The conditions of those who take responsibility for enjoining good and forbidding evil
Since enjoining the good and forbidding the evil is one of the obligatory tasks and a great responsibility; Rather, it is one of the most necessary actions, the best and the better of them, and Allah created us to test us in this world. «الذی خلق الموت والحیوة لیبلوکم أیکم أحسن عملا» Translation: “He who created death and life to test you as to which of you is more righteous”; Therefore, the definition of a righteous, good and acceptable act in the sight of Allah Almighty is that it is sincere and correct, as Fazil bin Ayyaz, may Allah have mercy on him, says [in the interpretation of this verse]: “Be the purest and most correct.”
When the action is sincere; But if it is not true, it will not be accepted, and also, if it is true; But if it is not sincere, it will not be accepted until it is sincere and in the right way; It is sincere if it is for the sake of Allah, and it is correct if it is according to the tradition.
No great action should be without these two things:
1. The goal should be the satisfaction of Almighty Allah.
2. It must be in accordance with the Shariah of Allah Almighty.
Therefore, these two important issues must be present in the function of enjoining what is good and forbidding what is evil and inviting to Allah Almighty: it should be sincere and in the right way; because nothing is good or correct, unless this condition is found in it.
1. Knowledge and understanding before commands and prohibitions
When there is no knowledge, ignorance, misguidance, and following sensual desires fill its place; As it is stated in the hadith of Hazrat Ma’az, may Allah be pleased with him: “Imam’s knowledge is action, and action is subordinate to him.”
Umar bin Abdul Aziz, may Allah have mercy on him, said: “Whoever worships Allah without knowledge, his corruption will be greater than his reformation.”
With knowledge and understanding, the difference between the people of ignorance and the people of Islam is known, and in this position, there must be knowledge, and knowledge is in three things:
A. Knowledge of good deeds and bad deeds and distinguishing between them;
B. Knowledge of the imperative and the negative;
C. Knowing that enjoining good and forbidding evil leads him to the straight path, which is the closest way to achieving the goal, and this in itself is good, that’s why they said: Enjoining good and forbidding evil should not be evil.
2. Kindness and gentleness with commands and prohibitions
If commanding good and forbidding evil and calling to Allah (s.w.t) is equal to gentleness and friendship, the response, obedience, and confession from the one who is commanded to do good and is prevented from doing evil, will never be delayed; The Messenger of Allah, peace be upon him, says: “Allah Almighty is merciful and loves friendship and kindness, and gives great rewards to friendship, which He doesn’t give in the case of violence.”
In another hadith, he says: “Friendship makes it beautify and beautify anything that comes with it, violence and severity in anything makes it flawed.”
3. Tolerance and patience for suffering after enjoining good and forbidding evil
The one who enjoins the good and forbids the evil will surely face difficulties on the way of Da’wah, if he does not have patience and tolerance, the corruption caused by him will be more than his correction.
“Allah Almighty says about patience«فاصبر کما صبر أولو العزم من الرسل» be patient as the great prophets were patient.”
Important point!
The condition of putting these three things in the command of good and forbidding evil is too heavy for many people, they think that these three conditions are not found in anyone; Therefore, in the absence of these conditions, the responsibility of enjoining good and forbidding evil is removed from their shoulders; Therefore, they leave it, and this is wrong; Because enjoining the good and forbidding the evil is a very great responsibility, and leaving it is a sin. They must combine prohibition of evildoing and fulfill this responsibility.
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