Obligation of enjoining good and forbidding evil
All praise be to Allah, and peace and blessings be upon our Prophet Muhammad, his family, his Companions, and those who follow his guidance! To proceed:
It is one of the fundamental and best acts of worship that Muslims exchange advice, guide to goodness and enjoin one another to truth and patience. A Muslim should warn others against committing the violations of Islam and what displeases Allah (Exalted be He) or whatever distances one from His Mercy. I implore Allah (Glorified and Exalted be He) to purify our hearts and set aright our deeds and that of the Muslims. I ask Him to confer on us understanding of Islam, make us steadfast on it, support it and make it reign supreme! We invoke Allah to correct the Muslim rulers, guide them to all goodness, guide their retinue and help them do what is in the interest of people and their lands! We ask Allah to endow them with understanding of Islam and enlighten their chests to rule by His Shar’i (Law) and be firm on it. Indeed, Allah is the One Who is Capable of doing that!
O Muslims! Enjoining good and forbidding evil is a very important topic worthy of attention, because the interest and salvation of the Ummah (nation based on one creed) lie in undertaking it; whereas, neglecting it causes great danger and corruption because of the disappearance of virtues and the spread of vice. Allah (Glorified and Exalted be He) expounds in the Glorious Qur’an the great status of enjoining good and forbidding evil in Islam to the extent that He mentioned it prior to faith, which is the very foundation of Islam as Allah (Exalted be He) says: “You [true believers in Islâmic Monotheism, and real followers of Prophet Muhammad صلى الله عليه وسلم) and his Sunnah] are the best of peoples ever raised up for mankind; you enjoin Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islâm has forbidden), and you believe in Allâh.” [Aal Imran: 110]
The only wisdom we know behind such an order is the greatness of this obligation and the major public interests resulting from implementing it, particularly at this time, which requires the activation of the obligation of enjoining good and forbidding evil due to the appearance of misdeeds and the spread of forms of Shirk (associating others with Allah in His Divinity or worship) and Bid’ah (innovation in religion) on earth. Muslims at the time of the Prophet (peace be upon him), his Companions and the Salaf (righteous predecessors) respected this obligation and carried it out in the best manner. Certainly, the later generations desperately need this obligation to be carried out more than the first ones due to the prevalence of ignorance, lack of knowledge and people’s negligence of this mandatory matter. Currently, the matter becomes more more serious and dangerous since evil, corruption and callers to falsehood prevail, in addition to the fact that those who call to goodness are very rare.
Therefore, Allah (Glorified be He) orders and urges Muslims to enjoin good and forbid evil, giving it precedence over faith in the Ayah (Qur’anic verse) of Aal ‘Imran, which reads: “You [true believers in Islâmic Monotheism, and real followers of Prophet Muhammad صلى الله عليه وسلم) and his Sunnah] are the best of peoples ever raised up for mankind” [Aal Imran: 110] It means that the Ummah of the Prophet Muhammad (peace be upon him) is the best nation in the Sight of Allah. This fact is confirmed by a Sahih (authentic) Hadith in which the Prophet (peace be upon him) said: “You are the final of seventy nations, you are the best and most honored among them to Allah.” 1
Past nations enjoined good and forbade evil as Allah (Exalted be He) sent His Messengers and revealed His Books to fulfill it. The very foundation of good is Tawhid (belief in the Oneness of Allah/ monotheism) and being sincere to Him; whereas, the very foundation of evil is Shirk (associating others with Allah in His Divinity or worship) and worshipping others apart from Allah. All the messengers of Allah were sent to call people to believe in the Oneness of Allah (Exalted be He), which is the highest point of good, and forbid them to associate others with Allah, which is the worst level of evil. When the Children of Israel did not observe this matter, Allah (Glorified and Exalted be He) said about them: “Those among the Children of Israel who disbelieved were cursed by the tongue of Dâwûd (David) and ‘Isâ (Jesus), son of Maryam (Mary). That was because they disobeyed (Allâh and the Messengers) and were ever transgressing beyond bounds.” [Al-Maidah: 78]
