40 Hadith of Imam Nawawi – Episode 37
Channel: Navaid Aziz
File Size: 28.09MB
Bismillah R Rahman r Rahim al hamdu Lillahi namita Hornstein who and istockphoto when I will be learning michurin fusina woman sejati Amina Maria de la palma de La da da da da da da da da da La Hola, Chica de la shawanda Mohammed Abdullah Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira My bad, my dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.
One of the great scholars of Islam by the name of David Sanger, Hema Allah, he was one day walking by the street. And with him were some of his students. And his students pointed out, they said, Yeah, Chef, yeah, Chef, there are some people over here that are drinking alcohol, let us go and prohibited the evil. So you've been telling me and his students, he went to see who the people were that were drinking. And it turned out that they were soldiers from the torture regime. There were soldiers from the torture regime. And even taymiyah said, you know, let them be let us continue on our way, let us continue on our way. And they said, Yeah, sure. What isn't it our responsibility as
students of knowledge, to eradicate this evil that is happening in our community that these people are drinking evil? It is haram. It's not allowed. And we need to reject this bunker. We need to stop this from happening. didn't even say me or him Allah. He says, may Allah subhanho wa Taala have mercy upon you. If we were to stop these people from drinking alcohol, what would they busy themselves with? The student said, we don't know. Yes, if he said, if we were to stop these people from drinking alcohol, they would busy themselves with killing the Muslims raping the Muslim women, and you know, just causing a greater facade, this alcohol that they're drinking, at least it's
preventing from committing that greater facade. So let them stay in their state of intoxication. For this is better for them for this is better for them, and even say, me and his students, they went on their way the Holocaust happened over here, guys.
Stop over there, it's over here.
And then they went on their way. And this is a very valuable lesson when it comes to enjoying the good and forbidding evil. People have this, you know, I guess enthusiasm, particularly when they first start practicing that any evil we see, you know, we have to go and eradicate this evil. So there's like a bar in their local community, young 18 year old guys, like, you know what, I'm gonna go break on the beer bottles. He goes in, and he's like, you know, drinking is haram and they're like, Who are you? What does he mean? And they, you know, he tries to do whatever he can and he gets beaten up by the bouncer, he gets kicked out in the bar, and you know what ends up happening other
than Him being humiliated, and you know, getting beaten up, nothing actually comes out of it. So discussion for tonight are what are the principles and laws that govern enjoining good and forbidding evil? And this all revolves around one basic Hadith of the Prophet sallallahu alayhi wa sallam, and I beside the hoodoo de la jolla NGO called Scimitar Sula, he sallallahu alayhi wa sallam he called manga I mean c'mon Quran for yoga for yoga Yahoo Brd for in the midst of a fabulous journey for me, because it was radical for him and raha Muslim. On the authority of Abu Salah Cordillera, the Allahu anhu, who said I heard the Messenger of Allah sallallahu alayhi wa sallam
say, whoever Have you seen as an evil must then change it with his hand. If he is unable to do so then he must change it with his tongue. And if he is not able to do so then he must change it with his heart. And that is the slightest effect of faith. That is the slightest effect of faith reported by Muslim reported by Muslim. So let us start off with the narrative the Hadeeth Abu Seidel coudray. We spoke about him to Holocaust ago who can remind you who are beside audrius What was his real name?
What was the name of Abu sidecountry? Who remembers?
And I believe we have Tim Hortons tea, if you have if you get the answer, right, you'll get a cup of Tim Hortons tea and Sharla
Going once, going twice, I hope you know the answer to this. Even you don't know the answer to this La ilaha illAllah
no signs of nomadic side of nomadic leucaena when you get very close though, they have his name inside of nomadic people of Siena and he became very famous. Because in the Battle of a herd he was a 14 year old boy. And he comes to the Messenger of Allah sallallahu alayhi wa sallam and he says yes to the law. I want to come and fight in the battle and the Messenger of Allah sallallahu alayhi wa sallam, he says you're too young to fight. So what you can do is you can help out instead. And then thereafter, his father was actually fighting in the in the Battle of Ohio and his father passed away in the Battle of Ohio. and thereafter, I would say inside of nomadic, he continued to fight in
all the expeditions. And what made him particularly unique was the fact that he was one of the few narrators that is narrated more than 1000 Hadith from the Messenger of Allah. Allah is one of the few narrators that is married more than 1000 Hadith from the Messenger of Allah sallallahu alayhi wa sallam. So it's a very important name to know. So now general comments about this hadith. A general comment about this hadith is that this Hadith, it
establishes a frame of mind that a believer should have towards evil, right? A believer is never meant to have a passive attitude towards evil.
So if he sees an evil, it's meant to bring about some effect inside of him. Either he has the ability to make that change with his hand, then he should do so if he's unable to that he should speak out against it and he's unable to, then at the very least, he needs to hate it inside of his heart. Now, particularly on this last point, Allah knows best who will be able to get to it in today's Allah or not. But this concept of being desensitized to evil, as you're constantly exposed to it, that's like a very, very rampant notion. And our times, because he will surrounds us so frequently, and we know that look, there's nothing I can actually do about it, we naturally become
desensitized to it. And this is something that's very dangerous, and very, very unhealthy. And that's one of the main things I'd like to address within lights Allah, if Allah subhanaw taala gets granted the topic to do so. So starting off with the Hadith itself, the Messenger of Allah sallallahu alayhi wa sallam, he says, Whoever amongst you sees an evil, whoever amongst you sees an evil. Now, the first thing we want to discuss, is this meant to be taken literally, that does this mean, the only time we have to do you know, enjoining good and forbidding evil is if we see actually see the evil itself, is what is meant from this hadith. And the answer to that is obviously not. But
if a person has a strong conviction, meaning that someone else tells him about it, or he sees it advertised somewhere, even if he doesn't see it himself, then if he has the ability to he should follow the three steps, he should follow the three steps, so doesn't literally mean hey, just as long as they don't see the evil, then I'm not responsible for what happens in my community. That way, people can just lock themselves inside of their houses. And you know what, you're not responsible for anything, it doesn't work like that. If you have knowledge about evil, then you have a responsibility towards it, then you have a responsibility towards it. Number two, the second thing
we want to understand is what is the understanding of Moncure? What does mocha actually mean? Is mocha equivalent to sin? Or does it have a more general meaning to it? And the answer to that is that manga has a more general meaning to it. So manga is everything that is rejected and objectionable in the shediac, everything that is rejected and objectionable in the Sharia. Now, who can tell me why Moncure and maaseiah Moncure? As a general concept of evil and sin are not one in the same? How can give me an example of this? Why are they not one in the same? This requires a bit of thinking?
