Allah Almighty says: {Let there be a group from among you who call to goodness: enjoining what is right, and forbidding what is wrong. It is they who are successful.} [Surat Āl ‘Imrān: 164] Allah Almighty also says: {You are the best nation ever raised for mankind: you enjoin what is right and forbid what is wrong} [Surat Āl ‘Imrān: 110] Allah Almighty also says: {Be gracious, enjoin what is right and turn away from those who are ignorant.} [Surat Al-A‘rāf: 199] Allah Almighty says: {The believers, both men and women, are allies of one another; they enjoin what is good and forbid what is evil} [Surat al-Tawbah: 71] Allah Almighty says: {Those who disbelieved from the Children of Israel were cursed on the tongue of David and Jesus, son of Mary. That was because of their disobedience and their persistence in transgression. They did not forbid one another from committing evil deeds. Terrible was indeed what they used to do!} [Surat al-Mā’idah: 78-79] Allah Almighty says: {Say, “The truth is from your Lord. Whoever wills may believe, and whoever wills may disbelieve.”} [Surat al-Kahf: 29] Allah Almighty says: {Then proclaim what you are commanded, and turn away from those who associate partners with Allah.} [Surat al-Hijr: 94] Allah Almighty says: {When they ignored the admonition they were given, We saved those who forbade evil and seized the wrongdoers with a grievous punishment for their defiant disobedience.} [Surat al-A‘rāf: 165] There are many other well-known verses in this regard.
Good (Ma‘rūf) refers to all that is recognized as good by the Sharia, reason, and custom upheld by such righteous and good people who adopt a moderate approach that is away from extremism and negligence.
Evil (Munkar) refers to all that is recognized as evil by the Sharia, reason, and custom, as well as all that is disapproved and banned of all kinds of sins like disbelief, religious innovations, and defiant disobedience.
1) Wisdom must be employed when enjoining what is good and forbidding what is evil, and this can only be achieved through knowledge, forbearance, and patience.
2) The role of enjoining what is good and forbidding what is evil is not limited to men, rather, it includes women as well.
3) Forbidding one another from doing what is evil is obligatory, as failing to do so is a cause for curse and expulsion from the mercy of Allah Almighty.
4) Enjoining good and forbidding evil is a reason for the Ummah’s salvation and protection from disasters and punishments.
184/1- First Hadīth: Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Whoever of you sees an evil, let him change it with his hand; if he cannot, then with his tongue; if he cannot, then with his heart, and that is the weakest form of faith.” [Narrated by Muslim]
185/2- Second Hadīth: ‘Abdullah ibn Mas‘ūd (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “No Prophet had been sent before me by Allah to a people but he had, among his people, disciples and companions, who followed his ways and obeyed his command. Then, there came after them successors who said what they did not do and did what they were not commanded to do. Whoever strives against them with his hand is a believer; whoever strives against them with his heart is a believer; and whoever strives against them with his tongue is a believer. Beyond that there is no mustard seed’s weight of faith.” [Narrated by Muslim]
--
--
--
1) There are levels for forbidding evil which are related to ability, power, and consideration of responsibility.
2) Whoever seeks salvation should follow the approach used by the prophets in calling to Allah Almighty.
3) Muslims are urged to strive against those who act contrary to the Islamic law, each according to what he is able to do, because abandoning this duty altogether is a sign of the absence of faith in a person’s heart.
4) The best people, next to prophets, are their companions.
5) The Hadīth warns a Muslim against claiming to do what he does not really do, or doing what he is not commanded to do.
186/3- Third Hadīth: Abu al-Walīd ‘Ubādah ibn as-Sāmit (may Allah be pleased with him) reported: “We pledged allegiance to the Messenger of Allah (may Allah’s peace and blessings be upon him) to listen and obey at times of hardship and ease, energy and tiredness, and to endure if prejudice is held against us, and not to fight for power those in authority, unless you see blatant disbelief concerning which you have a clear proof from Allah Almighty, and to say the truth wherever we are without fearing anyone’s reproach.” [Narrated by Al-Bukhāri and Muslim]
-- -- --
1) Obedience to rulers is obligatory in times of energy and tiredness, and in times of hardship and ease, unless such obedience involves disobedience to Allah Almighty, in which case no obedience is due to them.
