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The tongue must be used to speak the truth if the hand cannot enforce it

Weekly Sultaniyya Hadith Source Week No: 40


The tongue must be used to speak the truth if the hand cannot enforce it

Hadith 51, Whoever from amongst you sees an evil should change it by his hand, if he is unable to do so then he should change it by his tongue (by speaking against it), and if he is unable to do so then he should reject it in his heart - and this is the weakest of Iman (Muslim)

Commentary:

A: The order mentioned in the hadith - to change - is a binding order considered an obligation according to ijma'a, and is part of enjoining the good and forbidding the evil which is obligated in the Quran, Sunnah and consensus of the companions, as mentioned by Imam Nawawi.

B: Enjoining the good and forbidding the evil is a collective duty, if some of the people carry it out then the intent is met and the obligation is lifted, but if it is neglected then everyone is responsible and sinful.

C: According to Imam Nawawi it is not a condition that the person who is enjoining the good or forbidding the evil is completely free from the issue themselves, they may not be fulfilling the whole good themselves or keeping away from the whole evil completely, but this does not mean he cannot enjoin it, knowing it applies to himself first and on others as well.

D: The order is not restricting to particular people such as people in authority such as the ruler or judges, or people of particular qualifications such as the scholars, but rather is general to all people as understood by the generality of " من راي منكم "

E: The evil mentioned must be an agreed upon munkar, and there is no inkaar (preventing/ condemning others) on issues of differences between scholars.

F: Sheikh ibn Taymiyya mentioned 3 conditions for the issue of enjoining the good and forbidding the evil - knowledge prior to the action (and this will be in accordance to the issue, so an open clear issue well known to the Muslims such as abandoning the prayer or ruling by other than the Shari'ah does not require for example someone to be scholar to enjoin or forbid), reason and forbearance while carrying out the action (in order to deliver the message in the most effective way and to be free from blame and accusation), and patience after the action (since whoever does this action will be afflicted with trials and tribulations by those they face).

G: The narration explains that if it is not possible to change the evil through force or authority, then it is necessary to speak against it.

H: It is narrated that 'Isa bin Dinar, one of the famous tabi' taabieen said "There is no backbiting in three – the tyrant ruler, a faasiq who is openly sinful, and someone only of pure innovation"

Hadith with commentary each week, taken from The Sixty Sultaniyya compiled by Abu Luqman Fathullah
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Selected Hadith Commentary

Narrated: Abu Huraira
that a man said to the Prophet, sallallahu 'alayhi wasallam: "Advise me! "The Prophet said, "Do not become angry and furious." The man asked (the same) again and again, and the Prophet said in each case, "Do not become angry and furious." [Al-Bukhari; Vol. 8 No. 137]
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Fortress of the Muslim

Supplication for seeking guidance in forming a decision or choosing the proper course...etc (Al-Istikharah)
On the authority of Jabir Ibn Abdullah (ra) he said: The Prophet would instruct us to pray for guidance in all of our concerns, just as he would teach us a chapter from the Quran. He (saw) would say If any of you intends to undertake a matter then let him pray two supererogatory units (two rakah nafilah) of prayer and after which he should supplicate: اللّهُـمَّ إِنِّـي أَسْتَخيـرُكَ بِعِاْـمِك، وَأسْتَقْـدِرُكَ بِقُـدْرَتِـك، وَأَسْـألُـكَ مِنْ فَضْـلِكَ العَظـيم، فَإِنَّـكَ تَقْـدِرُ وَلا أَقْـدِر، وَتَـعْلَـمُ وَلا أَعْلَـم، وَأَنْـتَ عَلاّمُ الغُـيوب، اللّهُـمَّ إِنْ كُنْـتَ تَعْـلَمُ أَنَّ هـذا الأمْـرَ- وَيُسَـمِّي حاجَتَـه - خَـيْرٌ لي في دينـي وَمَعـاشي وَعاقِـبَةِ أَمْـري، فَاقْـدُرْهُ لي وَيَسِّـرْهُ لي ثـمَّ بارِكْ لي فيـه، وَإِنْ كُنْـتَ تَعْـلَمُ أَنَّ هـذا الأمْـرَ شَـرٌ لي في دينـي وَمَعـاشي وَعاقِـبَةِ أَمْـري، فَاصْرِفْـهُ وَاصْرِفْني عَنْـهُ وَاقْـدُرْ لي الخَـيْرَ حَيْـثُ كانَ ثُـمَّ أَرْضِـني بِـه

O Allah, I seek Your counsel by Your knowledge and by Your power I seek strength and I ask You from Your immense favour, for verily You are able while I am not and verily You know while I do not and You are the Knower of the unseen. O Allah, if You know this affair -and here he mentions his need- to be good for me in relation to my religion, my life, and end, then decree and facilitate it for me, and bless me with it, and if You know this affair to be ill for me towards my religion, my life, and end, then remove it from me and remove me from it, and decree for me what is good wherever it be and make me satisfied with such. One who seeks guidance from his Creator and consults his fellow believers and then remains firm in his resolve does not regret, for Allah has said: وَشـاوِرْهُـم في الأمْـرِ فَـإِذا عَـزَمْـتَ فَتَوَكّـلْ عَلـى الله( ...and consult them in the affair. Then when you have taken a decision, put your trust in Allah... (chapter 3 verse 159)
Supplication for seeking guidance in forming a decision or choosing the proper course...etc (Al-Istikharah)
Fortress of the Muslim

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