Every action and matter in human life has conditions and principles, and the concept of enjoining good and forbidding evil is no exception. For its proper implementation, these conditions must be observed. Without them, various types of conflict, tension, and disorder may arise. To briefly and concisely outline these conditions, the following key points should be considered:
1. Islam
In essence, enjoining good and forbidding evil is considered a form of guardianship. A non-Muslim does not hold guardianship over a Muslim, as Allah Almighty states:
“وَلَنْ يَجْعَلَ اللَّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا؛ [نساء: ۱۴۱]” Translation: “And never will Allah grant the disbelievers a way over the believers.”
However, every believer has a degree of responsibility toward fellow believers to fulfill their duties toward their co-religionists in the best possible manner. This is one of the characteristics of the noble religion of Islam: the caller to good must be a Muslim and a believer in Allah Almighty. This principle ensures that the promotion of good and prevention of evil serve to support and elevate the status of Islam in both Islamic and human societies. Expecting such efforts from a non-Muslim is unreasonable, as they often seek to suppress Islam unless the light of Islam touches their hearts and guides them.
Thus, the Prophet (PBUH) emphasized the responsibility of believers toward one another, stating:
“أَلَا كُلُّكُمْ رَاعٍ وكلكم مسؤول عَنْ رَعِيَّتِهِ…” Translation: “Indeed, all of you are shepherds, and each of you is responsible for his flock. The leader is a shepherd and is responsible for his people. A man is a shepherd over his household and is responsible for them. A woman is a shepherd over her husband’s home and children and is responsible for them. A servant is a shepherd over his master’s wealth and is responsible for it. Surely, all of you are shepherds, and all of you are responsible for your flock.”
This implies that every Muslim is obligated to care for the spiritual and moral welfare of their fellow believers, striving to improve their faith and beliefs.
The bond of brotherhood in Islam reinforces this principle, encouraging Muslims to care for one another and to spare no effort in promoting each other’s well-being. When this sentiment becomes deeply rooted, enjoining good and forbidding evil progresses more effectively and harmoniously. This is why one of the essential conditions of this practice is that the enjoiner must be a Muslim to guide others toward goodness and deter them from evil.
2. Accountability (Taklif)
Ibn Manzur, in defining taklif, states that linguistically it means commanding someone to perform a task that involves effort. In simpler terms, it refers to the divine commands and prohibitions given to humans, requiring them to perform or avoid specific actions.
Although the term taklif does not explicitly appear in the Quran, its derivatives are mentioned about seven times, emphasizing human capacity and divine justice. For example:
1. In Surah Al-Baqarah: “لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَا؛ [بقره: ۲۳۳]” Translation: “No soul is burdened except with what it can bear.”
2. In Surah An-Nisa: “لَا تُكَلَّفُ إِلَّا نَفْسَك؛ [نساء: ۸۴]” Translation: “You are responsible only for yourself.”
3. In Surah Al-An’am, regarding the wealth of orphans: “وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ… لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا..؛ [انعام: ۱۵۲]” Translation: “And do not approach the orphan’s property except in a way that is best… We do not burden any soul beyond its capacity…”
4. In Surah Al-A’raf, concerning faith and good deeds: “وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا؛ [اعراف: ۴۲]” Translation: “But those who believe and do righteous deeds, we do not burden any soul beyond its capacity…”
From these examples, it is evident that accountability aligns with human capacity. This ensures that divine commands are both fair and achievable, preventing undue hardship while encouraging devotion and obedience.