2) Offering sincere advice to Muslim rulers in the best manner is the guidance of the Prophet (may Allah’s peace and blessings be upon him).
3) Muslims are urged to adhere to the truth in word and action, and should not fear any blame for doing so. Where are the believers who follow this guidance in this day and age?!
187/4- Fourth Hadīth: Al-Nu‘mān ibn Bashīr (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The example of the one who abides by the limits prescribed by Allah and the one who transgresses them is like the example of a people who boarded a ship after casting lots. Some of them were in its lower deck and others were in its upper deck. When those in the lower deck needed water, they had to go up and pass by those above them. So they said: ‘If we could make a hole in our share of the ship, so that we would not bother those above us.’ If those in the upper deck let them do as they wish, they will all perish, but if they stop them, they will all survive.” [Narrated by Al-Bukhāri]
-- --
--
--
--
1) When people of knowledge and religion deter the ignorant and foolish, they will all survive, but if they do not they will all perish.
2) It is recommended for an instructor to use examples in order to convey an abstract idea in a tangible form.
3) The permissibility of drawing lots - when there are conflicting rights - is established in the Hadīth, but there is nothing to prove that it is required. This is also evidenced by the saying of Allah Almighty about Yūnus (Jonah) (peace be upon him): {then he cast lots with them, but was among those who lost.} [Surat al-Sāffāt: 141]
4) Enjoining good and forbidding evil is the safety boat for the ummah, whoever boards it will be saved and whoever remains behind will drown. In fact, the painful reality we are suffering now is a punishment for neglecting the prophetic guidance related to enjoining good and forbidding evil. So, would we repent and return to Allah?!
188/5- Fifth Hadīth: The Mother of the Believers Um Salamah Hind bint Abi Umayyah Hudhayfah (may Allah be pleased with her) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “There shall be rulers in charge of you, and you will approve (some of their actions) and disapprove (others). So anyone who dislikes shall be absolved, and anyone who disapproves shall be safe, except for those who approve and comply.” They said: “O Messenger of Allah, shall we not fight them?” He replied: “No, so long as they establish prayer among you.” [Narrated by Muslim]
Meaning: whoever hates by his heart but could not express that through actions is absolved of the sin and has done his duty, and whoever expresses his disapproval according to his ability is free of sin. Those who approve their actions and comply with them are the sinners.
1) Muslims should disapprove of the rulers’ wrong actions according to the situation, taking into consideration the resulting benefits and evils.
2) It is permissible to fight rulers if they do not establish the prayer, as long as this would not incur evil consequences and will realize an interest.
3) Prayer is of a great status, whoever abandons it is a disbeliever.
4) Forbidding evil is the way to safety and salvation, so where are those who perform this great rite?!
189/6- Sixth Hadīth: The Mother of the Believers Um al-Hakam Zaynab bint Jahsh (may Allah be pleased with her) reported that the Prophet (may Allah’s peace and blessings be upon him) entered upon her in an alarmed state and said: “There is no god but Allah. Woe to the Arabs from an impending evil. Today, an aperture has been made in the wall of Gog and Magog, like this,” making a circle with his thumb and index finger. So I said: “O Messenger of Allah, shall we perish while there are pious people among us?” He said: “Yes, when wickedness is rampant.” [Narrated by Al-Bukhāri and Muslim]
--
Wickedness: defiant disobedience of Allah, immorality, and all kinds of sins.
1) It is encouraged to remember Allah Almighty at times of panic and fear, in order to set firm the belief in the Oneness of Allah (Tawhīd) and to reassure the hearts.
2) The Hadīth provides information about the trial of Gog and Magog in order to warn of it, being one of the worst trials.
