FATWA ON THE RULES FOR CHANGING THE WRONG

Question :

Is it permissible to change the evil by hand for the one who is able to do it in a place where the guardianship is for someone else, and if the one who has the guardianship leaves the change of the evils that fall under his guardianship and someone else intervenes by hand, what is the ruling on that, and does this apply to the one who has general guardianship ?

The answer:

 Praise be to God, Lord of the worlds, and prayers and peace be upon our master Muhammad and all his family and companions. As for what follows :

The lack of maker at the agreed scientists or what he will say and the change of evil is subject to the legitimate rules, including the Prophet (peace and blessings of Allaah be upon him). So let him change it with his hand, and if he is not able, then with his tongue, and if he is not able, then with his heart, and that is narrated by Muslim). It is understood from this hadith and others that changing the evil is subject to a number of rules :

The first rule: Change is subject to the ability expressed in the speech by hand, and the ability here is that ability that changes the evil without resulting in the occurrence of an evil greater than the existing evil .

Among this existing evil is the grave harm that it entails on the group or party committed to Islam to which this Muslim belongs, who made the change without jurisprudence for what it entails and without the legal permission of those who have the right to give this permission. Because one of the rules of jurisprudence is that an individual may do what the group cannot accept in terms of adopting intentions. A Muslim may be able to bear what results in his action causing harm to his person, but he has no right to do an act that harms the group or those who belong to them, as this is something that is not permitted by Sharia .

The second rule: One of the rules that is subject to changing the evil by hand is that if the Muslim is unable to change it, and the disability here is not limited to the material incapacity, but it takes the status of this incapacity and takes its ruling if he is unable to prevent any harm resulting from removing this evil by hand .

An example of this is that the Prophet, may God’s prayers and peace be upon him, his family and his companions, used to see idols around the Kaaba, and he could order one of the Muslims to break all the idols, but he did not! This material ability is not only necessary to change by hand, but also legal permission .

The required ability with which its owner can make a change is to be ready to prevent any harm or the occurrence of any new evil that is greater than the existing evil .

It is imperative for the one who wants to change the evil by hand to feel from himself the material ability to remove the evil and his willingness to bear any harm to him and to look at the consequences to prevent any evil or serious harm to him or others without the required removal of the evil .

This confirms what we have decided that the Prophet - may God’s prayers and peace be upon him - throughout the Meccan era used to see idols and was able to remove them, but he did not do that because if he did that, a greater evil would result from it. legitimacy .

And the third rule: that what is required in case of incapacity is for the Muslim to move to the second level, which is changing the tongue by explaining to the owners of the evil that this is an evil that God forbids because they are Muslims, and the abode is the abode of Islam, so it is forbidden for them to fall into the approval of the evil and their approval of its occurrence .

And they can get out of this responsibility by removing it through the tongue by showing their dissatisfaction with it, and thus the calculated Muslim is removed from the trust and responsibility because he moved from the change by hand that is prohibited here to the verbal change by the tongue that is able and authorized .

A similarity in this regard is that the Muslim removes the evil without jurisprudence in the results of his action and his dissatisfaction with the legal methods and the qualities of removing the evil by moving directly to the change by force that is forbidden by Sharia and leaving the change that is capable of it that is authorized by Sharia with the tongue out of pride in his strength and his willingness to accept whatever harm happens to him even in redemption himself for what he is doing, because what is required of the Muslim is to obey the law in what he takes and leaves, so what he does is in accordance with the law. To be followed in removing evil and in any other act; Because a person’s soul is not his property, rather it is the property of its Creator, so it is not permissible for him to endanger his life or bring serious harm to himself without finding the legal justification and the legal permission for what he does. Is it not seen that the one who exposes himself to perdition by committing suicide