Ibn Bazz: Obligation of enjoining good and forbidding evil

Obligation of enjoining good and forbidding evil 

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All perfect praise be to Allah Alone; peace and blessings of Allah be upon His Messenger, his family, his Companions and those who follow his guidance. 

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 violations of Islam and what displeases Allah (may He be exalted) or distances one from His Mercy. I implore Allah (may He be glorified and exalted) 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 hearts to rule by His Shari‘ah (Divine Law) and be firm on it. Indeed, Allah is the One Who is Capable of doing that. 

O Muslims! Enjoying good and forbidding evil is a very important topic worthy of attention, because welfare and salvation of the Ummah (nation based on one creed) lie in it; whereas, neglecting it causes great danger and corruption and disappearance of virtue and the spread of vice. Allah (Glorified and Exalted be He) clarified 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 Iman (faith), which is the very foundation of Islam. For instance, Allah (Exalted be He) says: You [true believers in Islâmic Monotheism, and real followers of Prophet Muhammad صلى االله عليه وسلم) and his Sunnah] are the best of peoples ever raised up for mankind; you enjoin Al­Ma‘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. 

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The secret that we can grasp of this precedence in order is the greatness of this obligation and the major public interests resulting from it. Muslims, particularly at the present time, are in bad need to be active in the obligation of enjoining good and forbidding evil due to the prevalence of sins and forms of Shirk (associating others with Allah in His Divinity or worship) and Bid‘ahs (innovations in religion) on earth. 

Muslims at the time of the Prophet (peace be upon him), his Sahabah (Companions of the Prophet) 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 fulfilled more than the first ones due to prevalence of ignorance, lack of knowledge and people’s negligence of this mandatory matter. 

Currently, the matter has become more serious and dangerous since evil, corruption and propagators of falsehood prevail to an unbelievable extent, against the scarcity of callers to goodness in most countries. Therefore, Allah (may He be Praised) ordered and urged Muslims to enjoin good and forbid evil, giving it precedence over Iman in the Ayah (Qur’anic verse) صلى االله ofAl­‘Imarn,which reads: You [true believers in Islâmic Monotheism, and real followers of Prophet Muhammad 

and his Sunnah] are the best of peoples ever raised up for mankind It means that the Ummah of the )عليـه وسـلم 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 Ummahs, you are the best and most honored among them to Allah.” 

The past nations enjoined good and forbade evil as Allah sent His messengers and revealed His Books to fulfill this aim. 

The very essence of good is Tawhid (belief in the Oneness of Allah/ monotheism) and pure worshipping of Allah alone; whereas, the very foundation of evil is Shirk and worshipping others besides or instead of Allah. 

All the Messengers of Allah were sent to call people to believe in the Oneness of Allah, which is the highest peak of good, and to forbid them from associating others with Allah, which is the worst of evil. 

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When the Children of Israel abandoned this duty, 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. The nature of their disobedience is clearly explained in the following Ayah, which says: They used not 

to forbid one another from Al­Munkar (wrong, evil­doing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do. Thus, their refraining from forbidding one another from evil was regarded as their worst disobedience and transgression, as explained in the Ayah saying: 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, evil­doing, sins, polytheism, disbelief) which they committed. This is because of the great danger that ensues from neglecting this obligation. 

On the other hand, Allah (Glorified and Exalted be He) praised a party of them in this respect. Allah (may He be Praised) saysin Surah (Qur’anic chapter) Al­‘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 )صلى االله عليه وسلمbelieve in Allâh and the Last Day; they enjoin Al­Ma‘rûf (Islâmic Monotheism, and following Prophet Muhammad and forbid Al­Munkar (polytheism, disbelief and opposing Prophet Muhammad صلى االله 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 Al­Muttaqûn (the pious See V.2:2). This is a group from the People of the Book (Jews and Christians) who did not suffer the fate of those who did not enjoin good or forbid evil. Therefore, Allah (Exalted be He) praised them for that act. In another Ayah in Surah Al­ Tawbah, Allah (may He be Praised) mentioned 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 mentioned it before the performance of Salah and the payment of Zakah in the following Ayah which says: The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al­Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from Al­Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden); they perform As­Salât (Iqâmat­as­Salât), and give the Zakât, and obey Allâh and His Messenger. Allâh will have His Mercy on them. Surely Allâh is All­Mighty, All­Wise. 