Their disobedience is clearly explained in the following Ayah, which reads: “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-Maidah: 79]
The great misdeed they committed was that they did not forbid one other from evil. Allah (Exalted be He) says: “That was because they disobeyed (Allâh and the Messengers) and were ever transgressing beyond bounds. They used not to forbid one another from Al-Munkar (wrong, evil-doing, sins, polytheism, disbelief) which they committed.” [Al-Maidah: 78-79]
This Ayah pinpoints the great danger of neglecting this obligation. On the other hand, Allah (Glorified and Exalted be He) praises one of their nations in this respect. Allah (Glorified be He) says in Surah (Qur’anic chapter) Aal ‘Imran “…a party of the people of the Scripture stand for the right, they recite the Verses of Allâh during the hours of the night, prostrating themselves in prayer. They believe in Allâh and the Last Day; they enjoin Al-Ma‘rûf (Islâmic Monotheism, and following Prophet Muhammad صلى الله عليه وسلم) and forbid Al-Munkar (polytheism, disbelief and opposing Prophet Muhammad صلى الله عليه وسلم); and they hasten in (all) good works; and they are among the righteous. And whatever good they do, nothing will be rejected of them; for Allâh knows well those who are Al-Muttaqûn (the pious - See V.2:2).” [Aal Imran: 113-115]
This is a group from the People of the Book who did not experience the same affliction befalling those who did not enjoin good or forbid evil. Allah (Glorified be He) praises them for that act. In another Ayah in Surah Al-Tawbah, Allah (Glorified be He) mentions the obligation of enjoining good and forbidding evil before establishing Salah (Prayer) and paying Zakah (obligatory charity). This order shows the great status of this matter. Though the act of enjoining good and forbidding evil is a collective obligation, Allah (Exalted be He) mentioned it before the establishment of Salah and payment of Zakah in this Ayah. Allah (Glorified be He) says: “The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden); they perform As-Salât (Iqâmat-as-Salât), and give the Zakât, and obey Allâh and His Messenger. Allâh will have His Mercy on them. Surely Allâh is All-Mighty, All-Wise.” [Al-Tawbah: 71]
The order of enjoining good and forbidding evil comes before the order to perform Salah, which is the main foundation of Islam and its greatest pillar second to the two Shahadahs (Testimonies of Faith). So, why was this obligation mentioned first? Indeed, this obligation was mentioned first to illustrate the dire need and necessity for it, because by observing this matter the affairs of the Ummah will be set aright. This also helps goodness prevail, virtues appear and vices disappear in the Ummah. It encourages Muslims to cooperate on goodness, advise one another, fight in the Cause of Allah, do all good deeds and keep away from every evil one. When Muslims stop enjoining good and forbidding evil, there are devastating disasters, evil acts spread, the Ummah disunites and hearts become hardened or even dead.
Neglecting this obligation causes vices to appear and prevail and virtues to disappear. Moreover, the people’s rights will be lost and the advocates of falsehood will dominate. Any land, where the obligation of enjoining good and forbidding evil is absent, experiences these evil consequences, so that vices spread, evil arises and corruption prevails. Allah (Glorified be He) states that those who enjoin good, forbid evil, establish Salah, pay Zakah (obligatory charity) and obey Allah (Exalted be He) and His Messenger (peace be upon him) are the people who deserve mercy. Allah (Glorified be He) says: “Allâh will have His Mercy on them.” [Al-Tawbah: 71]
This shows that man obtains the Mercy of Allah (Exalted be He) by obeying Him and following His Shari’ah (Law), particularly in the issue pertaining to enjoining good and forbidding evil. Allah’s Mercy is not attainable through mere wishes, or a noble family background, such as being from Quraysh or Banu Hashim or whatsoever, or that according to one’s position, such as being a king, or a president or a minister or any good post. Also, man cannot attain Allah’s Mercy by money or trade or by a large number of factories one owns or anything of people’s affair; the Mercy of Allah can be attained by obeying Allah and His Messenger (peace be upon him) and following His Shari’ah.
