Source: Sermons of Hafiz Muhammad Ishaq Zahid, Compiled by: Tawheed.com
If we take even a brief look at our society, it becomes clearly apparent that many evils have spread and wrongdoing has become widespread. Behind this situation, two fundamental causes stand out prominently: weakness of faith, and the lack of adequate attention to enjoining good and forbidding evil. The present article discusses this second cause. The aim is to clarify— in the light of the Qur’an and Hadith— the importance of enjoining good and forbidding evil, its virtues and benefits, the dangerous consequences of abandoning it, its conditions, and the levels of stopping evil, so that every Muslim may understand and fulfill this great obligation according to his ability, and society may move towards reform.
A major reason for the corruption of our society is that the responsibility of reform in the face of evil has become weak. Whereas:
❀ Enjoining good and forbidding evil is one of the most important obligations in Islam.
❀ If every person fulfills this duty according to his ability, many evils can be reduced greatly in society.
❀ If an Islamic government also plays its role in this regard, society can be largely cleansed of evils.
❀ Commanding good develops the motivation for righteousness, and forbidding evil gives birth to hatred for sin.
❀ Through the blessing of this obligation, Sunnahs are revived and innovations are eliminated; righteous people are strengthened and evil people become weak.
❀ And if this obligation is abandoned, the people of faith become weak and the people of evil become powerful, causing society to fall into greater corruption.
This responsibility, in general, belongs to every person based on the Prophetic Hadith; however, in every society it is necessary that there exist a group of scholars and people of insight who possess knowledge of what is good and what is evil, are aware of the conditions, and call people towards الخير (good), encourage righteous deeds, and prevent evil deeds.
(كلکم راع وکلکم مسئول عن رعیتہ)
“Every one of you is a shepherd, and every one of you will be questioned about his flock.”
Allah Almighty says:
﴿وَلْتَکُنْ مِّنْکُمْ اُمَّۃٌ یَّدْعُوْنَ اِلَی الْخَیْرِ وَ یَاْمُرُوْنَ بِالْمَعْرُوْفِ وَ یَنْھَوْنَ عَنِ الْمُنْکَرِ وَ اُولٰٓئِکَ ھُمُ الْمُفْلِحُوْنَ﴾
Translation:
And there should be from among you a group who calls to الخير (good), enjoins what is right, and forbids what is wrong; and it is they who are the successful.
From this verse it is known that those who continue fulfilling the duty of calling to good, enjoining right, and forbidding wrong— they alone are successful in this world and the Hereafter. اللهم اجعلنا منهم
Allah Almighty says:
﴿کُنْتُمْ خَیْرَ اُمَّۃٍ اُخْرِجَتْ لِلنَّاسِ تَاْمُرُوْنَ بِالْمَعْرُوْفِ وَ تَنْھَوْنَ بِالْمُنْکَرِ وَ تُؤمِنُوْنَ بِاللّٰہِ﴾
Translation:
You are the best nation brought forth for mankind: you enjoin what is right and forbid what is wrong and believe in Allah.
Thus, a major reason for the Ummah being the best is that it gives due attention to enjoining good, forbidding evil, and ایمان بالله (faith in Allah).
Allah Almighty praised a group from the People of the Book who remained upon the truth, recited, worshipped, enjoined good, and forbade evil:
﴿مِنْ اَھْلِ الْکِتٰبِ اُمَّۃٌ قَآئِمَۃٌ یَّتْلُوْنَ اٰیٰتِ اللّٰہِ اٰنَآئَ الَّیْلِ وَ ھُمْ یَسْجُدُوْنَ یُؤمِنُوْنَ بِاللّٰہِ وَالْیَوْمِ الْاٰخِرِ وَیَاْمُرُوْنَ بِالْمَعْرُوْفِ وَیَنْھَوْنَ عَنِ الْمُنْکَرِ وَیُسَارِعُوْنَ فِی الْخَیْرٰتِ وَاُولٰٓئِکَ مِنَ الصّٰلِحِیْنَ﴾
Translation:
Among the People of the Book is a group standing upon the truth; they recite the verses of Allah during the hours of the night and they prostrate. They believe in Allah and the Last Day, enjoin what is right, forbid what is wrong, and hasten towards good deeds— and they are among the صالحين (righteous).
The importance of enjoining good and forbidding evil is also clear from the fact that Allah included it among the collective traits and duties of believing men and believing women:
﴿وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُہُمْ أَوْلِیَائُ بَعْضٍ یَأمُرُونَ بِالْمَعْرُوفِ وَیَنْہَوْنَ عَنِ الْمُنکَرِ وَیُقِیْمُونَ الصَّلاَۃَ وَیُؤتُونَ الزَّکَاۃَ وَیُطِیْعُونَ اللّٰہَ وَرَسُولَہُ أُوْلَـئِکَ سَیَرْحَمُہُمُ اللّٰہُ إِنَّ اللّٰہَ عَزِیْزٌ حَکِیْمٌ﴾
Translation:
The believing men and believing women are allies of one another: they enjoin what is right and forbid what is wrong, establish prayer, give zakah, and obey Allah and His Messenger ﷺ. هؤلاء— Allah will have mercy upon them. Indeed Allah is Mighty, Wise.
In this verse, one of the qualities of those deserving Allah’s mercy is stated to be that they enjoin good and forbid evil; therefore, acting upon this obligation is necessary to attain Allah’s mercy.
