Author: Abu Irfan
Enjoining Good and Forbidding Evil (Part 23)
Conditions for Enjoining Good and Forbidding Evil:
Knowledge:
In order to carry out the work of enjoining good and forbidding evil in the best way, it is essential for the inviter to be aware of the principles and truths of these two obligations. Conceptually, one must fully understand the meaning, concept, importance, and goals of enjoining good and forbidding evil to perform this significant religious duty properly and achieve the desired result. Knowledge and understanding in any field can be a powerful tool for the caller and the Muslim, as God Almighty has emphasized the importance of knowledge and wisdom, particularly highlighting knowledge before action. Allah says: «فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَاللَّهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَاكُمْ» [Muhammad: 19]; Translation: “So [O Prophet] know that there is no god but Allah and seek forgiveness for your sins and for the believing men and believing women. And Allah knows your destination and your destination.”
It has also been narrated from the elders and predecessors that “only one can enjoin what is right and forbid what is wrong who is a jurist in both matters.” This means that one who knows what is right and what is wrong does not err in their path. The one who aims to cure the pain of others must be a skilled physician, both a doctor and a pharmacist. Allah Almighty commands the Prophet of Islam (peace and blessings of Allah be upon him) to understand the principles and methods of calling people to Islam, to convey his level of awareness on this issue to the people, and to advance the work of calling with this scientific and conscious method. Allah says: «قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ» [Yusuf: 108]; Translation: “Say: This is my way; I invite to Allah with [perfect] insight, and so do those who follow me. Glory be to Allah, and I am not of the polytheists.”
To explain the difference between the knowledgeable and the ignorant, Allah Almighty says: «قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ ۗ إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ» [Al-Zumar: 9]; Translation: “Say: Are those who know equal to those who do not know? Only those endowed with knowledge and wisdom will accept.”
In line with a deeper understanding and more complete knowledge of the essence of the Almighty Allah, which serves as motivation for fearing disobedience and hoping for divine reward for performing obligatory duties, Allah Almighty says: «إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُۗ إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ» [Fatir: 28]; Translation: “Indeed, only the learned among His servants fear Him. Indeed, Allah is the Mighty, the Forgiving.”
In general, Allah Almighty has given a very high and noble value to knowledge and has introduced it as the key to understanding, the secret of salvation and success in the Hereafter, and a crucial means for living with dignity in this world. In the hadiths of the Prophet (peace and blessings of Allah be upon him), the status and importance of knowledge and the necessity of acquiring it have also been greatly emphasized.
Therefore, one of the fundamental conditions and foundations that legitimizes and justifies the caller’s responsibility to enjoin what is good and forbid what is evil, guide and advise others, and clarify the path for everyone is knowledge, wisdom, and understanding. Without these foundations, this task cannot be properly executed, and no progress will be achieved. This issue is quite clear; for just as no blind person can drive, no paralyzed person can run, no mute person can speak, and no deaf person can hear, knowledge and wisdom are akin to sight, the ability, and language that every person uses to see their way clearly, navigate their path more easily, and better describe and reach their destination.
Power and Ability
Power and ability are essential conditions in many matters, including the enjoining of good and forbidding of evil. The one who enjoins what is right and forbids what is wrong must have the capacity and power to promote the good and to prohibit the wrong; for one cannot enter the battlefield weak and incapable. Enjoining what is right and forbidding what is wrong constitutes a battlefield in which one side is right and the other is wrong, and they oppose each other.
In the hadiths of the Prophet (peace and blessings of Allah be upon him), power and ability are emphasized as criteria, as the Messenger of Allah (peace and blessings of Allah be upon him) said: «مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ، وَذَلِكَ أَضْعَفُ الْإِيمَانِ» Translation: “Whoever of you sees an evil deed should change it with his hand [with power]. If he is unable to do so, then with his tongue [by preaching]. If he is unable to do so, then with his heart, which is the weakest degree of faith.”
In this blessed hadith, the Messenger of Allah (peace and blessings of Allah be upon him) clearly states that upon seeing an evil deed, you should first forbid it with your hand and your power and prevent people from committing prohibited acts. If you are unable to act with your hand and lack this power, then you should forbid it with your tongue and your power of speech. If you cannot speak the truth and cannot forbid it with your hand or tongue, your responsibility is still not lifted from your shoulders; you must continue to reject the evil with your heart, which signifies the weakest form of faith. However, the notable point in this hadith is that even in the face of the inability to prohibit evil, this great and vital responsibility remains on the shoulders of the Muslim individual, who must always enjoin good and good deeds and prevent evil and bad deeds to the best of their ability.
Thus, one of the fundamental conditions for enjoining good and forbidding evil is the concept of power and ability, which upholds and implements this religious duty. In this context, the role and position of states and governments, particularly the Islamic government in the context of Islamic and human civilization, becomes very prominent. This means that Islamic politics never accepts corruption, immorality, or vices and does not tolerate them. Instead, it considers the Islamization of all aspects of human life as a mission and a goal, and in the quest to achieve this goal, it must utilize its power and ability to eliminate evil from society and institutionalize goodness and virtue in all communities.
Dr. Abdul Karim Zidan discusses power and ability in relation to the general rules of forbidding evil: “There are undoubtedly differences and degrees among the callers regarding enjoining good and forbidding evil, with the highest degree belonging to the leader who has the power and authority to command and prohibit. For this reason, his responsibility is much heavier compared to others, and he has the duty to remove the problems and evils from the society that is his home.”
Continues…
[1] Zaidan, Abdul Karim, Principles of Da’wah; p. 338.
[2] Sahih Muslim; 78.
[3] Zaidan, Abdul Karim, Principles of Da’wah; p. 341.