Is it possible that someone is doing an act of Moncure? But it's not sinful?
Is that possible?
It's not possible?
No, inshallah we're going to learn something new today, then we're going to learn something new today. out of ignorance, fantastic. Okay. So someone's doing something and they don't know that it's actually hot. amaura mocha, fantastic. What's another reason now he just established the the line for you.
out of necessity, fantastic. There's a third and obvious one as well.
So of necessity, that's the same thing.
He doesn't know about it. But what are we going to say? So intention, no evil is still evil, even if you don't have the intention behind it. Whether the third an obvious one,
he forgets, okay, that's ignorance as well. But the third and obvious one, who is the pen lifted from?
From the young child, right? So if a young child is former banker, he's not sinful for it, he's not held accountable for it. So these are the key differentiations, that monka is the general concept of evil, whereas sin is dependent upon the type of individual and person it actually is. So let's just say you have a young child who's under the age of puberty, islamically. They're not held accountable for their actions, but you see them drinking beer, you see them drinking beer, right? While this may, this child may not be sinful for it, it is still an active monkey that needs to be eradicated, it's still an active monkey, that needs to be eradicated. So that is why mocha and mosty are not
generally the same, and Moncure is more general, whereas maaseiah has a direct relationship to the type of individual that it is to the type of individual that it is. A second point related to this is if there is a difference of opinion on a matter if there is a difference of opinion on the matter. Actually, we'll leave this word for a different time. I'll just show the narration with you, Mr. Mohammed or him Allah He said that one who drinks in the booth, and we'll talk about when the business is to be flogged, although he is not considered an evildoer. He performs that act follow the opinion of those scholars who say that it is permissible. So in the multiple remember hanifa
himolla. There is an opinion that states that if you were to ferment dates and water, you get this drink called the beef, you get this drink called in the beef. It is a drink that doesn't have a full on intoxicating effect, but it has a minor intoxicating effect. The majority of scholars they consider it impermissible, whereas the scholars of Kufa were in Abu hanifa mala was from they actually considered it permissible they actually considered it permissible. So based upon this Imam Muhammad Rahim Allah he's being asked that you know what, if a person is drinking the beef out of following another person's opinion, you know, is the judge still supposed to rule against
And the answer to this is yes, the judge is still supposed to rule against him, even though he believes that this opinion is, you know, favorable, because this is what he learned from his scholars. But the law of the land dictates Other than that, right? The law of the land in mathematics time, it did change, there was no longer following hanafy law at that time. So they said, according to that law that is meant to be, you know, the the punishment is meant to be established on him, even if he was ignorant, even if he was ignorant. At that time,
we get to a third discussion now, who is this Heidi's actually addressing the Prophet sallallahu alayhi wa sallam said, Whoever amongst you sees an evil? Who is it actually addressing certain commentators, they said that this hadith is only addressing the rulers and the scholars of Islam, that is only addressing the rules and scholars of Islam. Why did they specify rulers and scholars, they said, because those are the people that actually have authority. Those are the people that actually have authority. Now, obviously, this is talking about a time where both of these categories actually had the respect of their people, right? In our day and age, when you think about the
average scholar, the average scholar has no relationship with this community, right? You go to a community like Saudi Arabia, you talk about major scholars, half of the people in the country will not know who this major scholar is, you'll walk in the street, and no one knows who he is. So that relationship isn't actually there. And likewise, in terms of the rulers, we don't live in a time where people actually do respect to the rulers and actually love the rulers, when in fact, the vast majority of their times, they actually hate the rulers, right. So this is one of the books of *able classically mentioned, that, you know, this is who this hadith is referring to, it's not
understood in this absolute sense. It's not understood. And it's absolute sense. But rather, it's understood in the sense that anyone that ever will have authority has a responsibility towards change. Anyone that ever has, or has authority has responsibility towards change. And I want to address some of the specific ones over here tonight. So the first one, starting off with the parents, the parents have a responsibility towards their children, you know, a lot of the times you will find parents are very passive. So for example, if their kid is in the must yet, he's like breaking the shelves and destroying everything that is in the budget, and the prints like Haha, you
know, he's still a young kid, have a good time. But in reality, the kid doesn't know any better. Who knows better it is the parent. So the parent is the one that is directly responsible for doing that being part of that MOCA if your child is destroying something, he's not excused by the fact that he's a child, because you're responsible for your child. So you're the one that's actually held accountable. So parents have to hold their children accountable as well. And this goes on on a more, you know, greater level. So for example, if your children are watching things that they shouldn't be watching, they're listening to things that they shouldn't be listening to, they're enveloped in a
culture that is not good for them, right? You are responsible as a parent and you this is something that you will be questioned about, by Allah subhanho wa Taala, called Nakamura, I will call lucam. Assume that all of you are shepherds, and all of you will be questioned about your flocks. So it's very responsible that once you become parents, we accept the responsibility for our children, so responsible for what your eyes, see for what their ears hear the type of friends that they hang around with the type of books that they read, we should not be exposing them to evil, because this is part of our responsibility of eradicating that evil. And as a parent, you're allowed taking the
physical means. So for example, if your child has, you know, a CD or a DVD that you know, that they shouldn't be watching, there's nothing wrong with you taking that and breaking that DVD, at the end of the day, they are the child and you are the parent, you can't be afraid of your children, right. So you need to stand up to them and take that stance. You know, a lot of the times, parents become very, very passive. They're like, you know, if I rebuke My child, my child won't love me anymore. You what you're forgetting is what's not important from your child at this age is love, your children will always love you, inshallah. But it is important that they respect you. And if you're
not setting guidelines, and you know, being consistent in those provisions, they're not going to respect you, they want to run all over you, if you're having trouble, you know, disciplining them at the age of six, and seven, wait till you they reach 1314 and 15. Now, they're going to ruin your life at that time. So from a very young age, you need to establish that authority, that look, I am mom and dad. And I will tell you what is right and wrong, and you need to listen and abide by these laws. And if you don't, then you know, their punishment and consequences. And as punishment and consequences. They need to be very clear and explicit. And you need to be consistent in them. You
can't pick and choose, you know what, I'm going to punish my children now and not punishment the next time. It doesn't work like that you have to be consistent in them. Because children are looking for that consistency. They are you know, forces of habit. A second level that it applies to, and we'll get more personal over here is the husband over the wife, the husband over the wife in Islam, Allah subhanho wa Taala has made the man in charge of the house. And this is naturally the way it works in most communities and societies as well that the man is in charge of the house. Now a lot of the times you know people think that why does the man get to be in charge of the house you know, it
isn't fair for them.
