Question:
He also has another question, saying: What is the ruling regarding the command to do good and the prohibition of evil with respect to private individuals and the general public? That is, are the rest of the Muslims excused if they do not command good and forbid evil on the grounds that they are not paid for it?
Answer:
This is a momentous matter that the people of Islam must care for and revere just as Allah has revered it: namely, the command to do good and the prohibition of evil. Allah, the Glorified and Exalted, has clarified that among the attributes of the believers are enjoining what is right and forbidding what is wrong. This is not exclusive to men to the exclusion of women, nor to women to the exclusion of men; rather, it is incumbent upon everyone. Nor is it restricted to ‘official religious censors’ (al-hisbah personnel) who receive salaries and are appointed specifically for this task—no. Rather, it concerns everyone.
However, it is more strictly obligatory and carries a greater responsibility for those in ‘official positions of accountability’ (al-hisbah), leaders, scholars, and those who are capable. Yet, the command is general for everyone: scholars, the general public, adults, minors who have reached legal majority, rulers, and judges. Each of them has a duty and a share of this responsibility. Allah, the Glorified and Exalted, stated in His Mighty Book:
“The believers, men and women, are Auliya’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al-Ma‘rûf (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform As-Salat, and give the Zakat, and obey Allah and His Messenger. Allâh will have His Mercy on them. Surely Allah is All-Mighty, All-Wise.” [At-Tawbah: 71].
Thus, He—Glorified be He—mentioned that enjoining the right and forbidding the wrong is among the characteristics of both believing men and believing women. This is a duty among duties and an attribute of the ethics of believing men and women. Therefore, they must not be negligent in it; rather, they must enjoin what is right and forbid what is wrong, just as Allah mentioned this as part of their traits. He, the Exalted, also said:
“You [true believers in Islamic Monotheism, and real followers of Prophet Muhammad ﷺ and his Sunnah] are the best of peoples ever raised up for mankind; you enjoin Al-Ma‘ruf (i.e. Islamic Monotheism and all that Islam has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islam has forbidden),…“ [Ali ‘Imran: 110].
Furthermore, Allah condemned the disbelievers among the Children of Israel and cursed them for their disobedience, transgression, and failure to forbid one another from wrongdoing. He, the Majestic and Exalted, said:
“They used not to forbid one another from Al-Munkar (wrong, evil-doing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do.” [Al-Ma’idah: 79]. This came after He mentioned that He cursed the disbelievers of the Children of Israel upon the tongues of David and Jesus, the son of Mary, and then said:
“That was because they disobeyed (Allâh and the Messengers) and were ever transgressing beyond bounds.” [Al-Ma’idah: 78].
He then explained their disobedience and transgression by saying: “They used not to forbid one another from Al-Munkar (wrong, evil-doing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do.” [Al-Ma’idah: 79].
So He condemned them, blamed them, and cursed those among their disbelievers who committed this evil and took it lightly.
Thus, it is incumbent upon a Muslim to be wary of the characteristics of the disbelievers, not to adopt their morals, and instead to stay far away from the manners of the disbelievers, remaining someone who frequently enjoins good and forbids evil so that they may be safe from general and specific punishments. The Majestic and Exalted also said in another verse:
“Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma‘ruf (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful.” [Ali ‘Imran: 104].
The Prophet ﷺ said: “If the people see an evil and do not change it, it is imminent that Allah will encompass them with His punishment.”
This is a severe warning indicating that if people take the command to do good and the prohibition of evil lightly, punishment will encompass them all. Punishment may take the form of the hardening, sealing, and sickening of hearts so that they turn away from the truth. It may also come through other punishments, such as the domination of enemies, the disruption of water resources, widespread diseases, and various other penalties caused by negligence toward this great duty. In short, this is a monumental matter: the command to do good and the prohibition of evil is a momentous matter, a sacred duty, and an obligation upon Muslims.
If an adequate number of people in a town or village perform it, it ceases to be obligatory upon the rest. But if an adequate number do not perform it, the rest become obligated to do so and incur sin for abandoning it. If you are in a place—whether a village, town, mosque, or neighborhood—where an open evil exists and is not being forbidden, it becomes mandatory upon you to forbid it and not treat it lightly, because no one else is present to forbid it and take your place. Therefore, it is your duty to forbid the evil wherever you are, according to your capability, just as the Prophet ﷺ said:
“Whoever among you sees an evil, let him change it with his hand (by taking action); if he is unable, then with his tongue (by speaking out); and if he is unable, then with his heart (by hating it), and that is the weakest of faith.” Recorded by Muslim in his Sahih.
This indicates that it has levels, that it is an obligation upon every Muslim, and that one must forbid it according to one’s capacity: first with the hand, then with the tongue, then with the heart. Prohibition with the heart takes the form of altering one’s expression, showing displeasure, detesting it, and leaving the gathering where the evil is taking place if the people do not respond to one’s prohibition and disapproval. This is how the believer acts. The Prophet ﷺ also said:
“If the people see an evil and do not change it, it is imminent that Allah will encompass them with His punishment.”
He (ﷺ) also said: “You must command good and forbid evil, or else Allah will soon send upon you a punishment from Himself, and then you will supplicate to Him and He will not answer you.”
Furthermore, he ﷺ said: “Allah, the Majestic and Exalted, says: ‘O mankind! Command good and forbid evil before you call upon Me and I do not answer you, before you ask of Me and I do not give to you, and before you seek My help and I do not help you.’“
This points to the immense gravity of the matter. We are living in an era where most people have grown lax, a sense of ‘religious zeal’ (ghirah) has weakened, evil has become widespread, and active prohibition has dwindled. Therefore, it is incumbent upon a Muslim not to acquire this trait and not to be deceived by the behavior of the masses.
Similarly, a Muslim woman in her home, with her children, and with her neighbors must possess zeal for the sake of Allah, the Mighty and Majestic. She should forbid evil concerning her daughter, sister, maid, those around her, and whomever she sees in the marketplaces and elsewhere. She should forbid evil with her hand or her tongue according to her capacity. Regarding her children, she removes the evil with her hand; regarding those in her household such as servants and others, she does so accordingly.
In other contexts, she forbids it with her tongue according to her capability, just like a man. Each of them has a duty of prohibition—first with the hand, then the tongue, then the heart. Through this, affairs are rectified, societies are mended, goodness becomes manifest, virtues prevail, and vices diminish. However, if people become negligent and see evils without changing them, vices will spread, virtues will decline, and the aspect of enjoining good and forbidding evil will weaken due to this laxity—raising the fear of general and specific punishments falling upon everyone. And there is no power nor strength except by Allah.