Enjoining good, forbidding evil, establishing Salah, paying Zakah and obeying Allah (Exalted be He) and His Messenger (peace be upon him) in every order constitute the major credits that qualify man to taste the Mercy of Allah. Those who do these acts are the ones who truly hope for Allah’s Mercy, and fear and venerate Him. How unjust is the one who disobeys Allah’s Commands and commits His Prohibitions; even if he claims that he fears Allah and hopes for His Reward. The person who truly reveres Allah, fears Him and hopes for His Reward, is the one who carries out His Commands, follows His Shari’ah, fights in His Cause, enjoins good and forbids evil.
Allah (Glorified be He) says in Surah Al-Baqarah: “Verily, those who have believed, and those who have emigrated (for Allâh’s Religion) and have striven hard in the Way of Allâh, all these hope for Allâh’s Mercy.” [Al-Baqarah: 218]
Allah (Glorified be He) made them hope for His Mercy when they believed in Him, strived hard and emigrated for the sake of their faith. Allah (Exalted be He) did not say that those who constructed palaces, augmented their trade, had various jobs or enjoyed a noble family background are the ones who hope for Allah’s Mercy. Instead, Allah (Glorified be He) says: “Verily, those who have believed, and those who have emigrated (for Allâh’s Religion) and have striven hard in the Way of Allâh, all these hope for Allâh’s Mercy. And Allâh is Oft-Forgiving, Most-Merciful.” [Al-Baqarah: 218]
One’s hope for Allah’s Mercy and fear of His Punishment come after obeying Allah (Exalted be He) and His Messenger (peace be upon him) that includes enjoining good and forbidding evil. In another Ayah, Allah (Glorified be He) makes success exclusive to those who call for goodness and those who enjoin good and forbid evil. Allah (Glorified and Exalted be He) says: “Let there arise out of you a group of people inviting to all that is good (Islâm), enjoining Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islâm has forbidden). And it is they who are the successful.” [Aal Imran: 104]
Allah (Glorified be He) indicates that people who possess the qualities of calling to goodness, enjoining good and forbidding evil are those who are successful. Though other believers are successful to a lesser degree as they give up some of these qualities for a Shar’i (Islamically legal) reason, the perfect and successful persons are those who call to goodness, enjoin it and practice it as well as forbid evil and avoid it. However, those who enjoin good and forbid evil for other evil purposes, such as Riya’ (showing-off ), seeking a good reputation, seeking worldly gains or the like, or those who do not offer good deeds or commit evil - are all the worst people for whom will be worst destination.
In the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim),it was narrated on the authority of Usamah ibn Zayd (may Allah be pleased with him) that the Prophet (peace be upon him) said: “On the Day of Resurrection, a man will be brought and thrown in Hell-Fire. His intestines will then pour forth and he will revolve around them like a donkey revolves around a millstone. The people of Hell would gather around him and say: O, so and so, what happened to you? Did you not use to command us to adhere to right and forbid us to do wrong? He will say: Of course, it was so; but I used to enjoin right but did not practice it myself and I used to forbid wrong but committed it.” 2
This is the state of the person who does not practice what he preaches - may Allah save us from that. He will be the first one to be thrown into Hell and his evil will be disclosed to all people. The inmates of Hell will watch him and wonder how this man is cast into Hell. Additionally, he will revolve in Hell like a donkey revolves around a millstone and his intestines will then pour forth and be drawn behind him because he used to enjoin good but did not practice it and he used to forbid evil but committed it. Therefore, a Muslim should enjoin good and practice it and forbid wrong and avoid it.