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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 do you think this obligation is mentioned first? 

Indeed, this obligation is mentioned first to illustrate the dire need and necessity to fulfill it, because by achieving this duty, 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 in goodness, advise one another, fight in the Cause of Allah, do all good deeds and keep away from every evil deed. When Muslims stop enjoining good and forbidding evil, devastating disasters befall, evil acts spread, the Ummah disunites and hearts become hardened or dead. Neglect of this obligation causes vice 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, will experience the spread of vices and the predominance of evil and corruption. There is neither might nor power except with Allah! 

Allah (may He be Praised) stated that those who enjoin good, forbid evil, establish Salah, pay Zakah and obey Allah and His Messenger are the people who deserve mercy. Allah (Exalted be He) says: Allâh will have His Mercy on them. This shows that man obtains the Mercy of Allah by obeying Him and following His Shari‘ah, particularly in the issue pertaining to enjoining good and forbidding evil. Allah’s Mercy is not attainable through mere wishes, or a high family background, such as being from Quraysh or Banu Hashim or whatsoever, or according to one’s position, such as being a king, or a president or a minister or any good post. Also, man cannot win Allah’s Mercy by money or trade or by a large number of factories one owns or anything of worldly advantages; Mercy of Allah can be attained by obeying Allah and His Messenger 

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and following His Shari‘ah. 

Enjoining good, forbidding evil, establishing Salah, paying Zakah and obeying Allah and His Messenger 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 are those who disobey Allah’s Orders and commits His Prohibitions; even if they claim that they fear Allah and hope for His Mercy. The person who truly reveres Allah, fears Him and hopes for His Mercy is the one who carries out His Orders, follows His Shari‘ah, fights in His Cause, enjoins good and forbids evil. 

Allah (may He be Praised) says inSurah Al­Baqarah: Verily, those who have believed, and those who have emigrated(forAllâh’sReligion)andhavestrivenhardintheWayofAllâh,allthesehopeforAllâh’sMercy. Allah(mayHebe 

Praised) made them worthy of hoping for His Mercy when they believed in Him, strove hard and emigrated out of faith. Allah (Exalted be He) did not say that those who constructed palaces, augmented their trade, had various jobs or enjoyed high family background are the ones who can hope for His Mercy. Instead, Allah (may He be Praised) 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 Oft­Forgiving, Most­Merciful. 

Hence, hope for Allah’s Mercy and fear from punishment develops from obeying Allah and His Messenger that includes enjoining good and forbidding evil. 

In another Ayah, Allah (may He be Praised) made success exclusive to the Du‘ah (callers) to goodness and those who enjoin right­doing and forbid wrong­doing. 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 Al­Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do) and forbidding Al­Munkar (polytheism and disbelief and all that Islâm has forbidden). And it is they who are the successful. Allah (may He be Praised) indicated that people who possess the qualities of calling to goodness, enjoining good and forbidding evil are the successful ones. 

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This means that such people are the perfectly successful ones, although other believers are successful to a lesser degree if they leave doing some of these qualities for a Shar‘y excuse, the perfectly successful persons are those who call to goodness, enjoin it and practice it as well as forbid evil and avoid it. 

However, people who enjoin good and forbid evil for other purposes: such as Riya’ (doing good deeds for show), reputation, seeking worldly gains or the like, or refrain from doing good and commit evil those are the wickedest people for whom will be the worst end. 

