Enjoining Good and Forbidding Evil: A Duty Feared by Atheists (Part Five)
Practical Methods of Enjoining Good and Forbidding Evil
4. Paying Attention to Individual Capacities and Utilizing Opportunities
The human soul is like a person’s private home, which has various doors. Naturally, no one likes others to enter their home uninvited and impose rules upon them. Similarly, a person’s thoughts, beliefs, and preferences are their internal assets, and forcing one’s way into these matters may provoke resistance and confrontation. Therefore, wisdom dictates that the inviter (da‘iyah) waits for permission before entering hearts—so they are respected and their message is accepted. Hence, understanding people’s temperaments, their intellectual capacity, endurance, and enthusiasm, as well as making the most of appropriate opportunities, is crucial in delivering the message.
Prophet Ali (MABH) said: «حَدِّثُوا النَّاسَ بِمَا يَعْرِفُونَ أَتُحِبُّونَ أَنْ يُكَذَّبَ اللَّهُ وَرَسُولُهُ» Translation: “Speak to the people in accordance with what they understand. Do you want Allah and His Messenger to be denied?”
Therefore, in the matter of enjoining good and forbidding evil, one must be mindful of timing, context, and audience.
5. Reforming People Gradually
One of the wise approaches is to enjoin good and forbid evil in stages. Just as human creation occurs in stages, reformation is also most effective when done gradually—a method highly regarded in Islamic teachings.
Allah revealed Islamic law to His Messenger (peace be upon him) gradually—first establishing foundational beliefs, then ethical principles, and finally legal rulings. For example, when addressing prohibitions, Allah first forbade murder, adultery, theft, consuming orphans’ property, and unjustly taking others’ wealth. Eventually, He revealed laws about transactions and prohibited usury. Even the prohibition of alcohol was issued in several stages.
This progressive revelation highlights the Quran’s educational purpose—it was sent to guide humanity toward spiritual excellence through a process.
Hazrat Ayesha (MABH) stated: «إنما نزل أول ما نزل منه سورة من المفصل فيها ذكر الجنة والنار حتى إذا ثاب الناس إلى الإسلام، نزل الحلال والحرام، ولو نزل أول شيء: لا تشربوا الخمر، لقالوا: لا ندع الخمر أبدا. ولو نزل: لا تزنوا، لقالوا: لا ندع الزنا أبدا» Translation: “The first parts of the Qur’an to be revealed were from the shorter chapters (al-Mufaṣṣal), which spoke of Paradise and Hell. Once people turned to Islam, the lawful and unlawful matters were revealed. Had the first thing revealed been: ‘Do not drink wine,’ they would have said: ‘We will never give up wine.’ And had it been revealed: ‘Do not commit adultery,’ they would have said: ‘We will never give up adultery.’”
Thus, every message has its time and place. It is not wise to speak of minor legal rulings or disliked actions (makruh) with those who deny the fundamentals of faith. One must first establish the essentials, and then gradually invite the audience to secondary rulings and discourage lesser wrongs.
6. Indirect Approach
Some individuals cannot tolerate direct criticism or advice. In such cases, one should use indirect methods to reform their behavior. As the saying goes: “Speak to the door so the wall hears.”
The Prophet Muhammad (peace be upon him) would often use general, indirect language when pointing out wrongdoing. He would say: «مَا بَالُ أَقْوَامٍ یقُولُونَ كَذَا وَكَذَا» Translation: “Why is it that some people say such and such, or do such and such?”
The Noble Qur’an also employs this style. Whenever Allah reproached the Prophet (peace be upon him), others were meant to take heed as well.
وَلَوْلاَ أَن ثَبَّتْنَاكَ لَقَدْ كِدتَّ تَرْكَنُ إِلَيْهِمْ شَيْئاً قَلِيلاً Translation: “And had We not made you steadfast, you were about to incline toward them slightly.”