Every Muslim must come up with this great obligation that Allah (Exalted be He) detailed it clearly in the Quran, encouraged doing it and warned against neglecting it and cursed the one who renounced it. Muslims must respect, practice and abide by this obligation as an act of obedience to Allah (Glorified and Exalted be He) and in compliance to His Commands in order to keep away from His Punishment. The Sunnah of Allah’s Messenger (peace be upon him) supports this matter and explains it so clearly. In a Sahih Hadith, the Prophet (peace be upon him): “Whoever among you sees an evil action, let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart [by at least hating it and believing that it is wrong], and that is the weakest of faith.” Related by Imam Muslim in his Sahih book of Hadith. 3
The Prophet (peace be upon him) clarified the three stages of enjoining good and forbidding evil:
The first stage: forbidding evil with the hand of a capable person by emptying vessels that contain Khamr (intoxicants), destroying instruments of entertainment, stopping man from doing evil or oppression of people. Sultans or other able people in authority can do that. They can oblige people to perform Salah and carry out His Commands and Obligations. A believer plays this rule with his wife and children by enjoining them to observe the Commands of Allah (Exalted be He) and forbidding them to commit His Prohibitions with his hands if talking is not effective. Every man in authority, whether an emir, a Muhtasib, a chief of a tribe or anyone appointed by the Muslim ruler or his people in the absence of the public rulership, may implement this obligation according to his own capacity. If he could not, then, he moves to:
The second stage which is enjoining good and forbidding evil with one’s tongue. He may request them to fear Allah, perform Salah, pay Zakah, stop doing a particular evil or the like. He may ask people to avoid Allah’s Prohibitions, be dutiful to parents and maintain kinship ties. In this stage, a Muslim enjoins good and forbids evil with one’s tongue. He admonishes and reminds people, checking the things they do in case there are mistakes he can comment on. Let him treat them in a good manner and with kindness. The Prophet (peace be upon him) said: “**Allah loves that one should be kind and lenient in all matters.” 4
“Kindness is not to be found in anything but that it adds to its beauty and it is not withdrawn from anything but it makes it defective.” 5
“A group from the Jews entered upon the Prophet (peace be upon him) and said: “Al-Sam Alaykum (i.e. death for you) O Muhammad.” Hearing that, ‘Aishah (may Allah be pleased with her) replied: “May Al-Sam and curse be upon you!” In another narration, she replied: “May Allah curse and be angry with you!” The Prophet (peace be upon him) said: “Wait, ‘Aishah Allah loves kindness in all matters.” She said: “Did you not hear what they said?” He replied: “Did you not hear my reply? I said to them, “and [death] upon you too. Do you not know that our supplications against them are answered, whereas theirs are not?” 6
They were Jews but the Prophet (peace be upon him) treated them kindly hoping that they will be guided, follow the truth and head the call to faith.
A Muslim who successfully enjoins good and forbids evil tries his best to be kind and use kind words when he passes by a non-observant man in a gathering, on the street or in any place. He should call them kindly and use kind words even if they argued with him over a matter they do not know or haughtily deny, he should argue with them in the best way. Allah (Glorified be He) says: “Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better.” [Al-Nahl: 125] and “And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way) that is better (with good words and in good manner, inviting them to Islâmic Monotheism with His Verses)” [Al-Ankabut: 46]
The People of the Book refer to the Jews and Christians who are disbelievers; yet, Allah (Exalted be He) says about them: “And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way) that is better (with good words and in good manner, inviting them to Islâmic Monotheism with His Verses), except with such of them as do wrong” [Al-Ankabut: 46] It means that those who do wrong, transgress or insult is to be encountered in a way other than argument in a better manner.
Allah (Exalted be He) says: “The recompense for an evil is an evil like thereof” [Al-Shura: 40] And: “Then whoever transgresses the prohibition against you, you transgress likewise against him.” [Al-Baqarah: 184]
Argument should be made in the best way so long as it is a context of learning, calling to goodness and explaining the truth. This is more likely to bring about good results. Sufyan Al-Thawri (may Allah be merciful to him) said: “A Muslim who enjoins good and forbids evil should be kind, just and knowledgeable regarding the point he enjoins or forbids.”