A woman, from the perspective that he has authority, I would agree that you know what this is the Well, let's find what Allah decided it, and you have to deal with it. But what we fail to look at from the other side, is that with authority also comes accountability. Right? So the more authority you have, the more accountability you have with Allah subhanho wa Taala. You there's never an opportunity where an individual have authority, but he doesn't have accountability to Allah subhanho wa Taala. So now that you, as a man as a husband have authority in the house, you have a greater level of responsibility as well. So if your wife is not covering properly, while she is sinful,
you're sinful for that as well. It is your responsibility to make sure that she covers properly, when it comes time for Salah if you ever see your spouse being lackadaisical with their seller, it is your responsibility to make sure that they pray. So these are all obligations upon the man that the husband needs to take this very, very seriously. And the same stance, the general household itself, the man is responsible for what comes inside of the house. So if you notice that, you know, there's a lot of bad movies coming into your house, there's a lot of bad channels on the TV, music is being listened to in the house, all of these things, not only is it the individual that is held
responsible, that is doing them, but also the head of the household is responsible for those things. So these are things that we will be questioned about. And that is why it's very important that leaders take the responsibility very, very seriously. Right leadership, it's not meant to be taken as a far as you know, a fun opportunity or something that you can do part time. But leadership is a frame of mind that you're constantly, you know, engaging with. So you as a leader of the household, need to make sure that everything in your house that comes in is, you know, pure is huddle. And this is conducive to an environment that is purely Islamic. topical, number four under this Hadeeth. One
of the greatest deceptions of shaitaan is that shaitaan makes people think you know what, all of us do evil, right? There's not a single one of us that is not prone to doing some sort of evil, every each and every one of us will fall into some sort of sin shaitaan won't come and make us think you know what? Your sinful, your sinful, your sinful, What gives you the right to prevent other evil from committing sin. What gives you the right from preventing other people from committing sin. And this is one of the greatest traps of shaitaan. And then not only is this a trap, but she Thorne will come and whisper to you and actually give you proof for this truck. He's like, here's a verse from
the Quran. Allah subhanho wa Taala he says in the Quran, why do you commend the people with that which you do not do? Right? This is a sign of hypocrisy. How dare you, you know, prevent the people. Likewise, the he comes with a hadith now and the Hadith of the Prophet sallallahu alayhi wa sallam that on the Day of Judgment, sorry, in the Hereafter, there will be a man whose intestines will be hanging out and he will be carrying them in his hands. And he will be making around just like the donkey makes its rounds around the windmill. And the people will come to this donkey and this man is carrying his intestines like a donkey and walking around. And they will say, didn't you enjoin us
with good? And did you not forbid us from evil, and the man will respond. I used to commend you with good, but I didn't do it to myself and used to prohibit you from evil. And I used to do it myself. And she thought we'll come and plant these proofs in our head. And you'll be like, you know what, do not eradicate evil, this will make you a hypocrite? Do you really want to be from that individual in the Hellfire in the hereafter? Now how do we respond to shape on at this time? Here are two authentic proofs Go ahead.
Sounds fantastic. And that is the exact response she thought will come and make you think that the thing that this individual was doing wrong, was telling the people about the good and bad. But the actuality was the reality was that what Allah subhanho wa Taala is holding this person accountable for is not enjoying the good and forbidding the evil. It was the fact that they weren't doing these things themselves, the good of came, they didn't do a bad game, they were doing it themselves that will desirous what Allah subhanho wa Taala is censoring them for and that that punishment, they got added to it. Once they started telling the people once they started telling the people that is when
it became purely evil. So the source and origin of evil is that when we no good and we don't do it, and we know evil and we fall into it. That is the origin of evil over here. And then it's multiplied when we command the people with it. So now let's bring it on a practical level. There's a man he has a problem with alcohol, okay, he has this addiction to alcohol. He can't you know, do anything about it. He's tried his best. And then one day, he sees his young son drinking alcohol. Should he stop him? And the answer is obviously Yes. Just because the man himself is an alcoholic and he has a problem. It doesn't mean he lets his son go and say you know what, son, go do whatever you want. I
am an alcoholic myself. I have no right to tell you this. This is not right in
I mean, logically speaking, it doesn't make sense. Just because one person's life has become destroyed. It doesn't mean another person's life should become destroyed as well just because we fall into that to that shortcoming. So in every single situation, you want to assess the situation. And as long as you are making an effort to change, and making an effort to become a better person, there's nothing wrong with enjoining, good and forbidding evil. So you yourself might be lackadaisical with your prayer. But when prayer time comes, then you the people need to pray, right? Try yourself to pray, tell your children to pray, tell your wife to pray, even though you may have
shortcomings yourself from time to time where you may not pray, it is a communal obligation at that time to encourage one another to pray. Right. So just because someone falls into evil themselves, it shouldn't prevent them from enjoying the good and forbidding evil at that time. So now, when it comes to enjoying the good and forbidding evil, there's actually four different obligations, there's actually four different obligations upon the individual themselves. And these four different obligations should not prevent from a person from enforcing that obligation. So those four obligations, number one, he must order himself with good. And number two, he must prevent himself
from evil. Number three, you must order others to do good. And number four, he must prevent others from doing evil. So these are the four obligations and when it comes to enjoying good and forbidding evil, and just because a person is falling short, in one of the first two, it doesn't mean that he multiplies his sin, by not doing the other three by not doing the other three. So as many of these obligations as you can do, you should be doing them and keep working and striving towards becoming better, keep working and striving towards becoming better. Now we get to the point of the Hadith, if he sees an evil, then he must change it with his hand, he must change it with his hand, starting off
with this section of the Hadith. We want to understand over here, what is the objective of the Sharia? Is the objective of the Sharia to take this headache literally and say, the very first thing that you need to do is change it with your hand? Or is the objective of the Sharia the eradication of evil? The objective of the Sharia, as we learned at the very beginning, is the eradication of evil. And the greatest evil needs to be eradicated first, before the lesser evil can be eradicated. Right? So the goal over here is even though the Messenger of Allah sallallahu alayhi wa sallam stated that you need to change it with your hand first. If you can change that evil without using
your hand, then that is something that is permissible, because the goal here is not the usage of the hands to eradicate the evil. The goal here is the eradication of Evil Within of itself. Number two, what is the ruling on a national smoker? What is the ruling on an individual doing forbidding of evil, this is a communal obligation, it is a thought of the key fire. What is the key fire mean? For the key fire means that if one person in the community is eradicating the evil, then everyone is not held accountable at that time. However, if no one in the community is eradicating evil, then the whole community is sinful, then the whole community is sinful. And this is the obligation that we
have towards eradicating evil. And this is something to take very, very seriously. And are times that, you know, coming back to that point of becoming desensitized, when an individual becomes desensitized, his ambition towards eradicating evil, it disappears altogether. And we need to understand that as a community, it is very possible if we have the ability and opportunity to eradicate evils in our community, yet none of us do anything about it, then the whole community is responsible for it, then the whole community is responsible for it. So let me give you a practical example. practical example. You have a Muslim community. What's like a heavily populated Muslim
community in Calgary. Can anyone give me an example? a community that's heavily populated with Muslims? northeast is like a quarter if they need like a
What's it called?
