Author: Shukran Ahmadi
Enjoining Good and Forbidding Evil: Importance and Methods (the 6th and final Part)
Practical Methods of Enjoining Good and Forbidding Evil (Continued)
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Encouragement through Mentioning Virtues and Positive Outcomes
The Noble Qur’an, in various verses, encourages good actions and righteousness by mentioning virtues and glad tidings. For instance, Allah says: “إِنَّ الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ وَأَقَامُواْ الصَّلاَةَ وَآتَوُاْ الزَّكَاةَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ “Translation: “Indeed, those who believe and do righteous deeds, establish prayer, and give Alms (Zakat)—their reward is with their Lord. There will be no fear for them, nor will they grieve.”
The Messenger of Allah (peace be upon him) also used the method of encouragement to prepare people for action. It is narrated in a hadith: عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: قَالَ اللَّهُ: أَعْدَدْتُ لِعِبَادِي الصَّالِحِينَ مَا لَا عَيْنٌ رَأَتْ وَلَا أُذُنٌ سَمِعَتْ وَلَا خَطَرَ عَلَى قَلْبِ بَشَرٍ، فَاقْرَءُوا إِنْ شِئْتُمْ: [فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ] Translation: Abu Hurairah (may Allah be pleased with him) reported that the Prophet (peace be upon him) said: Allah said, “I have prepared for My righteous servants what no eye has seen, no ear has heard, and what has not crossed the heart of any human being.” Then he said: “Recite, if you wish: No soul knows what delights are hidden for them [in Paradise] as a reward for what they used to do.”
In another hadith, the Prophet (peace be upon him) instructed: عَنْ أَنَسِ بْنِ مَالِكٍ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: يَسِّرُوا وَلَا تُعَسِّرُوا وَبَشِّرُوا وَلَا تُنَفِّرُوا” Translation: Anas ibn Malik reported that the Prophet (peace be upon him) said: “Make things easy and do not make them difficult. Give glad tidings and do not drive people away.”
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Collective Action and Practical Confrontation with Wrongdoers
At times, individual efforts in enjoining good and forbidding evil may have little effect, especially when the community remains indifferent to wrongdoing, turns a blind eye to corruption, or even supports immoral individuals. In such cases, combating moral decay becomes extremely difficult.
To address this, the Prophet (peace be upon him) said: مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ، وَذَلِكَ أَضْعَفُ الإِيمَانِ” Translation: “Whoever among you sees an evil, let him change it with his hand; if he is unable, then with his tongue; and if he is still unable, then with his heart—and that is the weakest level of faith.”
He also said: أَلاَ كُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ Translation: “Indeed, each one of you is a shepherd, and each of you is responsible for his flock.”
Therefore, every individual in the Muslim Ummah must be vigilant regarding the social changes, moral deviations, and religious violations occurring in society. They must take responsible and wise action in fulfilling the obligation of enjoining good and forbidding evil.
Conclusion
From what has been briefly discussed, it becomes evident that enjoining good and forbidding evil is one of the most vital, foundational, and essential matters in Islam. These two obligations are necessary for any Islamic society. Their proper implementation ensures the stability and survival of the community.
The Qur’an and Sunnah, in various contexts and manners, emphasize this religious, social, and political duty, outlining its practical and actionable methods. They highlight its profound impact on reforming society, establishing security, ensuring social order, and guiding the community toward righteousness and enlightenment.
To achieve this noble goal, practical strategies must be adopted, grounded in religious texts and the principles laid out in the Qur’an and Hadith, and guided by the insights of religious scholars. Only then can this critical Islamic principle be fulfilled, its divine objective realized, and a society envisioned—one that truly reflects the aspirations of the Islamic faith and Shariah.
Previous Part
References:
1. Isfahani, al-Raghib, Abu al-Qasim Husayn ibn Muhammad; Tafsir al-Raghib al-Isfahani; First Edition, Riyadh: Dar al-Watan, 1424 AH.
2. Jasim ibn Muhammad; Rasāʾil Fityān al-Daʿwah; First Edition, [no place]: Shurūq, 1426 AH.
3. Uthmani, Muhammad Taqi; The Method of Daʿwah and Preaching; Translated by: Ubaydullah Musazadeh; Zahedan: Siddiqi Publications, 1380 SH [2001 CE].
4. Ghazali, Muhammad; The Alchemy of Happiness (Kimiya-yi Saʿādat); Sanandaj: Hoseini Asl Publications, 1388 SH [2009 CE].
5. Al-Maydanī, Habannakah, Hasan Abd al-Rahman; Fiqh al-Daʿwah ila Allah; Damascus: Dar al-Qalam, 1425 AH.
6. Nadwi, Abul Hasan Ali; A Glimpse of Religious Preaching in the Modern Era; Translated by: Ubaydullah Musazadeh; Zahedan: Siddiqi Publications, 1383 SH [2004 CE].
References to Quran and Hadith:
[1] Al-Baqarah: 277
[2] Sahih al-Bukhari: 4/118
[3] Sahih al-Bukhari: 1/25
[4] Sahih Muslim: 1/50
[5] Sahih Muslim: 6/7