This symbolizes the instruction of the Salaf (righteous predecessors) (may Allah be merciful to them) that a person in this respect should try to adopt kindness along with having knowledge, forbearance and deep insight. Therefore, he should not enjoin or forbid anything except with knowledge, kindness and the attitude of practicing what he preaches, so that people will imitate him. In Sahih Muslim, it was narrated on the authority of ‘Abdullah ibn Mas’ud (may Allah be pleased with him) that the Prophet (peace be upon him) said: “Never a Prophet had been sent before me by Allah to his nation but he had among his people his disciples and companions who followed his way and obeyed his command. Then there came after them their successors who said whatever they did not practice and practiced whatever they were not commanded to do. He who strove against them with his hand is a believer: he who strove against them with his tongue was a believer, and he who strove against them with his heart was a believer and beyond that there is no faith even to the extent of a mustard seed.” 7
This Hadith conveys the same meaning of the Hadith narrated by Abu Sa’id that lists the stages of forbidding evil, namely, with one’s hand, then, his tongue, then, with his heart. This is the way that the generations coming after their prophets should follow with their people. They should enjoin good, forbid evil, teach the rulings of Allah and strive hard with the hand, then, with tongue, and then, by the heart. Similarly, Muslim scholars, rulers, noble people and jurists must see to the Ummah of the Prophet Muhammad (peace be upon him) through calling them to Allah (Exalted be He), enjoining good, forbidding evil, teaching the ignorant, guiding those who are astray, implementing Hudud (prescribed penalties) and Shar’i Ta’zir (discretionary punishment) till people constantly observe Islam and adhere to the truth. They should carry out the Hudud and prevent them from committing anything that Allah (Exalted be He) prohibited so that no one oppresses the other or violates the Prohibitions of Allah (Exalted be He).
It was authentically reported on the authority of Uthman ibn ‘Affan the Rightly-Guided Caliph (may Allah be pleased with him) saying: “Allah fulfills through the rulers what He does not fulfill through the Qur’an.” This was also narrated on the authority of ‘Umar (may Allah be pleased with him). The meaning of this report is correct. Many people do not heed the Commands of Allah (Exalted be He) even if you provided him with all relevant Ayahs (Qur’anic verses); when the ruler threatens him with beating, imprisonment, or the like, he submits and gives up his falsehood. That is because his heart is not sound and he has weak faith or even lacks it so that the Ayahs or Hadiths do not affect him. He only quits when he fears from the ruler, since the threat of the ruler is of great significance.
For that reason, Allah (Exalted be He) ordained Qisas (just retaliation), Hudud and (ordained punishment for violating Allah’s Law), Ta’zir (discretionary punishments) for His Servants because they deter people from falsehood and all forms of oppression. Knowing that Allah (Exalted be He) establishes the truth through these deterrents, it is obligatory on the Muslim rulers to carry them out, assist those who carry them out, observe people, oblige them to hold the truth and stop their excess so they are not doomed by following the way of falsehood or become Satan’s assistants or soldiers against us.
Were a Muslim unable to forbid evil with the hand or tongue, the heart would be the last tool. In other words, he should abhor evil with his heart and avoid sitting with those who do it. It was reported on the authority of ‘Abdullah ibn Mas’ud (may Allah be pleased with him) that one day a man said that he would be doomed if he stopped enjoining good and forbidding evil, but Ibn Mas’ud replied: “He shall perish whose heart does not recognize good and evil.”
A Muslim should recognize what is good and evil by acquiring knowledge and understanding the teachings of Islam, then, undertake the obligation of enjoining good and forbidding evil. Knowing and understanding the teachings of Islam constitute a sign of man’s happiness and that Allah (Exalted be He) wants to do good to him. It was related in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of Mu’awiyyah (may Allah be pleased with him) that the Prophet (peace be upon him) said: “If Allah wants to do good to a person, He makes him comprehend the religion.” 8
When a Muslim attends circles of knowledge and asks about it in an attempt to deeply comprehend it, this indicates that Allah (Exalted be He) wants to do good to him. He should keep firm in that and never be weary or weaken. In a Sahih Hadith, the Prophet (peace be upon him) said: “If anyone travels on a road in search of knowledge, Allah will cause him to travel on one of the roads of Paradise.” Related by Imam Muslim in his Sahih Book of Hadith. 9
Seeking knowledge has a great status and belongs to the forms of making Jihad in the Cause of Allah (Exalted be He). Moreover, it is one of the means of salvation and guidance to goodness. A Muslim may achieve this matter by attending circles of knowledge, reading useful books that could be easily understood, listening to Khutbahs (sermons) and pieces of admonition and enquiring scholars - all these methods are useful. Seeking knowledge requires memorizing the Noble Qur’an, which is the basis and core of knowledge; it is strong rope of Allah, the most magnificent and noblest Book, the greatest guide to goodness and most effective deterrent against evil.