Whitehorn a random one, okay? heavily populated with Muslims that areas. And then an individual comes and says, You know what, I'm going to set up a bar over here. She don't comes at that time. He tells Muslims, he's like, Look, some of you don't even have your immigration papers. Don't speak out about it. Others of you, you know what, you're weak, you're miskeen you're a minority in Canada, you know, you're just gonna cause problems for yourself. That is the attitude that she thought comes in, you know, is implanted in our heads so that we don't take any action. No, in this situation, no one is telling you, you have to go burn down a building or, or anything like that. No one says that. But
all we're saying is that living in a district that is heavily Muslim populated, you have a voice at that time there is strength in numbers. So you start a petition saying, look, we don't want a bar in our locality. We don't want our children exposed to this. We don't want this immoral behavior in our community. So just by signing a petition and starting up a petition in your community, this can go a long way. You have nothing to be afraid of at that time, right?
Just requires a little bit of effort. Now, what is fear? What should people shouldn't be afraid of at that time is what if we, as a Muslim community stay silent? While we have the ability to do something about it? What will Allah subhanho wa Taala think of us then, right? That is what one should actually be afraid of. So that is an example of the communal obligation, and people need to be creative in eradicating evil and how people need to be creative in eradicating evil. Number two, when he talks about the changing of the evil with the hand, there's two concepts, one is changing evil. And number two is forbidding evil. One is changing evil. And number two, is forbidding evil.
forbidding evil is the general concept. forbidding evil is the general concept. The specific concept is the changing of evil. So here, the Messenger of Allah sallallahu alayhi, wa sallam is not talking about forbidding evil, because forbidding evil can be done with any of the three, but the changing of evil, then the first way that evil needs to be changed is through the hand, the first way that evil needs to be changed is with through the hand. And an example of this is that if someone is drinking alcohol in your family, there's nothing wrong islamically with you taking that alcohol and breaking the boil or breaking the glass, someone has, you know, drugs, there's nothing wrong with
taking the drugs and flushing it down the toilet. All these things are done physically with the hand, right? And it is part of the Islamic responsibility with it. And you will see this like many times in the Koran, that Allah subhanaw taala mentions that the prophets they took, you know, physical capability into their hands. You have the example of Ibrahim and he said that his father is an idol maker is communities worshipping idols, what is Ibrahim Alayhi Salam do he actually breaks those idols himself? You see, the prophet muhammad sallallahu alayhi wa sallam that when he conquered Makkah, was one of the first things that he does after its conquered is that he physically
destroys all of the items in the Kaaba, the Prophet sallallahu alayhi wa sallam, he establishes his rulership in Medina, what is one of the first things that he does, he commands, the Allahu anhu, to go and destroy all of the idols, erase all of the images. And if there's any graves that are like extremely high, that those graves should be leveled, right. So all of this is physical change that is taking place. So in terms of the changing of evil than the first step that is taken in changing evil, it is done with the hand, it is done with the hand. Now Someone may say, in terms of Islamic accountability, right, in terms of Islamic accountable, not in terms of, you know, Western secular
law, accountability, if you break someone else's property, aren't you liable for that property? From an Islamic perspective, things that are conducive to sin, there is no guarantee on them, there is no guarantee on them. So remember him I told him Allah, he was asked about an individual, a son, who went and broke his mother's flute, who went and broke his mother's flute, is he responsible for replacing that fruit that flute or giving her the money? And Mr. Muhammad Rahim Allah, He said, No, the son is not responsible for the payment of the flute, or replacing that flute. So this those things that bring about seeing in the community, from an Islamic perspective, there is no guarantee
upon them, there is no guarantee upon them.
There is no guarantee upon them. Now, obviously, in western law, you have to be a bit more, you know, cognitive, of that fact that those things are guaranteed, and you will be held accountable for those things in western law. So now, let's talk about the conditions that needs to be met, in order for things to be changed by the hand, what conditions needs to be met? And the very fact that there are conditions that need to be met? What does that teach us? when something has conditions that need to be met? What is this going to teach us? Who can tell me?
power and authority? I need something more general than that?
Go ahead, stop and think actually, that's one of those conditions that need to be done.
