Originally Posted by AbdullahAziz
News and shariah of deen are two diffent things, shariah always takes precedence over news.
The deen is never fully complete until the leaders, judges and citizens live and rule by the law of Allah - therefore being content with lack of justice is flawed and unstable. Effort is required to the best reasonable ability of each individual or there may come a time when Allah refuses to listen to the calls of distress of a nation when it becomes ensnared by it's inevitable oppression due to unjust Godless rule.
Judging by the hukm of Allah is a part of amr bil ma'roof and nahi 'an-il-munkar.
Thinking logically points to the fact that living under secularism often forces compromise with falsehood for any 'ulamaa who have status and live safely - and the contentment of mankind with living under the rule of tyrants who show arrogance towards Allah makes those who actually strive with might and main in Allah's way become targeted - and such compound oppression inevitably draws the wrath of Allah upon mankind.
On the authority of Abu Sa’eed al-Khudree (may Allah be pleased with him) who said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say, “Whosoever of you sees an evil, let him change it with his hand; and if he is not able to do so, then [let him change it] with his tongue; and if he is not able to do so, then with his heart — and that is the weakest of faith.” [Muslim]
On the authority of Abu Sa’eed al-Khudree (may Allah be pleased with him) who said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:
“Whosoever of you sees an evil (injustice), let him/her change it with his/her hand (power, authority, strength, might, leverage);
and if he/she is not able to do so, then [let him/her change it] with his/her tongue (explaining, protesting, pleading, speaking out, openly calling it out injustice as injustice, declaring openly one's own innocence of injustice);
and if he/she is not able to do so, then with his/her heart (karh, dismay, dislike, hate, feel repulsed) — and that is the weakest of faith.”
This is an important hadith because it shows that Muslims should not be innocent bystanders – we are obliged to do something to stop wrongdoing. It also outlines to us the order in which we must do something.
If you see something wrong, the first point of call is to physically stop it (“…change it with his hand…”). For example, the Prophet (peace be upon him) said: “The parable of myself and the people is that of a man who lit a fire. When it illuminated its surroundings, the moths and other creatures which are attracted to light began to fall into it. He began to pull them out of the fire, but they overwhelmed him and continued to fall into it. I am the one pulling you away from the fire, but you keep going headlong into it.” [Sahîh al-Bukhârî (6002)].
It is not enough for us to keep ourselves away from wrongdoing, we must help others as well, and stop them from falling into wrongdoing, and sins which could lead to the Hellfire. This part of the hadith also refers to stopping people from doing wrong to others or to yourself. Nowadays, there are many people who will not raise a finger to stop anti-social behaviour – this is not the characteristic of the righteous Muslim. If we have the ability to stop a crime or offence, then we must, no matter how small the action.
If you are not physically able to change things or stop wrongdoings, then you must speak out against it, or advise against it, or advise a better way, or even call for help (“…[let him change it] with his tongue…”). We shouldn’t remain silent when we have the ability to speak up. You can warn someone against doing wrong, advise them to change their ways. Communication is not a pointless action – it can lead to bigger things. Campaigning can help but people do need to be focused on campaigns that actual achieve something, rather than those that hit brick walls.
Finally, if you are powerless to act on any of the two methods above, then you must oppose it in your heart. As Muslims, we do not accept wrongdoings nor resign ourselves to living out lives where there is no opposition to wrongdoings. We do not lie and let the wrongdoers roll over us, step over us and spread their mischief to others. Wrong is wrong and the moment you let go of this in your heart, then you lose sight of what is good and what is wrong. You stop seeing wrong as wrong and good as good – the lines become blurred and what is wrong becomes allowable. If you hate the wrongdoing in your heart, then perhaps an opportunity will come in the future, where you can speak out or physically stop the wrong. As Allah Says in the Qur’an:
“Verily, with hardship there is relief” (Qur’an 94:6)
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وَتَعَاوَنُواْ عَلَى الْبرِّ وَالتَّقْوَى وَلاَ تَعَاوَنُواْ عَلَى الإِثْمِ وَالْعُدْوَانِ وَاتَّقُواْ اللّهَ إِنَّ اللّهَ شَدِيدُ الْعِقَابِ
“Help one another in al-Birr and Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression.” [TMQ 5:2].
Bukhari and Muslim narrated on the authority of Abu Bakr (ra) that the messenger (saw) said : "Any people in which there are sins done among them (whilst) they can change the evil however they do not change, Allah will cover them with a punishment from him".
The Prophet (saw) said in a hadith narrated from Imam Muslim from Abu Sa’id al Khudri: “Whosoever sees a Munkar (an evil or wrong) let him/her change it by his/her hand, if he/she is unable let it be by his/her tongue. If he/she is unable- let it be by his/her heart, and this is the weakest of Iman”
The Prophet (saw) said: “The master of martyrs is Hamza, and a man who stood up to a tyrant ruler to enjoin him (with the good) and forbid him (of the evil) and got killed.” [Reported by al-Haakim]. He (saw) said;
Bukhari and Muslim narrated on the authority of Aisha (ra) that the messenger (saw) said: "O people ! Allah says: Enjoin good and forbid evil before you call me and I will not reply to you, and before you ask me and I will not give you, and before you seek my forgiveness and I will not give victory to you".
Ahmad and Tabarani narrated on the authority of Udai ibn Umairah that the Messenger of Allah (saw) said: ”Allah does not punish the general public because of the wrong doing of specific people until they see the evil (committed) among them while able to stop it and they do not. If they do that, Allah will punish the specific people and the general public..”
Ahmad narrated on the authority of Abu Bakrah that the messenger said: "If the people see the Munkar (evil, wrong doing) and they do not change it, Allah will take them with a punishment".
Hadith: “Nay, by Allah, you have to enjoin the good and forbid the wrong, and restrain the hand of the tyrant, and to force him on the truth and to confine him to the truth, otherwise Allah will be about to strike the hearts of some of you against others, then He will curse you as He cursed the Children of Israel”.
Al-Bazzar and Tabarani narrated on the authority of Abu Hurayrah that the Messenger of Allah (saw) said, .You shall enjoin good and you shall forbid munkar, or Allah will empower on you the evil ones, then your best ones will call upon Allah and He shall not respond..
Reward & Status of those who fulfil the obligation
Indeed the Prophet (saw) stated in one Hadeeth as narrated by Imam Bayhaqi (ra), “There will be from the end of my Ummah a people that will be rewarded like the first generation as they enjoin the Maroof and forbid the Munkar”.
A narration with similar wording was narrated by Imam Ahmad ibn Hanbal (ra) in his Musnad Vol 4 pg 62 that the Prophet (saw) said, “Verily from my Ummah there will be a people that will be rewarded like the first generation, those who forbid the Munkar”.