My advice to every believer, male or female, is to attend to the Qur’an, recite it often and be keen to memorize it entirely or partially at least. Do not forget to reflect on and understand its contents that carry guidance and light to all humanity. Allah (Glorified be He) says: “Verily, this Qur’ân guides to that which is most just and right” [Al-Isra: 79] and “And this is a blessed Book (the Qur’ân) which We have sent down, so follow it and fear Allâh (i.e. do not disobey His Orders), that you may receive mercy (i.e. be saved from the torment of Hell).” [Al-An’am: 155]
He (Exalted be He) also says: “Do they not then think deeply in the Qur’ân, or are their hearts locked up (from understanding it)?” [Muhammad: 24]
We should carefully recite the Quran, memorize it, reflect upon it, understand it, act upon it and ask about its parts which may be difficult to understand. Along those lines, due care should be given to the Sunnah of the Messenger (peace be upon him) which is considered the second revelation. The Sunnah is the second source of Islam that explains and testifies to the Qur’an.
The seeker of knowledge, as well as every Muslim should care about the Sunnah according to his own capacity and knowledge by memorizing and reading parts of it, such as memorizing the Forty Hadiths of Imam Al-Nawawi and its supplement by Ibn Rajab who completed them up to fifty Hadiths, which are a selection of the most comprehensive and beneficial Hadiths. These Hadiths are Jawami’ Al-Kalim (concise yet most comprehensive expressions) and every Muslim should memorize them. Also, ‘Umdat Al-Hadith, a book written by Al-Hafidh Abdul-Ghani Al-Maqdisi It is a great book in which the author collected about four hundred Hadiths with few ones selected from the most authentic Hadiths on the various subjects of Islam. It is a great favor from Allah (Exalted be He) that a Muslim memorizes them. Bulugh Al-Maram by Al-Hafidh Ibn Hajar is a great book, concise but fruitful, which is also a great asset for the Muslim who memorizes it. In the subject of ‘Aqidah (creed), there are two magnificent books written by Muhammad ‘Abdul-Wahhab (may Allah be merciful to him), namely, Kitab Al-Tawhid and Kashf Al-Shubuhat.
The basic books related to ‘Aqidah include Al-‘Aqidah Al-Wasitiyyah by Shaykh-ul-Islam Ibn Taymiyyah. It is a good concise book that summarizes the creed of Ahl-ul-Sunnah wal-Jama’ah (adherents to the Sunnah and the Muslim mainstream). Also, the book of Al-Iman’ by Shaykh-ul-Islam Muhammad ibn ‘Abdul-Wahhab which is a very useful book that contains a collection of Hadiths relevant to Iman (faith/belief). Seekers of knowledge, males and females, should memorize whatever they could from these useful books along with reciting the Qur’an and committing it entirely or partially to memory. They may study in pairs and ask good teachers and scholars about matters that are ambiguous to them.
A seeker of knowledge should seek guidance and support from Allah (Exalted be He) and do not become weak or lazy. He should manage his time and divide it into parts: a part for memorizing the texts; another part for asking about things that are difficult to understand; a third for fulfilling his social needs and a fourth part for offering his Salah, acts of worship and the different forms of Dhikr (Remembrance of Allah) and supplications.