That's good. That's fantastic. We're doing what Allah commanded us. But the fact that there's conditions, it teaches us that it's not meant for everyone, right? eradicating evil is not meant for everyone. So everyone may think that you know what, I am capable of doing this. And then the reality of that is No, that's not true. Make sure you're fulfilling the conditions of eradicating evil first, and then go ahead and do it. condition number one for eradicating evil is that the intention needs to be pure, and particularly when eradicating evil with the hand. This is very, very important. A lot of the times we will use our own personal vendetta against other people against
other groups against organized other organizations to eradicate evil, and attach time when the intention is is impure and is corrupt. The action that comes about from the impure and corrupt intention is going to be a corrupt action as well, so the intention needs to be pure. Number two, he must have no knowledge of the Sharia when it comes to assessing levels
of evil when it comes to assessing levels of evil. eradicating one evil cannot bring about a greater evil. eradicating one evil cannot bring about a greater evil. So for example, you do something and you end up in prison for life, or you end up dead. This is not what the Sharia wants from you, right? So you cannot embark upon eradicating evil, and a greater level of evil is brought into play. So you have to have knowledge of the levels and degrees that the *tier looks at evil. Number three, is that you have to make certain that the evil is actually there, you have to make certain that evil is actually there. A lot of the times people will whisper people, gossip, people will
spread rumors, and they're like, you know what such and such as happening, and a person gets, you know, emotionally riled up, and they're like, let's go eradicate this evil. But then they go and cause destruction when that evil wasn't actually even there, when that evil wasn't actually over there. And this was back to the brothers point that you know, think first and then act, don't act without thinking. Number four, a person may not go beyond what is permissible, a person may not go beyond what is permissible. So a father, he sees his son watching something that he shouldn't be watching. So the father, he takes a computer and he just destroys the computer, right? He thinks to
himself, you know, I'm doing that he had an uncle, all you had to do is if it was on a USB stick, you break the USB stick, it was on a disk, you break the disk, if it's a file on the computer, you just erase the file, right? So you're not allowed going beyond what is permissible. So even the level of encounter, the longer it needs to be at the level of the evil itself, it needs to be at the level of the evil itself. So you need to make sure that you're not going beyond those grounds.
And number five, is that he should personally remove the evil if he has the ability or rights to do so. If not, he should seek someone's help and assistance. So this concept of you know, what I need to do it myself is not necessarily true. Sometimes you may not be able to do it, but you know, someone that is able to do it. So at that time, you call the person that is able to do it. So you see someone being mugged. And you know what you're like a skinny little guy, you don't run very fast, you're not very strong. Whereas the guy that's robbing Not only does he have a weapon, but he's like this big, muscular guy, and he's like a football player, right? He runs like he's a truck.
So you try to go and eradicate evil at that time with your hand is going to be foolish and stupid, right? At that time call for help call the police caught someone that is able to do something, but to sit there as a bystandard and do nothing about it. You know, this is a huge problem. And I was telling this to Abdullah. But you know, recently, I was in a situation where there was a group of Muslims just watching a guy getting beaten up right there, we're just watching. He was a drunk individual getting beaten up by by four other people. And Muslims are just standing there the whole time. And in fact, you know, what's even more sad was that, you know, someone's got their phone, and
it's like, let me record this guy getting beaten up. And it's like, these are like the problems in our society, that you know, we've made entertainment out of things that were meant to be eradicated from the community, right? So as Muslims, you can't just be a bystandard of something evil is happening in some action needs to be taken. Either you're trying to do it yourself or you're not able to do it, then you call someone that is able to do it, you call it someone that is able to do it.
Now the Messenger of Allah sallallahu alayhi wa sallam he goes on to say, if he is not able to do so, if he is not able to do so. So when would a person not be able to do so
a person disqualifies himself from changing from changing and eradicating evil due to two conditions. Number one is physical. And number two is spiritual and knowledge based. So in terms of physical, you want to look at, will this bring any physical harm to me if I eradicate this evil? And if the answer is yes, that it is a physical harm that will take place, then you shouldn't, you know, go and eradicate that evil. It's very important to protect yourself in that situation. And don't embark upon a situation where you will be harmed, don't embark upon a situation where you know for sure will be will be harmed. Number two is having knowledge and that spiritual level, having
knowledge and that spiritual insight, rather, and that situation before you can actually forbid evil, then you need to have knowledge, right? You need to have that spiritual enlightenment as to why you're doing it. And only then is a person actually capable of it only then is a person capable of it. And I want to go through eight case scenarios in Sharla. And then we'll conclude over there
and we'll do the the second part of the Hadith on Wednesday inshallah. So case scenario number one, the person believes he can change the evil with his hand, and he fears no harm for himself, but changing the evil will lead to a greater evil. So do you guys understand this scenario? He's changing with his hand, he fears no harm for himself, but the evil will lead to a greater evil. Should he eradicate evil at this time? No, the answer is no. He should not end
Upon this insane era himolla
This goes back to the statement. The story of Eman Samia Rahim Allah about eradicating evil, right? If he stopped those soldiers from drinking alcohol, they would have killed other Muslims, they would have raped the Muslim women, they would have, you know, done terrible other things. At that time, certain evil should not be eradicated because the evil that's going to come out is even greater.
There's a nice story of Bible claimed by him alive no claim stated that if a person saw empires in wicked people gambling, it would not be wise to stop them from doing so unless the person takes them to an act, which is more beloved to Allah than the act that they were performing. Otherwise, it will leave them alone, as the current evil they are performing is much less than what they usually do. So for example, you see gangsters and thugs, you know, they're wasting their time gambling, let them be busy with their gambling, as long as you're not harming the face of the people physically at that time. They're not robbing people, they're not killing people. This is what he was trying to say that
one evil should not be eradicated at the expense of a greater evil. And if and this is a very important point over here, that particularly when it comes to, you know, educating the Muslim community, is that we're very easy to point out what is haram. But we don't want to provide alternatives. And even if no claim, Rahim Allah, this is what he's saying that if you don't provide people with alternatives, this will actually bring about a greater evil. So whenever you perform the eradication of evil, also make sure that you have an alternative to it as well. So your children are doing things they shouldn't do, then get them in a situation where they're doing things that they
shouldn't be doing. Right, always having to always have an alternative, always have an alternative. case scenario number two, the person can stop the evil with his hand with no fear of harm, believing that it would result in an equivalent evil. So what does he do, then? He should still do it or should even do it.
Fantastic. How about do we have another opinion, anyone saying that you know what, he should eradicate the evil, because this is part of his responsibility.