In the Two Sahih (authentic) Books of Hadith (i.e. Al­Bukhari 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: “A man will be brought on the Day of Resurrection and thrown into the Fire; his intestines will spill forth and he will go around them as a donkey goes around the millstone. The inmates of Hell will gather around him and will say, ‘O So and so, what happened to you? Did you not use to enjoin what is good and forbid what is evil?’ He will say, ‘Yes, but I used to enjoin good and not do it, and I used to forbid evil and do it.’” 

This is the state of those who do not practice what they preach may Allah save us from that. They will be the first to be thrown into Hell and their evil will be disclosed to all people. The inmates of Hell will watch them and wonder why they are cast into Hell. 

Additionally, they will revolve in Hell like a donkey revolves around a millstone and their intestines will then pour forth and be drawn behind them because they used to enjoin good but did not practice it and they 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 abide by this great obligation that Allah (Exalted be He) detailed clearly in the Qur’an, encouraged doing and warned against neglecting it and cursed the one who renounced it. 

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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 Orders in order to keep away from His Punishment (Glorified and Exalted be He). 

The Sunnah of the Messenger of Allah (peace be upon him) supports this matter and explains it so clearly. In a Sahih Hadith, the Prophet (peace be upon him) said: “Anyone of you who sees something evil, let them rectify it with their hand (by taking action); if they cannot, then with their tongue (by speaking out); and if they cannot,thenwiththeirheart(byhatingitandfeelingthatitiswrong);andthatistheweakestofIman(belief).” (Relatedby Imam Muslim in his Sahih [Authentic Hadith Book]) 

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 the vats of Khamr (intoxicants), destroying instruments of entertainment, stopping man from inflicting evil or oppression on people. Sultans or other able people in authority can do that. They can oblige people to perform Salah and carry out the orders and obligations enjoined by Allah (Exalted be He). 

A believer should play this role with his wife and children by enjoining them to observe the Orders of Allah and forbidding them to commit His Prohibitions with his hand if talking is not effective. 

Every man in authority, being an emir, a treasurer, a chief of a tribe or anyone appointed by the Muslim ruler or his people in the absence of the public rulership, may execute this obligation according to his own capacity. If he could not, then, he moves to: 

The second stage: enjoining good and forbidding evil with one’s tongue, such as saying: O people fear Allah! O brothers perform Salah, pay Zakah, stop doing this evil practice, you better do this instead, avoid Allah’s Prohibitions, be dutiful to parents and maintain kinship ties and so on. In this stage, a Muslim enjoins good and forbids evil with one’s tongue. The 

Muslim admonishes and reminds people, and look into the things which they do so that the wrong can be advised against. However, people should be dealt with in a good and kind way. 

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The Prophet (peace be upon him) said: “Allah loves kindness in all matters.” He (peace be upon him) said: “Kindness never exists in a thing without adoring it, and is never taken away from a thing without marring it.” 

“A group of Jews entered to the Messenger of Allah (peace be upon him) and said, “As­Samu ‘Alaykum.” (May death be upon you) [they said As­Sam instead of As­Salam and “As­Sam” means death]). ‘Aishah said, “I understood them, and said, ‘Wa ‘alaykum as­ samu wal­la‘nah(anduponyoubedeathandcurses).’ButtheMessengerofAllah(peacebeuponhim)said,‘Wait,O‘Aishah,for Allah loves kindness in all matters.’ I said, ‘O Messenger of Allah, did you not hear what they said?’ The Messenger of Allah (peace be upon him) said, ‘ I said, ‘ W a ‘ alaykum (and also upon you).’” They were Jews, but the Prophet (peace be upon 

him) treated them kindly hoping that they would be guided, follow the truth and respond to the call to faith. 

A Muslim who successfully enjoins good and forbids evil tries their best to be kind and uses kind words when they pass by a non­observant person in a gathering, on the street or anywhere. They should call them kindly and use kind words even if they argued with them over a matter they do not know or haughtily deny, they should argue with them in the best way. Allah (may He be Praised) says: Invite (mankind, O Muhammad صلى االله 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. Allah (may He be Praised) also says: 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) 

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 It means that those who do wrong among them, transgress or insult, should be encountered with a remedy other than argument in a good way. 