3) When evil deeds spread in the society without anyone to disapprove them, then this is a reason for destruction, even if there are righteous people because what counts is the reformers’ actions in the Ummah. Allah Almighty says: {Your Lord would never destroy the towns unjustly while their people were reformers.} [Surat Hūd: 117]
190/7- Seventh Hadīth: Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Beware of sitting on roads (ways).” The people said: “We have but them as sitting places.” The Messenger of Allah (may Allah’s peace and blessings be upon him) said: “If you have to sit there, then observe the rights of the road.” They asked, “What are the rights of the road?” He (may Allah’s peace and blessings be upon him) said: “To lower your gaze (on seeing what is illegal to look at), and (removal of harmful objects), returning greetings, enjoining good and forbidding wrong.” [Narrated by Al-Bukhāri and Muslim]
1) Sitting on the roads is forbidden given the obvious consequent evil.
2) Lowering the gaze is an act of worship which is obligatory on whoever sits on the road.
3) Refraining from causing harm to people, whether by word or action, is obligatory.
4) Spreading the greeting of peace among Muslims inspires affection within their hearts.
5) Enjoining good and forbidding evil is a requirement for sitting on the road.
191/8- Eighth Hadīth: Ibn ‘Abbās (may Allah be pleased with him and his father) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) saw a man wearing a gold ring, so he took it off, threw it away and said: “Why would any of you take a live coal and put it on his hand?!” After the Messenger of Allah (may Allah’s peace and blessings be upon him) had left, the man was told to take his ring and benefit from it. So, he said: “No, by Allah, I will never take it after the Messenger of Allah (may Allah’s peace and blessings be upon him) has thrown it away.” [Narrated by Muslim]
1) Wearing gold is prohibited for men, as it entails the punishment of the Fire.
2) It is wise to adopt harshness in changing evil in case of need. Wisdom is all about placing something in its proper position.
3) The Hadīth highlights the Companions’ veneration of the commands of the Messenger of Allah (may Allah’s peace and blessings be upon him) and the truthfulness of their faith as shown in their swift compliance. So, where are those who copy them?
192/9- Ninth Hadīth: Abu Sa‘īd al-Hasan al-Basri reported that ‘Ā’idh ibn ‘Amr (may Allah be pleased with him) entered upon ‘Ubaydullāh ibn Ziyād and said: “O Son, I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: “The worst shepherds (meaning rulers) are the harsh ones with their subjects. Beware, do not be one of them!” Ibn Ziyād said to him: “Sit down, you are but husk from among the Companions of Muhammad (may Allah’s peace and blessings be upon him).” ‘Ā’idh said: “Was there any husk among them? Indeed, husk came after them and among others than them.” [Narrated by Muslim]
--
--
Husk: outer covering of wheat grains. The intended meaning is to refer to something insignificant that is not given any consideration.
1) The Companions (may Allah be pleased with them) adhered to enjoining what is good and forbidding what is evil, and they never feared the consequences of saying the truth.
2) All the Companions are noble and honorable, and they are the best generation of the Muslim Ummah.
3) The best of people is the one who is gentle and lenient, especially if he is in a position of authority.
193/10- Tenth Hadīth: Hudhayfah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “By the One in Whose Hand my soul is! Either you enjoin good and forbid evil or Allah will soon send upon you a punishment from Him, then you will supplicate Him but your supplication will not be answered.” [Narrated by Al-Tirmidhi; and he classified it as Hasan (sound)]
1) It is permissible to swear by Allah in important matters.
2) Enjoining what is good and forbidding what is evil is one of the most essential obligations.
3) There is a severe threat for the Ummah for abandoning to enjoin what is good and forbid what is evil. So, do we now know why we are afflicted with calamities?
4) Failure to enjoin what is good and forbid what is evil is a reason for having supplications rejected and not answered.
194/11- Eleventh Hadīth: Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The best Jihad is to speak a word of justice to an oppressive ruler.” [Narrated by Abu Dāwūd and Al-Tirmidhi who classified it as Hasan (sound)]
195/12- Twelfth Hadīth: Abu ‘Abdullah Tāriq ibn Shihāb al-Bajali al-Ahmasi (may Allah be pleased with him) reported that a man, who was set for travel, asked the Prophet (may Allah’s peace and blessings be upon him): “Which type of Jihad is best?” He replied: “A word of truth said to a despotic ruler.” [Narrated by Al-Nasā’i, with a sound Isnād]
--
--
1) Saying a word of truth to an unjust ruler is one of the greatest forms of Jihad, as it deters him from his injustice.