“Nur ‘Ala Al-Darb” is a very useful program for seekers of knowledge and the common Muslims, because it presents very important questions answered by a group of scholars known for their uprightness and sound knowledge. To benefit from this program, it is aired two times a day - one time between Maghrib (Sunset) and ‘Isha (Night) Prayers on Nida’ Al-Islam and another time at 09:30 P.M. At The Noble Qur’an Radio Station.
There are many Hadiths related with regard to the issue of enjoining good and forbidding evil. For instance, the Prophet (peace be upon him) said that “Allah (Glorified and Exalted be He) says: “Enjoin good and forbid evil before you supplicate Me and I will not answer you and before you ask Me and I will not give you and before you ask Me for help and I will not help you.” 10
In another narration reported on the authority of Hudhayfah, the Prophet (peace be upon him) said: “By Him in Whose Hand my soul is, you either enjoin good and forbid evil, or Allah will certainly soon send His punishment to you. Then you will make supplication and it will not be accepted.” Related by Imam Ahmad. 11
The task of enjoining good and forbidding evil is pivotal, as stated above. In a Hadith narrated on the authority of Ibn Mas’ud by Ahmad, Abu Dawud and Al-Tirmidhi the Prophet (peace be upon him) said: “When the Children of Israel fell into sins, their scholars forbade them, but they persisted. This would not prevent the scholars to sit, eat or drink with them. When it came to this, Allah led their hearts into evil ways and cursed them at the tongue of their prophets David and Jesus son of Mary “That was because they disobeyed and used to transgress the bounds (in their disobedience to Allâh, i.e. commit crimes and sins).” [Al-Maidah: 78]” 12
In another narration, it reads: “The first defect (in religion) which affected the Children of Israel in the way that man would meet another and say to him: ‘Fear Allah and abstain from the sins you are doing.’ Then he would meet him the next day and find no change in him, but this would not prevent him from eating with him, drinking with him and sitting in his assemblies. When it came to this, Allah led their hearts into evil ways on account of their association with others, then cursed them.” 13
Therefore, we should beware in case we are afflicted with the same punishment of those people, particularly there are some Hadiths stating that neglect of the obligation of enjoining good and forbidding evil prevents answering of supplications and achieving victory. Indeed, it is a great catastrophe. The punishment for leaving out this obligation includes defeat and disunity of Muslims, their enemies’ control over them and unacceptance of their supplications - There is neither might nor power except with Allah! Enjoining good and forbidding evil may become an individual obligation on the Muslim who sees an evil and there is nobody else to forbid it. In this case, he must forbid the evil on the condition that he is able to. The Prophet (peace be upon him) said: “Whoever among you sees an evil action, let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart [by at least hating it and believing that it is wrong], and that is the weakest of faith.” Related by Muslim in his Sahih Book of Hadith. 3
If they are a group of people, it becomes a collective obligation on them in the locality or village they live in or the tribe they belong to. If one of them changed the evil, it would be enough and he would have a reward; were all of them to leave it, they would entirely incur sin; the same rule of collective obligations. Supposing that there is only one scholar living in a particular country or tribe, it becomes an individual obligation on him to teach people, call them to Allah, enjoin them to do good and forbid them from doing evil as much as he could, as stated in the Hadiths mentioned above and supported by Allah’s (Exalted be He) Saying: “So keep your duty to Allâh and fear Him as much as you can” [Al-Taghabun: 16]
Scholars, callers to Allah and those, who enjoin good and forbid evil, whom Allah guided to be patient, hope for Allah’s Reward and be sincere to Allah are the people of success and guidance through whom Allah benefited His Servants! Allah (Glorified be He) says: “And whosoever fears Allâh and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine.” [Al-Talaq: 2-3] and “…and whosoever fears Allâh and keeps his duty to Him, He will make his matter easy for him.” [Al-Talaq: 4]
He (Glorified and Exalted be He) also says: “O you who believe! If you help (in the cause of) Allâh, He will help you, and make your foothold firm.” [Muhammad: 7] and “By Al-‘Asr (the time). Verily, man is in loss, Except those who believe (in Islâmic Monotheism) and do righteous good deeds, and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds (Al-Ma‘ruf) which Allâh has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar which Allâh has forbidden], and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allâh’s Cause during preaching His religion of Islâmic Monotheism or Jihâd).” [Al Asr: 1-3]
Therefore, the successful people in the worldly life and the Hereafter are those who have faith, do righteous deeds, enjoin one another to truth and enjoin one another to patience. It is clear that enjoining good, forbidding evil and enjoining one another to truth and patience fall under the forms of Taqwa (fear/wariness of offending Allah), but Allah (Glorified be He) mentioned them separately to better clarify it and encourage people to do it.