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Allah (Exalted be He) says: The recompense for an evil is an evil like thereof He (may He be Praised) says: Then whoever transgresses the prohibition against you, you transgress likewise against him. 

Arguing should happen in the best way so long as it is a context of learning, calling to goodness and explaining the truth. This is more conducive to good results. Sufyan Al­Thawry (may Allah be merciful with him) said: “The one enjoining good or forbidding evil must be kind in enjoining good, kind in forbidding evil; just in enjoining good, just in forbidding evil; knowledgeable of the good that they are enjoining and knowledgeable of the evil that they are forbidding.” 

This is the import of the instruction of 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, one should not enjoin or forbid anything except with kindness, being the first to practice what they preached, so that people follow their example. 

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: “There is not a prophet whom Allah sent to a nation before me 

who did not have disciples and companions from his nation, who follow his Sunnah (way) and obey his commands. Then they are followed by later generations who say what they do not do, and do what they are not commanded to do. Anyone who strives against them with his hand is a believer. Anyone who strives against them with his tongue is a believer. Anyone who strives against with his heart is a believer. There is no (degree of) Iman beyond (lower than) this, even to the weight of a mustard seed.” 

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, with the tongue, then, with the heart. 

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This is the way that should be followed with the generations succeeding the prophets. They should be enjoined to do good, forbidden from doing evil, and taught the Laws of Allah and be striven with to fulfill that by the hand, then, by then tongue, then, by the heart. 

This is also the way with the Ummah of the Prophet Muhammad (peace be upon him); its scholars, rulers, chiefs and jurists must commit themselves to look after the people through calling them to Allah, enjoining good, forbidding evil, teaching the ignorant, guiding the stray, implementing Hudud (ordained punishments for violating Allah’s Law) and Shari‘ah­based T a‘zir (discretionary punishment) till people follow the right path and adhere to the truth. They should carry out the Hudud and prevent people from committing what Allah (Exalted be He) prohibited so that no one oppresses the other or violates the Prohibitions of Allah’s Law. 

