As previously stated in the hadith of the Prophet, peace be upon him, the levels of enjoining good and forbidding evil are discussed in detail here:
The first level: Denial with the hand accompanied by power: The method entails pouring out wine, breaking instruments of entertainment, and preventing harm to people or stopping unjust oppression, if having the ability to do so, like a king or another in authority. Their responsibility includes obliging people to pray and abide by the commandments of Allah Almighty, obligatory for His followers.
The second level: Command is using language to guide and advise others, such as saying, “O my people, fear Allah,” “O my brothers, fear Allah,” “Perform your prayers and pay Zakat,” “Avoid evil deeds, embrace righteousness, steer clear of prohibited actions by Allah Almighty, be kind to your parents, and maintain family ties.” Through verbal communication, one encourages good deeds and discourages wrong ones.
The third level: When a believer cannot physically or verbally intervene, the option is to detest evil in the heart, harbor dislike and enmity towards reprehensible acts, and disassociate from those actions’ proponents. Ibn Masoud, may Allah be pleased with him, narrated that when asked whether one would perish for neglecting to enjoin good and forbid evil, his response was, “You will perish if your heart fails to discern good from evil.”
Reminder:
By exploring the significance of good deeds and their societal impact, individuals can grasp the value and benefits of shouldering the responsibility of enjoining good and forbidding evil in society. Scholars have extensively debated and outlined the conditions for Muhtasbeen (auditors) and those tasked with these responsibilities. While unable to delve into all conditions here to avoid protracted discussion, subsequent parts will elaborate on the prerequisites for enjoining good and forbidding evil.
The series will also cover the advantages of this duty and the repercussions of neglecting it, along with associated principles.