No one agrees with that. So let me reread the scenario for you, the person can stop the evil with his hand, with no fear of harm, but believing that it would result in an equivalent amount of evil.
Who's gonna give me an answer to this.
I mean, most things in life are like that, right? You believe that this will happen, and you're not sure of the actual outcome until it happens itself. Over here, the scholars actually said that this is up to the age, the height of the person, right, it is up to the person to to deduce for himself that will it truly create an equal amount of evil, unlimited Miata, Himalayan Emmanuel ghazali, when the scenarios presented to them, we said the best case scenario, the vast majority of scenarios, the will always be greater or less, very, very, extremely rarely, will the evil actually be of the same level, right? Very rarely will that happen. So this case scenario, in fact, may not even be
accurate, but they said it over here, the person has to make it to the house, that he should try to judge and deduce for himself, what is going to happen, and it's very, very rare that the evil will be at that same level, but it's usually greater or less than case scenario number three, the person does not have the knowledge to recognize what is truly an evil. What did he do at that time, at that time, he does not have to do anything at all, rather, he should go and learn to take action without knowledge is very, very dangerous. And this is why the scholars they have said, to have a little bit of knowledge is something that is very, very dangerous. When people get a little bit of knowledge,
without context without proper understanding. That is when they do actions that are very detrimental and very harmful. And we are seeing the normal living our communities are living examples of this, people get a little bit of knowledge, and they take grave action towards it. But that's not the action that's meant to be taken. That's not the action that is meant to be taken. So the first step for those people is that they should go and seek knowledge and then learn to act at that time. case scenario number four, the person can remove the evil without any resultant evil, and the only harm that he fears is verbal abuse, the only harm that he fears is verbal abuse. Should he go ahead and
eradicate that evil? Yes, he should, because the verbal abuse in the eyes of the *tier. as painful as it as it may be, you know, it's not valid to prevent you from eradicating that evil. You know, what's that thing that we used to say as kids
sticks and stones may break my bones but names will never hurt me, right? This is something we're taught as kids, and you apply this over here, that as long as they're not throwing sticks and stones at you, let them call you all the names that that they want, right? But you should eradicate that evil even if you get verbal abuse. Number five, the person has the physical ability to act, but he believes you will not be able to remove the evil and he expects he will be harmed to do so if he tries. So there are two things happening over here. Number one, he believes that he will not be able to remove that
Evil, and he also expects you will be harmed if he tries to do so, in this situation, very clear answer, he does not try to eradicate that evil. because number one, your belief is telling you look, you're not going to be able to change it anyways. So don't try to change it right. And on top of that, you might be harmed as well, it's better not to change it. Number six, the person can stop or less than the evil, and he fears no harm, or resultant evil. so in this situation, if you're able to stop it or lessen it, then this is what you should do, particularly if you're not fearing anything. Number seven, the person believes that he's not going to be able to stop or lessen the evil. And he
also fears no harm, if he does act to stop the evil. And I think it's a crucial one. So let me repeat it.
The person believes that he is not going to be able to stop or lessen the evil. And he also fears no harm. If he does act to stop the evil. What should you do in that situation?
Sorry, raise your hand if you have an answer, please. Because I know.
Go ahead. My brother in the back. Yeah.
He should try. Okay, uncle, what are you gonna say?
There's no benefit there. Are you? What do you think?
Okay, fantastic. Fantastic. And, again, the scroller is different over here, that if, you know, if you can't physically do anything, does that mean you do nothing at all? And the answer to that is, there's two elements to this. One is the act of changing the evil. And number two is the accountability in front of Allah subhanho wa, taala. Right. Those are two things that should not be confused. That just because you don't have the ability to change something, it doesn't mean that you don't have any accountability in front of Allah subhanho wa Taala. And, in fact, in the Quran, Allah subhanaw taala gives us an example of a people that, you know, they were like, why are you speaking
out against this evil, when you know, these people aren't going to change? Right? These people responded by saying in the Quran, that we're doing it so that we won't have accountability in front of Allah subhanho wa Taala, so that we will not have accountability in front of Allah subhanho wa Taala. So we're here. The point is, that yes, you may physically not be able to do something. But that should not prevent you from educating the people and speaking out against it that should not prevent you from educating the people and speaking out against it. And then the last case scenario is the person believes he can remove or less than the evil, but he knows that harm will come to him,
he knows that harm will come to him. And over here, and what the scholars have said, is that harm that possible harm needs to be assessed. Right. So if it's a great harm, then definitely it should not you should not embark upon this whatsoever. However, if it's a little harm that you can bear, then this is up to you if you're willing to bear that harm or not. Now, what is the Sharia actually say about this? The city actually says that if you were to be sincere, and you were killed in that manner, and your intention was not to be killed, then in fact, this is the death of a Shaheed This is considered the death of a Shaheed and any harm that comes to you even if you didn't know about
that harm is going to come then inshallah you will be rewarded for that harm. But one cannot intentionally put himself in a situation where he will be harmed. So if you know that you will definitely be harmed you can do in that situation. But if you know that you might be harmed, you might not be harmed, you know the level of that harm. Then over there you may want to assess the situation and your level of tolerance. But understand that any harm that does come your way, then inshallah you are compensated for it with Allah subhanho wa Taala. And if you were to die in that situation, then you would be considered a Shaheed if you were to die in that situation, then you
would be considered a Shaheed.
You guys want to continue five more pages can continue for five more pages, because usually I stop at nine o'clock. But I'd like to do these five more pages and then we can stop. Then the second part of the Hadith, the Messenger of Allah Azza wa sallam, he goes on to say that he must change it with his tongue, then he must change it with his tongue, and change with the tongue is of two types. The first type is where you actually educate the people directly. You tell them this is how long they should not be done. This is why you shouldn't be doing it. That is, you know, one level of eradicating evil with the tongue. The second level of eradicating evil with the tongue is calling
for help, right? So in that situation where that person is being robbed, you can't do anything about it. It doesn't mean you stay silent, but rather you call the police to call for help at that time, and that is how you eradicate evil. Now when it comes to the steps of eradicating evil with the tunc, there's actually guidelines that the Messenger of Allah sallallahu alayhi wa sallam teaches us in terms of eradicating evil. Number one, the first steps that should be taken as eradicate evil, indirectly with the trunk. So for example, you see someone doing something wrong. You shouldn't publicly announce, you know, also and so you know, you're doing something wrong. Stop doing this
ronk the Messenger of Allah sallallahu alayhi wa sallam, he wouldn't do that, but rather he would publicly address the people and he says, You know what, there is a group of people
You know, why would they do x y, Zed? Why would they do X, Y, and Zed, and so on. This is like a funny story from my, from my days in college, we had a very, like emotional coffee. And I remember one of the quote was, and he's like, you know, brother x y, Zed, he was sitting with a girl on the bench, you know, how could he do something like this. So that's like public humiliation of an individual.