The Rightly­Guided Caliph ‘ Uthman ibn ‘ Affan (may Allah be pleased with him) is authentically reported to have said: "Allah curbs through the ruler what He does not curb 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 even if you provided them with all relevant Ayahs (Qur’anic verses); but when the ruler threatens them with beating or jail or the like, they submit and gives up their falsehood. That is because their hearts are not sound and they have weak Iman or even lack it so that the Ayahs or Hadiths do not affect them. They desist only when they fear the ruler; therefore, deterrence through the ruler is of great significance. For that reason, Allah ordained Qisas (just retaliation), Hudud and Ta‘zir for His slaves because they deter one from falsehood and all forms of oppression. Knowing that Allah 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 to the truth and restrain them from going beyond their bounds so as not to destroy themselves and be carried away by false beliefs and become Satan’s helpers or soldiers against us.  When a Muslim is unable to forbid evil with the hand or tongue, the heart will be the last tool. In other words, they should abhor the evil within the heart and avoid the company of those who do evil.  ( Part No : 5, Page No: 68)  It was reported on the authority of‘Abdullah ibn Mas‘ud (may Allah be pleased with him) that one day some people said to him, “We shall be ruined if we do not enjoin good and forbid evil.” Ibn Mas‘ud replied, “You shall be ruined if your hearts do not recognize good and condemn evil.”  A Muslim should recognize the 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 well­being and that Allah wants to do them good.It was related in the Two Sahih Books of Hadithon the authority of Mu‘awiyah (may Allah be pleased with him) that the Prophet (may peace be upon) said: “Whomever Allah wills good for, He grants him understanding of the religion.”  When a Muslim attends the circles of knowledge and asks about it in an attempt to deeply comprehend it, this marks that Allah wants to do good to them. They should keep firm in that path and never get weary or weak. In a Sahih Hadith, the Prophet (peace be upon him) said: “ Anyone who travels a path seeking knowledge, Allah will make easy for him a path to Paradise.” (Related by Imam Muslim in his Sahih [Authentic Hadith Book])  Seeking knowledge has a great status and is ranked under Jihad (striving) in the Way of Allah. Moreover, it is one of the means of salvation and signs of goodness. A Muslim may achieve this matter by attending the gatherings 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 is also through memorizing the Noble Qur’an, which is the basis and core of knowledge. It is the head of knowledge and the supreme foundation and the Strong Rope of Allah. It is the greatest and noblest Book, the prefect guide to goodness and the 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 at least partially, taking good care to reflect on and understand its contents that carry guidance and light to all humanity.  ( Part No : 5, Page No: 69)  Allah (Exalted be He) says: Verily, this Qur’ân guides to that which is most just and right He (Exalted be He) says: 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). Allah (Exalted be He) says: Do they not then think deeply in the Qur’ân, or are their hearts locked up (from understanding it)?  We should carefully recite the Book of Allah, memorize it, reflect on it, understand it, act upon it and ask about the 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 their own capacity and knowledge by memorizing and reading parts of it, such as memorizing the Forty Hadiths of Imam Al­Nawawy 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‘ Al­Kalim (the most concise expressions carrying the widest meanings), and every Muslim should memorize them. Also, ‘Umdat Al­Hadith, a book compiled by Al­Hafidh‘Abdul­Ghany Al­Maqdisy. It is a great book in which the author compiled about four hundred Hadiths from the most authentic Hadiths on the various subjects of Islam. It is a great bounty from Allah that a Muslim memorizes them.  Bulugh Al­Maram by Al­Hafidh 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 grand books written by Imam Muhammad ‘Abdul­

Wahhab (may Allah be merciful to him), namely, Kitab Al­Tawhid and Kashf Al­Shubuhat.
The basic books related to ‘Aqidah also include Al­‘Aqidah Al­Wasitiyyah by Shaykh Al­Islam 

Ibn Taymiyyah. 

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It is an important concise book of great benefit that summarizes the creed of Ahl­ul­Sunnah wal­Jama‘ah (those adhering to the Sunnah and the Muslim main body). Also, the book of Al­ Iman (Faith) by Shaykh Al­Islam Muhammad ibn ‘ Abdul­Wahhab, which is a very useful book that contains a collection of Hadiths relevant to Iman. Seekers of knowledge, males and females, should memorize whatever they can 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 look ambiguous to them. A seeker of knowledge should seek guidance and support from Allah and not become weak or lazy. They should manage their time and divide it into parts: a part for reciting and reflecting upon the Qur’an; another part for seeking knowledge, understanding the religion, memorizing the Matns (texts of Hadith) and asking about things that are difficult to understand; a third for fulfilling their social needs and a fourth part for offering Salah, acts of worship and the different forms of Dhikr (Remembrance of Allah) and Du‘a’ (supplication). 

Nur ‘Ala Al­Darb 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 broadcast twice a day one time between Maghrib (sunset) and ‘Isha’ (night) Prayers and another time at 09:30 p.m. at the Holy Qurvan Radio Station. 

There are many Hadith 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 to Me but I will not answer you, and before you ask Me but I will not give you, and before you turn to Me for help but I will not help you.” 

In another narration reported on the authority of Hudhayfah, the Prophet (peace be upon him) said: “By Him in Whose Hand is my soul! You will enjoin righteousness and forbid evil, or else Allah is about to send a punishment on you from Him. 

