b. The Levels of Enjoining the Good and Forbidding the Evil
When it comes to the duties of Enjoining Good and Forbidding Evil, the principle is that every person aspiring to take responsibility for this important task must evaluate their society and work environment. In addition to assessing society, it is essential to know how to engage with the topic, the tools available, and the methods to change undesirable behaviors while promoting what is good. The levels of Enjoining what is Good and Forbidding what is Evil vary in every society and situation. Necessary explanations regarding these levels are provided below.
Based on the hadith, «مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ، وَذَلِكَ أَضْعَفُ الْإِيمَانِ», the scholars of Islam have divided the command of good and the prohibition of evil into three stages:
1. Rejecting evil with the hand: This entails using one’s authority to prevent someone from harming others as they pursue their goals. This stage is applicable to leaders and individuals with significant power and influence.
2. Rejecting evil with speech: To encourage good deeds through verbal instruction and to dissuade others from committing wrongful acts.
3. Rejecting evil with the heart: When an individual cannot enjoin what is good and forbid what is bad through their hands or speech, their responsibility is to harbor dislike for the evil in their heart and avoid the company of those immersed in wrongdoing.
One way to interpret the discussion on the levels of enjoining good and forbidding evil is to state that the first level, which involves commanding good and forbidding evil within one’s heart, is an obligatory act. However, the second level (verbal prohibition) is not obligatory, and the third level (practical prohibition) is a sufficient alternative. Some argue that if individuals focus on their own self-improvement, they need not concern themselves with the actions of others in society. They contend that when one is guided, the misguidance of others does not harm them, citing the Quranic verse: «يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ». Translation: “O you who believe! Take care of yourselves. If you have been guided, the misguidance of those who have gone astray will not harm you. The return of all of you is to Allah; then He will inform you of what you used to do.”
Some believe that the verse suggests a non-obligation to enjoin good and prohibit evil. However, in the verse’s context, guidance is achieved when a person fulfills obligations such as commanding good and forbidding evil. If an individual meets their responsibilities or intends to, but lacks the means or conditions to enact it, then the misguidance of others will not harm them. Nonetheless, one should not use this rationale to justify laziness or neglect of duty, thinking they are absolved of responsibility in this matter. The verse was revealed to reinforce that believers should remain steadfast and persistent in their journey, unaffected by the misguidance of others.
In other words, individuals should not be swayed by societal influences when choosing the path of truth and proper thinking. According to this principle, what is right remains right, regardless of societal majority acceptance, while what is wrong stays wrong, regardless of societal inclination.
For instance, if we assume the aforementioned argument is valid and recognize its logic, the verse cannot be seen as abrogating those that mandate enjoining good and prohibiting evil. Numerous verses regarding this topic remain valid, and no one can assert that the wording or meaning of these verses is obsolete.
If we study the interpretations of scholars concerning the mentioned verse, we find that it does not advocate for neglecting what is good or condoning what is evil. Additionally, its content does not directly or absolutely connect to the non-obligation of commanding good and forbidding evil. For example, Ustad Mukhalis states in his commentary: “This verse should not be viewed as a negation of what is good or as an endorsement of what is evil; the Qur’anic verses and the hadiths of the Prophet emphasize the absolute necessity of enjoining good and forbidding evil. Therefore, this verse, which underscores personal responsibility, is directed toward those who are unable to perform the duty of commanding good and forbidding evil or for those who believe such actions will not impact others, or who fear repercussions for doing what is right.”
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