And the brothers there. And it's like, you don't remember how what happened with, you know, everyone that someone's having at the door, everyone looked at the door, as like, everyone forgot about the team. And they're just focusing on this brother.
And you know, at that time, and obviously, it was very well intended, he thought, you know what, this is what the Sharia wants me to do is like to publicly humiliate him, but the what Islam calls for is an indirect approach first. And if that indirect approach doesn't work, then you take a direct approach, then you take a direct approach. So step number two is when you take that direct approach is you use gentleness and softness in your direct approach. And this cannot be emphasized enough that a lot of the times when people start to take that direct approach, it's very harsh, very like condescending that you know, you're going to the health where, you know, if you if you don't
stop, that is not the approach that Allah subhanaw taala taught the prophets and messengers. In fact, when you look at the one of the very first commandments, that Allah subhanho wa Taala gives musante Solomon how long he says Kula Allah who called and lay in the Allahu Allah yaksha that say that you don't succeed to him a very soft and kind word to who to play around, seated around the very soft and kind word in hopes that he will reflect or that he may start to fear Allah subhanho wa Taala. Right. So the very first approach, it needs to be soft, and this is the foundation and our, that our foundation in Tao is not based upon harshness, it is based upon softness, and gentleness,
right? The Messenger of Allah sent me tells us that gentleness is not instilled in anything, except that it beautifies it, and it's not taken away from anything, except that it makes it ugly. And honestly, this is what we've seen that this happening with our that when Tao became harsh, the Tao became very, very ugly. People didn't want anything to do with Islam, right? They're like, why would we want this faith when it's all about harshness, but in reality, our religion is based upon gentleness and softness, right? And that's what we need to preach to the people. That is what we need to preach to the people. So now a question may arise. When are we allowed to use harshness? Are
there any times that we're allowed to use harshness? And the scholars, they looked at the Syrah and he came up with three times where it is justified to use harshness. So they're not saying that you have to use harshness? But he said in these three cases, it would be justified meaning so that the foundation is still gentleness, but at certain times hardness toughness is justified. The first time it is justified is when the crime is against Allah subhanho wa Taala himself when the crime is against Allah subhanho wa Taala himself. So any of those punishments that require a punishment, that is a crime against Allah subhanho wa Taala. At that time, it is justified to be harsh, and we saw
this in the Messenger of Allah sallallahu alayhi wa sallam, when
I was a noble woman, she was caught stealing from the people. She was caught stealing from the people. So they came and spoke to some of those eight and he said yo sama, you know what, your very beloved to the Prophet sallallahu alayhi wa sallam, please intercede? You know, for us in this matter process and loves you a lot, you know, let this woman go. When celebrando zayde came to the Prophet sallallahu alayhi wa sallam the Prophet sallallahu alayhi wa sallam, he got very, very angry. He's like, Are you trying to intercede and one of the producers from the producer of Allah subhanho wa Taala. He says way more law Hello in the form of Mohammed Soraka nakazato yada, that
will By Allah, if even it was fought the mother daughter Muhammad sallallahu alayhi wa sallam that day this I would have chopped off her hand. And this shows her this shows us as a community that there is no sense of favoritism. It's not about you know, my family, my tribe, my nation, my ethnicity, but when it comes to the punishments of Allah subhanho wa Taala then the harsh approach can be taken by the tongue, the harsh approach can be taken by the tongue, right? So when it comes to the punishments of Allah subhanho wa Taala. It is justified. Number two, is when an individual or a group of people the mock Islam, they mock Allah subhanho wa Taala, the mock the Prophet sallallahu
alayhi wa sallam at that time, it will be justified to take a harsh approach, because Allah subhanho wa Taala, this Deen the Prophet sallallahu alayhi wa sallam, they're more beloved to us than our own mother, right? And if anyone says anything about our mother, you know, we get extremely upset. So just like we will get upset at that time, we are justified to get upset at that time as well. We're justified to get at that upset at that time, as well. And the third time that he mentioned that it is justified to become harsh, is if the person is one who should know better or from whom one would expect better. And then at that time, one may resort to harshness. So for example, you've told this
Time and time again, right like 1000 times have gone by, you've been very, very soft with them, then that last time, you know what harshness may be justified. Some people, they don't listen to gentleness, they don't listen to softness, and they will only respond to harshness. So at that time, it may be justified at that time, it may be justified.
So now, this only leaves us with the last portion of the Hadith, but there's a lot of deep understanding of the last portion of Hadith, which will take us some time, which I don't want to delve into. Well just leave you with one quote from Abdullah bin Machado, Allahu anhu. Give it perspective for the next halaqa he says soon those who live amongst you will see evil and he will not be able to do anything about it, other than to have Allah know that he hates it, other than to have Allah know that he hates it. And this was said by a billion years old, you know, 1400 years ago span of law, and it's as if he's speaking about our time right now that we have nothing to do you
know, in terms of changing that evil, except that we let Allah subhanaw taala know that Oh Allah, we're not content and happy with this evil inshallah on Wednesdays, Chanukah will continue and finish off this hadith as well as start with Hadith number 35. In terms of what does Islamic brotherhood look like? There'll be a hadith number 35 billion, Allahu Allah. Allahu taala Allah sallallahu Sallam roboticle in the Vienna Muhammad, wa ala alihi wa sahbihi wa sallam will open up the floor for question and answers. inshallah, if you guys have any questions.
