated to that haram, that
they don't even think bad of it anymore. They don't even have
remorse anymore. They justify it with the Imam gone then. That's
the question we must ask us to ourselves. Forget about stopping
it with your hands, or with your tongue. We're not even thinking
about of it. So what is left of email after that? That is scary.
So if we're doing something haram and we don't feel remorse over it,
we're happy over it. Then we got a problem. One of the scholars
pointed out it's like the soap operas we watch the movies we
watch and there is a couple on there doing you know even if
they're just kissing that It's haram.
Right It's haram or there's the you know, most most places most
most of these things have romance in the there's has to be a love
story as part of human a violent crime scene, right? There has to
be a love story in there. And if in your head, you think you hear
hope he gets he's going to be successful, you're going to cheer
for him in your heart. Then think about this hadith.
One is you enjoy it. And then you cheer for it. You don't even think
it's wrong.
That is worse than you enjoy it. I mean Subhanallah you enjoy it? But
you think it's wrong? There's a level of difference between the
two.
In here you're begrudgingly watching him because you're
overcome with your habit of watching such enjoyment of such
and the other one is that you're totally taken over May Allah
protect us from that stage but this is really where a lot of us
are. When
the TV and these the these things are so prevalent.
That we don't even think better. We actually cheer them on. Yes, go
go do it. Go get it. type of thing. Oh, go get him
You know, it's the other way around a lot of the time as well.
May Allah protect us. We don't really know what the sight of our
iman is, then isn't it difficult to pre Salam done on time? It
doesn't, then it doesn't matter if you and same thing is if we miss
our Salah we don't feel bad about it.
For example, let's just say that UNC blades, you couldn't get a
provision. Right? You couldn't get a forfeiture. Right? And so you
slip through, and when you get everything great, I had a very
long asleep and you don't feel remorse over federal
Subhanallah I just wonder what our state of our faith is.
May Allah strengthen our faith?
They're in a ma mentioned about this also, is that
when you say by speech obviously refers to giving advice
admonishment to mentioning the warnings and dangers of something
mentioning a hadith, for example, the evils of something, and it
becomes farther than obligatory to rectify someone or something. If
the thing that's taking place is completely haram, then it's
actually forced to stop it,
too. Stop it with your with your hand, if not with your hand and
with your tongue. And if not, then at least think about of it. So
it's fun to go through this process of trying if the
wrongdoing is of
not that degree, but some of my crew it's a mcru act an
undesirable act not completely haram, but an undesirable act
that's taking place. Then in that case, it's mazahub.
To stop it, it's highly recommended to stop it but it's
not fun to stop it.