All in all, whoever enjoins good, forbids evil and patiently calls to Allah and dies in that state will have possessed the great qualities of those who attained the full reward and eternal bliss. A Muslim is encouraged to observe these good qualities, as Allah (Exalted be He) says: “Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allâh. Verily, Allâh is Severe in punishment.” [Al-Maidah: 2]
I implore Allah, with His Most Beautiful Names and Attributes, to guide us and all Muslims to beneficial knowledge and righteous deeds. I ask Him to grant us deep understanding of Islam, make us firm in it and help us undertake the obligation of enjoining good and forbidding evil according to our own capacities and capabilities. We implore Allah to guide the Muslim rulers and every concerned Muslim to patiently come up with this obligation in the best manner. May Allah help every Muslim fulfill their duties and advise people for His Sake for He is the Most Generous! May Allah’s peace and blessings be upon our Prophet Muhammad, his family, Companions and those who follow them in piety and righteousness!
Related by Imam Ahmad, Musnad, the beginning of the Section on the Hadiths narrated by Al-Basrah narratorsh, Chapter on the hadiths narrated by Hakim ibn Mu’awiyah Al-Bahzy on the authority of his father Mu’awiyah, no. 19509. ↩
Related by Al-Bukhari, Book on the Beginning of Creation, Chapter on description of the Fire, and the fact that it is created, no. 3267; and Muslim, Book on asceticism and heart-softening narrations, Chapter on the punishment of one who commands others to do good but does not do it himself, no. 2989. ↩
Related by Muslim, Book on faith, Chapter on forbidding evil is a part of faith, no. 49. ↩ ↩2
Related by Al-Bukhari, Book on manners, Chapter on there should be kindness in all things, no. 6024. ↩
Related by Muslim, Book on righteousness, upholding ties of kinship, and good manners, Chapter on merit of benevolent treatment, no. 2594. ↩
Narrated by Al-Bukhari, Book on supplications, Chapter on the supplication of a servant is answered as long as he does not become impatient, no. 6401. ↩
Related by Muslim, Book on faith, Chapter on forbidding evil is a part of faith, no. 50. ↩
Narrated by Al-Bukhari, Book on knowledge, Chapter on when Allah desires good for someone, He gives him correct understanding in religion, no. 71; and Muslim, Book on Zakah, Chapter on it is forbidden to beg, no. 1037. ↩
Related by Muslim, Book on remembrance of Allah, supplication, repentance and seeking forgiveness, Chapter on gathering for reciting the Qur’an and remembrance of Allah, no. 2699. ↩
Related by Imam Ahmad, Rest of the section on Al-Ansar, no. 24727. ↩
Related by Imam Ahmad, Rest of the section on Al-Ansar, Chapter on the hadiths narrated by Huzayfah ibn Al-Yaman (may Allah be pleased with him), no. 22790. ↩
Related by Al-Tirmidhy, Book on Tafsir, Chapter on Surah Al-Ma’idah, no. 3047; and Ahmad, Musnad, Section on the Hadiths narrated by the Companions who narrated a large number of Hadiths, Chapter on the hadiths narrated by Abdullah ibn Mas’ud (may Allah be pleased with him), no. 3705. ↩
Related by Al-Tirmidhy, Book on Tafsir, Chapter on Surah Al-Ma’idah, no. 3048; Abu Dawud, Book on battles, Chapter on commanding right and forbidding wrong, no. 4336; and Ibn Majah, Book on trials, Chapter on commanding right and forbidding wrong, no. 4006. ↩
