Enjoining Good and Forbidding Evil: A Duty Feared by Atheists (Part two)
Why Should We Enjoin Good and Forbid Evil?
One of the reasons this social responsibility holds such importance is due to the sins of humankind, which lead to punishment, corruption, and destruction. As Allah, the Exalted and Glorious, says: “ظَهَرَ اَلْفَسٰادُ فِي اَلْبَرِّ وَ اَلْبَحْرِ بِمٰا كَسَبَتْ أَيْدِي اَلنّٰاسِ لِيُذِيقَهُمْ بَعْضَ اَلَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ” [Surah Ar-Rum: 41] Translation: “Corruption has appeared on land and sea because of what the hands of people have earned, so that He may let them taste a part of what they have done, that perhaps they will return (to righteousness).”
Calamities, destruction, and disasters on land and sea appear due to the actions of humankind. When divine punishment comes, it encompasses both the righteous and the wicked, the good and the bad, the believers and the disbelievers alike. Allah says: “وَاتَّقُوا فِتْنَةً لَا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ” [Surah Al-Anfal: 25] Translation: “And beware of a trial which will not strike only the wrongdoers among you exclusively and know that Allah is severe in punishment.”
The Prophet Muhammad (peace be upon him) presented a beautiful parable for those who enjoin good and forbid evil, and for those who abandon this duty: “The example of the one who adheres to the limits of Allah and the one who transgresses them is like a group of people who boarded a ship. Some of them occupied the upper part while others occupied the lower. Whenever those in the lower part needed water, they had to pass by those above. So, they said, ‘What if we made a hole in our portion of the ship and didn’t disturb those above us?’ If they let them do what they intended, they would all perish. But if they prevented them, they would all be saved.” [Reported by Bukhari]
Conditions for Enjoining Good and Forbidding Evil:
For someone to fulfill this significant duty effectively, certain conditions must be met:
1. Self-reformation and purification of the soul:
One must reform themselves and purify their soul. Otherwise, their efforts will not yield results. Allah rebukes those whose words contradict their actions: “يَا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ * كَبُرَ مَقْتًا عِنْدَ اللَّهِ أَنْ تَقُولُوا مَا لَا تَفْعَلُونَ” [Surah As-Saff: 2–3] Translation: “O you who believe! Why do you say what you do not do? It is most hateful to Allah that you say what you do not do.”
And in Surah Al-Baqarah (2:44): “أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنْسَوْنَ أَنْفُسَكُمْ وَأَنْتُمْ تَتْلُونَ الْكِتَابَ أَفَلَا تَعْقِلُونَ” Translation: “Do you command people to righteousness while you forget yourselves, even though you recite the Scripture? Do you not understand?”
2. Sincerity for the sake of Allah and the well-being of society:
The intention must be to please Allah and benefit His servants, not for showing off or gaining fame. Allah says: “وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ” [Surah Al-Bayyinah: 5] Translation: “And they were not commanded except to worship Allah, being sincere to Him in religion, inclining to truth.”
3. Patience and endurance:
One will inevitably face hardship, harshness, and various forms of harm. Thus, perseverance and steadfastness are essential. This is why Luqman the Wise first advised his son to establish prayer, i.e., to build a strong relationship with Allah and purify his soul. He said: “O my son, establish prayer…” Then:” Enjoin what is right and forbid what is wrong…” Then: ”…and be patient over what befalls you. Indeed, that is of the matters requiring determination.” [Surah Luqman: 17]
4. Knowledge of what is good and evil:
The person must be knowledgeable about what constitutes good (ma’ruf) and evil (munkar). Without such knowledge, they are not obligated to enjoin or forbid, and should not do so, as ignorance could lead to promoting evil or forbidding good. For example, one may forbid listening to a piece of music without knowing whether it is permissible or not.
5. Possibility of effectiveness:
There must be a reasonable possibility that the act of enjoining or forbidding will have an effect—even if only in the future.
6. Persistence in sin:
The target of enjoining or forbidding must be persisting in the sin. If the person is likely to abandon the sin on their own, the duty to enjoin or forbid no longer applies.
7. Absence of harm (mafsadah):
Enjoining good and forbidding evil must not lead to greater harm. If it results in bodily, financial, or reputational harm to the enjoiner or to another Muslim, then it is not obligatory. However, one must weigh the harm of taking action against the harm of remaining silent and act in accordance with what is more important.
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