Enjoining Good and Forbidding Evil: A Duty Feared by Atheists (Part One)
Abstract
The aim of this study is to examine the concept of enjoining good and forbidding evil from the perspective of Qur’anic verses and prophetic traditions, as well as to respond to the doubts and objections raised around it. This research uses a method based on extracting content from authentic scholarly sources; accordingly, the required information was gathered through library-based study.
Enjoining good means motivating and commanding what is deemed favorable and acceptable in Islamic law, and forbidding evil refers to prohibiting what is considered bad and reprehensible by Shariah. According to some scholars, “evil” (munkar) in the Shariah refers only to sins and acts of disobedience, while others believe that it includes both prohibited and disliked actions. In any case, enjoining good and forbidding evil is considered a divine obligation.
It is evident that this duty protects religion and guarantees the implementation of religious obligations. The best individuals and the best community are those who engage in enjoining good and forbidding evil. Likewise, success and salvation are the outcomes of promoting goodness and preventing wrongdoing. This obligation is also cited as evidence for the necessity of establishing an Islamic government, and it is said to have a status even higher than jihad in the way of Allah. Therefore, it is necessary to deeply explore its ambiguous aspects and clarify its position through the lens of the Qur’an and Sunnah.
Imam al-Ghazali (may Allah have mercy on him), in his great work Ihya’ ‘Ulum al-Din, under the topic of enjoining good and forbidding evil, says: “This duty is the greatest pillar of religion, and it is the very mission for which Allah sent all the prophets. If this duty is neglected and knowledge and practice regarding it are abandoned, the entire message of the prophets will be nullified, religion will be lost, weakness and lethargy will prevail, misguidance will spread, ignorance will become common, corruption will seep everywhere, and society will become unreformable. Lands will be ruined, and people will perish, though they will not feel destroyed until the Day of Judgment.”
Introduction
Enjoining good and forbidding evil is one of the most fundamental teachings of Islam that plays a central role in preserving the moral, social, and spiritual health of the society. The Holy Qur’an considers this responsibility to be one of the most distinguishing features of the Muslim Ummah: “كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنّٰاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَ تَنْهَوْنَ عَنِ اَلْمُنْكَرِ وَ تُؤْمِنُونَ بِاللّٰهِ…” Translation: You are the best nation raised for mankind: you enjoin what is right, forbid what is wrong, and believe in Allah. If the People of the Book had believed, it would have been better for them. Some of them are believers, but most are defiantly disobedient.
This principle is not merely an individual duty, but a collective social responsibility to prevent corruption, promote goodness, and establish justice.
However, some deniers of religion or atheists consider this duty to be an infringement on personal freedom and view it as contradicting individual rights. In response, it must be clarified that enjoining good and forbidding evil is not undue interference, but rather a form of social accountability in the face of moral and spiritual deviations. Just as every society creates laws to organize human relations and prevent harm, the Shariah uses this principle to protect society from error and collapse. Absolute freedom without responsibility leads to chaos and disintegration. Enjoining good is an invitation to virtue—not coercion; forbidding evil is a sincere warning—not forced imposition.
The Ruling on Enjoining Good and Forbidding Evil
Enjoining good and forbidding evil is one of the obligatory commandments in the true religion of Islam. As the Almighty says: “وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ” Translation: Let there be a group among you who call to what is good, enjoin what is right, and forbid what is wrong. These are the ones who will be successful.
That is, when people encourage one another toward good and prevent bad deeds, they are triumphant in both this world and the hereafter. But if they fail to do so, they are bound to be unsuccessful.
The Messenger of Allah (PBUH) said: “مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ، وَذَلِكَ أَضْعَفُ الْإِيمَانِ” Translation: Whoever among you sees an evil, let him change it with his hand. If he is unable to do so, then with his tongue. If he is still unable, then with his heart—and that is the weakest level of faith.
This means that if someone cannot stop evil with action or speech, he should at least disapprove of it in his heart. Otherwise, his faith is extremely weak.
Allah cursed those nations who neglected this critical duty. In the Holy Qur’an, He says: “لُعِنَ الَّذِينَ كَفَرُوا مِنْ بَنِي إِسْرَائِيلَ عَلَى لِسَانِ دَاوُودَ وَعِيسَى ابْنِ مَرْيَمَ… كَانُوا لَا يَتَنَاهَوْنَ عَنْ مُنْكَرٍ فَعَلُوهُ لَبِئْسَ مَا كَانُوا يَفْعَلُونَ” Translation: The disbelievers among the Children of Israel were cursed by the tongue of David and Jesus, son of Mary. That was because they disobeyed and transgressed. They would not prevent one another from wrongdoing they used to commit. Evil indeed was what they used to do.
Among the Jews, there was a group who fulfilled this duty, and another who remained silent and neutral. The latter would say to the former: “Why do you preach to a people whom Allah will destroy or punish severely?” The reformers responded: “We do so to fulfill our duty before our Lord and to be free of responsibility before Him. Perhaps they may develop God-consciousness.”
This story is mentioned by Allah in the Qur’an: “وَإِذْ قَالَتْ أُمَّةٌ مِنْهُمْ لِمَ تَعِظُونَ قَوْمًا اللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَابًا شَدِيدًا قَالُوا مَعْذِرَةً إِلَى رَبِّكُمْ وَلَعَلَّهُمْ يَتَّقُونَ” Translation: When a group among them said: “Why do you advise a people whom Allah will destroy or punish with a severe punishment?” They replied: “To be absolved before your Lord, and perhaps they may become mindful (of Allah).”
If we turn the pages of history, we will find many hard-hearted individuals who were seen as hopeless, but through the prayers and efforts of the righteous, Allah’s guidance reached them—and they became some of the sincerest servants of Islam. Among them are ʿUmar ibn al-Khattab, Khaled ibn al-Walid, and others (may Allah be pleased with them).
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