I mean, of course, there's always a chance that Allah subhanho wa Taala will guide people, but it's like, you know, you've tried your utmost best, and nothing has worked with them. But it doesn't mean that you should ever lose hope in people. Right? That that's the key point. Yeah, you can keep on trying, but you may want to put your efforts elsewhere. Right. Exactly, exactly. That. So that's what's being said over here. So there's no case that is absolutely lost. And the only example we know is, you know, either someone's dead, or at least, you know, those are the only two exams for everyone else, there's always hope that Allah subhanaw taala will guide them. But what is being said
over here is, you can either spend your time with people that don't want to listen to you, or you can spend your time with people that actually are willing to learn is more productive to spend your time with people that are willing to learn than to constantly spend your time with people that are literally like, you know, brick walls that don't want anything to do with you. Or lohana.
Any other questions?
In what sense?
Right. I mean, see, that's the one of the beautiful things about being a prophet is that while you're always in danger, you're always having like a million melodica, you know, there to protect you as well. So you're like guaranteed Ellis protection. And this is, I think, a very valuable lesson, that when a person establishes, you know, the the role of, you know, someone that eradicates evil, he's an Imam, he is like a scholarly community. He has that higher level of accountability. And you need to understand that yes, you will be threatened, things will happen. But at the end of the day, nothing will happen by except by the permission of Allah subhanho wa Taala. No one can harm
you, except by the permission of Allah subhana wa Tada. So our faith in Allah subhana wa, tada needs to be greater than our fear of the people.
To Allah, then show me the data definitely of a shade.
Of course, no. inshallah, will we pray that they're accepted that shade? Go ahead.
So rather than eradicating one evil, you're trying to overhaul the whole system itself. And I believe if that is actually doable, then yes, that is a smarter approach to take that you don't, you know, engage in small battles if you're preparing for a bigger war. Right. and in this situation, I believe that will be the case. If you truly believe that reform is possible than reform with something greater than eradicating a small evil. Writing in a small evil is only
Want to bring out a small amount of good, a small amount of good was that total reform? And obviously, that's something that is good. But obviously, this is something that needs to be initiated with the advice of the people of knowledge, right? There's you shouldn't just have blind activism. And that's what we see a lot of the times blind activism, it leads to people dying, people being present, and no change actually being brought about, whereas activism that has knowledge base base, a knowledge basis than that isn't, then that is a change that will actually be brought about, and that's what we're hoping for, and the knowledge base change, rather than just blind activism.
Last two, three questions, inshallah. Go ahead.
Fantastic, very good question. She have a non believer he's drinking alcohol, should we tell him not to drink alcohol? So this answer has three levels to it. Level number one is, are you living in a Muslim community and society where alcohol is actually forbidden? So if that is the case, we live in an Islamic Society, a Muslim community where alcohol is actually forbidden than Yes, you have the responsibility of making sure that he doesn't drink? That's number one. Number two is what if you don't live in a Muslim community and society, then what did you do at that time? In that situation? There's two things that need to be understood. Number one, is your act of generosity towards
mankind, that is fine. What's other prohibited alcohol due to the evil and harm that is in it, right? So over here, even though this person may not believe in Allah subhanho, wa Taala, this person is still harming himself, right? He's losing his mental faculties. And it wouldn't be right as a human being that you let someone do that intentionally. So if you have the ability to speak to them. The humane thing is that tell them look, you don't say this is how long because he doesn't care about how long but you come with the approach that you know what, this isn't good for your mind, it isn't good for your liver and kidneys. It's not good for the decision that you're going to
make x y Zed and this is the responsibility that you have. Number three, is not this is like, you know, an issue that are the kofod actually Makati boonville for Australia that are they actually, you know, obliged to with the secondary issues of the Sharia. And a conclusion that at least for what I studied, is that they are obliged to the photo of the Sharia, but only after they take their Shahada. So this should be like an ideal opportunity to to give down to the person Hey, did you know that in Islam alcohol is how long? Because it wants to protect, you know, mental faculties, it wants to protect decisions, you know, and all these other things. Right? So that might be a good
opportunity to make downwards. Well, a lot of Tanana brother here, go ahead.
So what did you have in mind?
And then that's it. Okay, so with a roommate, you don't really actually have much authority, because you guys are joint partners in an apartment, right? So there's no real authority one over the other. so in this situation, the best that you can do is, you know, create an environment that is conducive to Salah. So for example, you have an advanced clock that blasts extremely loud, right in shall who is going to wake up for fudger if you decide to not do that, like that's like, hey, between him and him. You know, if you ever have friends over us, praying in JAMA, you know, you can tell your roommate can say he didn't what come and pray with us? No, we can pray together. Number three, I've
always found that if you bring a social aspect to religion, that always works a lot better. So telling people come play with us, that doesn't work well, but say, hey, look, you know, we brought over some food, why don't you come eat with us? Then while you're eating or before the food is served? You're like, Hey, you know what, it's gonna be a little while before the food's ready. Why don't we pre show before the food's ready. And in that situation, these guys like I want my food. But if I don't reach out with them, I'm not gonna get it. You know, that'd be like a good opportunity. So you can be very creative with that. And, and from experience, you know what?
Speaking down to people being harsh with them, it never works. You know, at the end, we might end up feeling good, but that feeling good is like a deception from shaytaan because that goal wasn't achieved and you have nothing to feel good about it at that time.
And our last question, who was the last question? Yes, brother, what's happening man?
was the best way if the person has the ability to score
fantastic Okay, so over here, we will look at two types of knowledge that are needed. One which is a knowledge by necessity. So for example, every Muslim knows that you have to pray every Muslim knows that killing is haram. Every Muslim knows that Zina is heroin, right? These are things that regardless of how practicing or non practicing you are, everyone knows about. So in this in those situations, every Muslim can speak about that evil and
eradicate that evil because everyone knows about it, but then there's certain things that only a knowledgeable person will know about right. So, for example, the concept of like militant nebby, right, or the concept of, you know, celebrating other other celebrations or something very detailed and minute, only a person with knowledge will have detailed knowledge about that. So, the average layman should not embark upon that, because he doesn't have knowledge, even though he himself is certain of his position, right. But at that time, you should gain more knowledge, learn more, or perhaps get a personal knowledge and use them to eradicate that evil instead. lohana will conclude
with that semantic alone will become like a shadow law La Land sakurako to be Nick