. Li (cont.)

Other Points Related to This Hadith • It is part of Allah's mercy upon His servants that He does not hold them responsible for things which are beyond their ability or control. • It must be realized that what is meant by "incapability" is a case where a person believes that most likely the results will be harmful. This might be based on previous experience or knowing the nature of the people that he is dealing with. It is not referring to cases where the person is just dreaming or speculating that something negative might occur while, in reality, he has no reason or proof to expect such a negative result. In that case, the person is still obliged to change the evil. It is only when he is fairly certain or has strong reason to believe that negative results will occur that he is then excused.1 • If a person destroys another's belonging and that article was something for which there is no benefit from an Islamic perspective, such as musical instruments, he is not required to reimburse the owner for his damages. Such articles have no value to them and, thus, cannot be reimbursed. However, some things are evil but not completely. In other words, they may also contain some good to them. Al-Masood says that if a person owns a book, for example, and some of it is good while some of it is evil, the evil parts only should be removed and destroyed and the remainder of the person's property, the book, should not be harmed.2 • The command to order good and forbid evil is irrespective of the person that one is dealing with. In other words, even if one is dealing with the ruler of the land or a famous scholar, if he is performing an evil, he should be stopped from his evil or encouraged to change his ways. One must make sure to stop the evil in such a way that it does not lead to more evil. This is 1 Cf., al-Bugha and Mistu, p. 258. 2 Al-Masood, p. 24. Commentary on the 40 Hadith of al-Nawawi especially true with respect to the rulers and scholars. Bringing down scholars and religious people or exposing their small mistakes may be very harmful, as people may lose confidence in their religion. Similarly, overly criticizing rulers may lead to greater harm as civil rebellion and unrest can break out. However, rulers are in need of reminders and correction as much as any one else. This was the way established by the rightly-guided caliphs. Abu Bakr once said, "I have been appointed the ruler over you but I am not the best among you. If I do well, assist me. If I do wrong, straighten me out. Obey me as long as I obey Allah concerning you. If I disobey him, there is no obedience for me upon you." Umar also said, "There is no good in you [citizens] if you do not say it [words of advice] and there is no good in us [rulers] if we do not accept it." Saeed ibn Jubair said to ibn Abbas, "Should I order the leader what is good and keep him from evil?" He answered, "If you fear that he will kill you, then no." He continued asking the question until ibn Abbas finally said, "If you must do so, then make it between you and him."1 Imam al-Haramain stated that if the leader was unjust and could not be corrected by speech, the leaders of the country, who are known as ahl-hill wa al-aqd, should remove him from the rule. Al-Nawawi points out, though, that this is to be done only if it will not lead to greater harm.2 In other words, one must do one's best to avoid bloodshed and the harming of the Muslim masses. • Related to the previous point, one should also not allow one's friendship, closeness or need of another influence him when it comes to eradicating evil. If a Muslim has a close Muslim friend who is doing evil, he should try to stop him. He should not value his friendship more than Allah's command and compromise his religion for his friend. Indeed, if the other Muslim were a true friend, he would not put his companion into a situation where he has to choose between his friendship or pleasing Allah.3 Similarly, one should not allow blood relationship to affect how one views evil. Sometimes people remain quiet or excuse evil when it is done by their parents although they would never accept such evil if it were done by others. This is indeed a great test for the human when he sees evil coming from someone so close and beloved to himself. But he must decide whether to stand up for the sake of Allah or to forget about Allah because of his parents. One of the greatest trials a person faces is seeing evil from a person whom he is financially in need of.