Ruling of Enjoining Good and Forbidding Evil

Abu Bakr as-Siddīq (may Allah be pleased with him) informs that people recite the following 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 the meaning they grasp therefrom is that one should work on reforming himself alone, bearing in mind that the misguidance of others can never harm him after that and that they are not required to enjoin good or forbid evil. However, he informed them that this was not the true meaning of the verse and that he heard the Prophet (may Allah's peace and blessings be upon him) say: When people see the oppressor and do not stop him from practicing his oppression, despite having the ability to do so, Allah will soon overwhelm all of them, the evildoer and the one remaining silent regarding this, with a punishment from Him.

1. Exchanging advice, enjoining good, and forbidding evil are among the Muslims' duties.
2. Allah's universal punishment includes the oppressor for his oppression and the one who remains silent without forbidding such oppression if he has the ability to forbid it.
3. Teaching common people and helping them understand the Qur’anic texts in the right manner.
4. One should assign good care to understanding the Book of Allah Almighty so as not to understand it in a way different from that which He has meant it to be understood.
5. Guidance cannot be attained without enjoining good and forbidding evil.
6. The right interpretation of the verse: keep guarding yourselves against sins, and if you guard yourselves, the misguidance of whoever commits the prohibitions will not harm you, if you are not able to enjoin good and forbid evil and if you are guided to avoid such prohibitions.

سنن الترمذي (4/ 40) (2168). سنن أبي داود (6/ 393) (4338). السنن الكبرى للنسائي (10/ 88) (11092). سنن ابن ماجه (5/ 139) (4005). مسند أحمد (1/ 197) (16). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 286). كنوز رياض الصالحين، مجموعة من الباحثين (4/ 126). شرح رياض الصالحين، لابن عثيمين (2/ 454). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 218).

The Prophet's saying "By the One in Whose Hand my soul is" is an oath in which the Prophet swears by Allah. The souls are in Allah's Hand, Exalted and Glorified. He guides or misguides them, and He causes them to live or die, if He wills. Allah says: {And [by] the soul and He Who proportioned it. And inspired it [with discernment of] its wickedness and its righteousness.} [Sūrat Ash-Shams: 7-8] So the souls are in Allah's hand alone. That is why the Prophet swore by it. He would also swear by his own soul: "By the One in Whose hand the soul of Muhammad is." That is because the soul of Muhammad (may Allah's peace and blessings be upon him) is the best of souls. Therefore, he would swear by it. The Prophet then mentioned the thing on which he took the oath: to command good and forbid evil, which is a religious duty that is to be fulfilled. Otherwise, Allah will send a common punishment and not answer our prayers.

بهجة الناظرين شرح رياض الصالحين، سليم بن عيد الهلالي، دار ابن الجوزي، الدمام، الطبعة: الأولى 1415هـ. سنن الترمذي، محمد بن عيسى الترمذي، تحقيق وتعليق: أحمد محمد شاكر، ومحمد فؤاد عبد الباقي، وإبراهيم عطوة عوض، شركة مكتبة ومطبعة مصطفى البابي الحلبي، مصر، الطبعة: الثانية، 1395هـ- 1975م. رياض الصالحين من كلام سيد المرسلين، أبو زكريا محيي الدين النووي، تحقيق ماهر الفحل، دار ابن كثير، دمشق، بيروت، الطبعة: الأولى 1428هـ، 2007م. رياض الصالحين من كلام سيد المرسلين، أبو زكريا محيي الدين النووي، تحقيق: عصام هادي، وزارة الأوقاف والشؤون الإسلامية القطرية، دار الريان، بيروت، الطبعة: الرابعة 1428هـ. كنوز رياض الصالحين، مجموعة من الباحثين برئاسة حمد بن ناصر العمار، كنوز إشبيليا، الرياض، الطبعة: الأولى 1430هـ، 2009م. شرح رياض الصالحين، محمد بن صالح العثيمين، دار الوطن، الرياض، الطبعة: 1426هـ. صحيح الجامع الصغير وزيادته، محمد ناصر الدين الألباني، المكتب الإسلامي، بيروت، الطبعة: الثالثة 1408هـ. مسند الإمام أحمد بن حنبل، أحمد بن حنبل أبو عبدالله الشيباني، تحقيق: شعيب الأرنؤوط وعادل مرشد، وآخرون، تحت إشراف: عبد الله بن عبد المحسن التركي، مؤسسة الرسالة، الطبعة: الأولى1421هـ، 2001م. نزهة المتقين شرح رياض الصالحين، مجموعة من الباحثين، مؤسسة الرسالة، بيروت، الطبعة: الرابعة عشر 1407هـ، 1987م.

The Prophet (may Allah's peace and blessings be upon him) commands that evil deeds - they are everything prohibited by Allah and His Messenger - should be changed, according to one's ability. So, if one sees some evil deed, he should change it with his hand, if he has the ability to do so. If he is unable to do this, then he should change it with his tongue, by forbidding the one who commits it, demonstrating its harm to him, and guiding him to goodness instead of that evil. If he is unable to fulfill this level, then he should change it with his heart, by disliking that evil deed and determining to change it if he has the ability. Changing evil deeds with the heart is the lowest level of faith in this regard.

1. This Hadīth is a key source in outlining the levels of changing evil deeds.
2. We are enjoined to adopt gradation in forbidding evil deeds, each according to his capacity and ability.
3. Forbidding evil deeds is a fundamental element in religion, and it does not cease to be due upon everyone. Rather, every Muslim is obligated in accordance with his ability.
4. Enjoining what is right and forbidding what is evil is one of the characteristics of faith, and faith increases and decreases.
5. For forbidding evil, it is required to know that the act in question is evil.
6. For changing something evil, it is required that this does not lead to greater evil.
7. Forbidding evil has certain etiquettes and requirements that should be learned by Muslims.
8. Forbidding evil needs a Shar‘i policy, knowledge, and insight.
9. The lack of disapproval of something evil within the heart is an indication of weak faith.

صحيح مسلم (1/ 69). جامع العلوم والحكم (2/245). المعين على تفهم الأربعين (ص 393). شرح الأربعين النووية للعثيمين (ص: 336). البحر المحيط الثجاج (2/204). فتح القوي المتين للعباد (ص 116).

The Prophet (may Allah's peace and blessings be upon him) addressed his Companions, and among the advice he gave was that a Muslim should not be deterred by the fear or power of people from speaking the truth or commanding it when he sees or knows it.

1. Encouraging to reveal the truth and not conceal it out of fear of people.
2. Saying the truth does not mean disregarding politeness, wisdom, and good advice in the way it is said.
3. It is obligatory to denounce evil and give precedence to the rights of Allah Almighty over the interests of people who oppose Him.

سنن الترمذي (4/ 53) (2191). سنن ابن ماجه (5/ 141) (4007). مسند أحمد (17/ 490) (11403).