2) Giving sincere advice to unjust rulers is obligatory, along with enjoining them to do good and forbidding them from doing evil.
Expressing disapproval of the ruler’s actions falls under four categories:
1) A word of truth said to a just ruler, which is an easy mission.
2) A word of falsehood said to a just ruler. This word is perilous as it is a source of trial to the ruler and the sayer.
3) A word of truth said to an unjust ruler. This is the best form of Jihad.
4) A word of falsehood said to an unjust ruler. This is misguidance to the Ummah.
196/13- Thirteenth Hadīth: Ibn Mas‘ūd (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “The first deficiency that occurred among the Israelites was that a man (of them) would meet another man and say: ‘O so-and-so, fear Allah, and abandon what you are doing, for it is not lawful for you.’ He would then meet him the next day, still doing the same sin, without this preventing him from eating with him, drinking with him and sitting with him. When they did that, Allah made their hearts resemble each other.” Then he (may Allah’s peace and blessings be upon him) said: {Those who disbelieved from the Children of Israel were cursed on the tongue of David and Jesus son of Mary. That was because of their disobedience and their persistence in transgression. They did not forbid one another from committing evil deeds. Terrible was indeed what they used to do! You see many of them taking those who disbelieve as allies. Terrible was indeed what they have done for themselves} to His saying: {but most of them are evildoers.} [Surat al-Mā’idah: 78-81] Then he (may Allah’s peace and blessings be upon him) said: “Nay! By Allah, you must enjoin what is good and forbid what is evil, prevent the wrongdoer, push him into conformity with what is right, and restrict him to what is right, or Allah will make your hearts resemble each other, then He will curse you as He cursed them.” [Narrated by Abu Dāwūd and Al-Tirmidhi, who classified it as Hasan (sound)] [1]
This is the wording of Abu Dāwūd. The wording of Al-Tirmidhi is as follows: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: “When the Israelites indulged in committing sins, their learned men prohibited them but they would not desist. Yet, the learned men associated with them and ate and drank with them. So, Allah Almighty made their hearts resemble each other and cursed them on the tongue of Dāwūd (David) and ‘Isa (Jesus) son of Maryam (Mary), because they were disobedient and were given to transgression.” At this point, the Messenger of Allah (may Allah’s peace and blessings be upon him), who was reclining on a pillow, sat up straight and said: “Nay! By Him in Whose Hand my soul is, (there is no escape for you) until you persuade them to act justly.” -- --
1) Muslims should beware of adopting the characteristics of the Jews who, in addition to committing sins, they did so openly and did not forbid each other from committing them.
2) Remaining silent when sins are committed is tantamount to inciting people to commit them and a cause for their spread. Evil has spread within the Ummah for no other reason than not disapproving it.
3) It is prohibited to sit with a doer of evil, except for the purpose of expressing one’s disapproval of what he does.
4) Deterring wrongdoers and sinners leads to prosperity and unity of the word of the Ummah, while failure to do so leads to incurring the curse of Allah Almighty, disunity and division.
5) The heart’s disapproval of evil entails staying away from its doers.
197/14- Forteenth Hadīth: Abu Bakr al-Siddīq (may Allah be pleased with him) said: “O People, you do recite this verse: {O you who believe, take care of your own selves. Those who have gone astray will not harm you as long as you are guided.} [Surat al-Mā’idah: 105] and I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: ‘When people see an oppressor but do not prevent him from doing evil, Allah will soon punish them all.’” [Narrated by Abu Dāwūd, Al-Tirmidhi and Al-Nasā’i with authentic chains of narration]
1) It is obligatory to pay attention to having good understanding of the Book of Allah Almighty and the Sunnah of His Prophet (may Allah’s peace and blessings be upon him), as therein lies the origin of knowledge.
2) It is prohibited to interpret the Qur’an based on reason. Many ignorant people use some verses as evidence improperly.
3) The punishment of Allah Almighty includes the oppressor because of the evil he does, as well as the non-oppressor who approves of that evil.
4) Members of the Ummah have to cooperate in righteousness and piety, and advise one another to adhere to the truth and to patience.