Azami 14700

It was narrated by Ibn Majah (4017), Ahmad (11735), and Ibn Hibban graded it sahih (7368), all from the hadith of Yahya bin Saeed, who said, Abdullah bin Abdul-Rahman Abu Tawala told us, Nahar Abdi told us that he heard Abu Saeed Khudri say, and then he related it. Its chain is hasan because of Nahar Abdi, whose hadith is hasan.It was also narrated from Abu Saeed that the Messenger of Allah ﷺ said, "None of you should belittle himself." They said, "O Messenger of Allah, how does one of us belittle himself?" He said, "He sees a matter concerning which he has something to say for the sake of Allah, but he does not speak about it. Then Allah will say to him on the Day of Resurrection, 'What kept you from speaking about such and such?' He will say, 'Fear of people.' Allah will say, 'Rather, it was Me you should have feared more.'"This was narrated by Ibn Majah (4008) and Ahmad (11255), both by way of Amash, from Amr bin Mura, from Abu Bakhtari, from Abu Saeed, who related it. Abu Bakhtari is Saeed bin Firuz Tai, who did not hear from Abu Saeed Khudri, there being a man between them. Ahmad (11868) narrated it by way of Shuba, from Amr bin Mura, from Abu Bakhtari, from a man, from Abu Saeed, who related it. The correct view is that of Shuba, as Daraqutni said in al-Ilal (11/354), and it contains an unnamed man.On this subject there is also a report from Abdullah bin Masud, who said, I came to the Prophet ﷺ while he was in a red leather tent with about forty men, and he said, "You will be granted victories, given triumphs, and blessed with success. Whoever among you lives to see that should fear Allah, enjoin what is good, forbid what is wrong, and maintain ties with his relatives. Whoever deliberately attributes a lie to me should take his place in the Fire. The one who helps his people in a matter that is not right is like a camel that has fallen into a well and is being pulled out by its tail."This was narrated by Ahmad (3801, 4694), Abu Dawud (5117-5118), Tirmidhi (2257), and Ibn Majah (30), all through various routes from Simak bin Harb, from Abdul-Rahman bin Abdullah bin Masud, from his father, who related it. The wording given is Ahmad's in the first instance, and some of them abridged it. Tirmidhi said, "This is a hasan sahih hadith." I say, whether Abdul-Rahman bin Abdullah bin Masud heard from his father is a matter of dispute, and the correct view is that he heard only four hadiths from his father, and this is not one of them, though some of its statements have sound foundations elsewhere. The grading of sahih given by Tirmidhi and others rests on the fact that this hadith comes from members of the Prophet's household, who are well known, and none of them is suspect.An important benefit, the rules governing objecting to wrongdoing.The eminent scholar Ibn Qayyim said in his book Ilam al-Muwaqqiin (4/3), "The Prophet ﷺ legislated for his nation the obligation of objecting to wrongdoing, so that by this objection there would be brought about the good that Allah and His Messenger love. But if objecting to a wrong necessarily leads to something more objectionable and more hateful to Allah and His Messenger, then objecting to it is not permissible, even though Allah hates it and detests those who do it. This is like objecting to kings and rulers by rising up against them, for that is the foundation of every evil and every upheaval until the end of time.Objecting to wrongdoing has four levels. The first is that the wrong disappears and is replaced by its opposite. The second is that it diminishes, even if it does not disappear entirely. The third is that it is replaced by something similar to it. The fourth is that it is replaced by something worse than it. The first two levels are permitted, the third is a matter for individual judgment, and the fourth is forbidden." End of quote.Now, commanding what is good and forbidding what is wrong is a communal obligation, if some undertake it, it falls away from the rest, but if everyone neglects it, every person capable of doing it bears sin without excuse. It becomes an individual obligation upon anyone who is able to remove the wrong himself, such as someone who sees his wife, children, or servant committing a wrong.Objection is obligatory regarding matters the scholars agree upon, but regarding matters of dispute there is no objection, because according to one school of thought every scholar who exercises independent judgment is correct, and this is the view preferred by many careful scholars, while according to the other school only one view is correct, though the one who is mistaken is not identifiable to us, and the sin is lifted from him. Scholars and ordinary Muslims alike share in addressing outward matters, such as commanding prayer and fasting, and forbidding fornication, wine drinking, striking others, cursing, and the like. But when a matter concerns fine details of actions and statements, and matters that require independent judgment, ordinary people have no role in it, this belongs to scholars alone.The one who commands good and forbids wrong has no right to investigate, search, spy, or force entry into homes based on mere suspicion, unless someone he trusts informs him, saying, "A man is alone with another man intending to kill him," or "he is alone with a woman intending to commit fornication with her," or "he intends to sell wine or hashish." In such cases it is permissible to investigate and force entry, out of concern that an opportunity to prevent something irreversible might be lost.As for his saying, "and if he is unable, then with his heart," this means that he objects to it in his heart and does not approve of it. This does not remove or change the wrong, but it is what lies within his capacity. This hadith is evidence that whoever fears for himself being killed, beaten, or exiled is excused from changing the wrong, according to the soundest opinion among scholars.Objection to wrongdoing should be done privately. Sulayman Khawwas said, "Whoever advises his brother privately between the two of them, that is sincere counsel, but whoever admonishes him publicly before people has only exposed him."This was narrated by Ibn Abu Dunya in al-Amr bi-l-Maruf wa-l-Nahy an al-Munkar (no. 58).