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Then,youwillsupplicatetoHim,butHewillnotansweryoursupplication.” (RelatedbyImamAhmad) 

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 Al­Tirmithy,the Prophet (peace be upon him) said: “When the Children of Israel fell into sins, their religious scholars forbade them, yet they did not desist; then they (i.e., the scholars) sat with them in their assemblies, ate with them and drank with them, so Allah caused the hearts of some to be tainted by the others and cursed them: ‘by the tongue of Dawud (David) and ‘Isa (Jesus), son of Maryam (Mary). That was because they disobeyed and used to transgress the bounds (in their disobedience to Allâh, i.e. commit crimes and sins). In another narration, it reads: “The first failing to begin among the Children of Israel was that a man would meet another man and say, ‘O so and so! Fear Allah and abstain from what you are doing. It is not lawful for you.’ Then he would meet him again the next day but this (the sin he saw him doing) would not prevent him from eating, drinking and sitting with him. When they did this, Allah caused the hearts of some to be tainted by the others.” 

Therefore, we should beware lest we suffer a fate similar to that of those people, particularly there are some Hadiths stating that neglect of the obligation of enjoining good and forbidding evil prevents answering supplications and achieving victory. 

Indeed, it is a great catastrophe. Part of the punishment for neglecting this obligation includes the defeat and disunity of the Muslims, their enemies’ control over them and unacceptance of their supplications Allah forbid. 

Enjoining good and forbidding evil may become an individual obligation on the Muslim who sees an evil and there is nobody else to removeit.Inthiscase,theymustremovetheevilonconditionthattheyareableto.TheProphet(peacebeuponhim)said: “Anyone of you who sees something evil, let them rectify it with their hand (by taking action); if they cannot, then with their tongue (by speaking out); 

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andiftheycannot,thenwiththeirheart(byhatingitandfeelingthatitiswrong);andthatistheweakestofIman(faith).” (Related by Muslim in his Sahih [Authentic Hadith Book]) 

If they are a group of people, it becomes a collective obligation on them in the locality or village or the tribe they live in. If one of them rectify the evil, it will be enough and that person will be rewarded; but if all of them leave this duty, they will all incur sin as is the case with the rest of the 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 can,asstatedintheHadithsmentionedaboveandsupportedbyAllah’ssaying: SokeepyourdutytoAllâhandfearHimasmuchas you can 

Scholars, callers to Allah and those who enjoin good and forbid evil, whom Allah guided to be patient, and be hopeful for Allah’s reward and be sincere to Him are the people of success and guidance through whom Allah benefits His slaves. Allah (may He be Praised)says: AndwhosoeverfearsAllâhandkeepshisdutytoHim,Hewillmakeawayforhimtogetout(fromeverydifficulty).

(in the cause of) Allâh, He will help you, and make your foothold firm. Allah (Exalted be He) says: 

And He will provide him from (sources) he never could imagine. Allah (Exalted be He) also says:
keeps his duty to Him, He will make his matter easy for him. He (Glorified and Exalted be He) says: O you who believe! If you help 

and whosoever fears Allâh 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 (Al­Ma‘ruf) which Allâh has ordained, and abstain from all kinds of sins and evil deeds (Al­Munkar 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). 

Therefore, the successful people in the worldly life and the Hereafter are those who have faith, do righteous deeds, 

( Part No : 5, Page No: 73) 

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 branches of Taqwa (fearing Allah as He should be feared), but Allah (may He be Praised) mentioned it separately to further clarify it and encourage people to do it. 

All in all, whoever enjoins good, forbids evil and patiently calls to Allah and died in that state will have possessed the great qualities of those who attained the full reward and eternal bliss. 

AMuslimisencouragedtoobservethesegoodqualities,asAllah(ExaltedbeHe)says: HelpyouoneanotherinAl­BirrandAt­Taqwâ (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allâh. Verily, Allâh is Severe in punishment. 

I implore Allah, with His Most Beautiful Names and Attributes, to guide us and all Muslims to the 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 carry this obligation in the best manner. May Allah help every Muslim fulfill His duties and advise people for His Sake. He is the Most Generous. May Allah’s peace and blessings be upon our Prophet Muhammad, his family, Companions and those who followed them in the best way.