Allah Almighty says while listing the qualities of the believers:
﴿اَلتَّآئِبُوْنَ الْعٰبِدُوْنَ الْحٰمِدُوْنَ السَّآئِحُوْنَ الرّٰکِعُوْنَ السّٰجِدُوْنَ الْاٰمِرُوْنَ بِالْمَعْرُوْفِ وَ النَّاھُوْنَ عَنِ الْمُنْکَرِ وَ الْحٰفِظُوْنَ لِحُدُوْدِ اللّٰہِ وَ بَشِّرِ الْمُؤمِنِیْنَ﴾
Translation:
(They are) those who repent, worship, praise Allah, travel for His sake (or fast), bow and prostrate, enjoin what is right, forbid what is wrong, and guard the limits of Allah— and give glad tidings to the believers.
Allah commanded His beloved Prophet ﷺ:
﴿خُذِ الْعَفْوَ وَاْمُرْ بِالْعُرْفِ وَ اَعْرِضْ عَنِ الْجٰھِلِیْنَ﴾
Translation:
Adopt forgiveness, command what is right, and turn away from the ignorant.
In reality, this command is for the Ummah as well: to encourage goodness, and if an ignorant person causes harm on this path, to forgive and not give importance to the words of the ignorant.
Sayyidunā Abu Sa‘id al-Khudri رضي الله عنه narrates that the Messenger of Allah ﷺ said:
((إِيَّاكُمْ وَالْجُلُوسَ فِي الطُّرُقَاتِ))
“Avoid sitting in the roads (without need).”
The Companions said:
(يَا رَسُولَ اللّٰهِ! مَا لَنَا بُدٌّ مِنْ مَجَالِسِنَا…)
“O Messenger of Allah! We have no choice but to sit in our gatherings…”
He ﷺ said:
((فَإِذَا أَبَيْتُمْ إِلَّا الْمَجْلِسَ فَأَعْطُوا الطَّرِيقَ حَقَّهُ))
“If you insist on sitting, then give the road its right.”
They asked:
(مَا حَقُّهُ؟)
“What is its right?”
He ﷺ said:
((غَضُّ الْبَصَرِ، وَكفُّ الْأَذَى، وَرَدُّ السَّلَامِ، وَالْأَمْرُ بِالْمَعْرُوفِ وَالنَّهْيُ عَنِ الْمُنْكَرِ))
Translation:
Lowering the gaze, refraining from causing harm, returning the greeting, enjoining good, and forbidding evil.
Enjoining good and forbidding evil is not merely a moral responsibility; rather, it is a great obligation whose countless worldly and Hereafter-related benefits have been mentioned. The Qur’an and Hadith repeatedly mention its virtues so that the believers may understand its importance and act upon it.
((إِنَّهُ خُلِقَ كُلُّ إِنْسَانٍ مِنْ بَنِي آدَمَ عَلَى سِتِّينَ وَثَلَاثِمِائَةِ مِفْصَلٍ… وَأَمَرَ بِمَعْرُوفٍ أَوْ نَهَى عَنْ مُنْكَرٍ، عَدَدَ تِلْكَ السِّتِّينَ وَالثَّلَاثِمِائَةِ السُّلَامَى، فَإِنَّهُ يَمْشِي يَوْمَئِذٍ وَقَدْ زُحْزِحَ نَفْسَهُ عَنِ النَّارِ))
Translation:
Every human from the children of Adam has been created with three hundred and sixty joints. Whoever says, corresponding to them, Allahu Akbar, Alhamdulillah, La ilaha illallah, Subhanallah, and seeks forgiveness; removes a stone, thorn, or bone from the path of people; enjoins good and forbids evil— then he may be certain that on that day he has moved himself away from the Fire.
This hadith clearly shows that enjoining good and forbidding evil is a strong means of salvation from Hell.
((إِنَّ بِكُلِّ تَسْبِيحَةٍ صَدَقَةً، وَكُلِّ تَكْبِيرَةٍ صَدَقَةً، وَكُلِّ تَحْمِيدَةٍ صَدَقَةً، وَكُلِّ تَهْلِيلَةٍ صَدَقَةً، وَأَمْرٌ بِالْمَعْرُوفِ صَدَقَةٌ، وَنَهْيٌ عَنْ مُنْكَرٍ صَدَقَةٌ))
Translation:
Every tasbih is charity, every takbir is charity, every tahmid is charity, every tahlil is charity; enjoining good is charity and forbidding evil is also charity.
Thus, this obligation is a constant means of charity for every Muslim— whether he possesses wealth or not.
((فِتْنَةُ الرَّجُلِ فِي أَهْلِهِ وَمَالِهِ وَوَلَدِهِ وَجَارِهِ يُكَفِّرُهَا الصِّيَامُ وَالصَّلَاةُ وَالصَّدَقَةُ وَالْأَمْرُ بِالْمَعْرُوفِ وَالنَّهْيُ عَنِ الْمُنْكَرِ))
Translation:
A person’s trials regarding his family, wealth, children, and neighbor are expiated by fasting, prayer, charity, enjoining good, and forbidding evil.
This hadith proves that enjoining good and forbidding evil is an effective means of forgiveness.
﴿لَا خَيْرَ فِي كَثِيرٍ مِّنْ نَّجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ وَمَنْ يَفْعَلْ ذٰلِكَ ابْتِغَاءَ مَرْضَاتِ اللّٰهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا﴾
Translation:
There is no good in much of their secret talk except one who enjoins charity or good or reconciliation between people; and whoever does that seeking Allah’s pleasure— We will soon grant him a great reward.
((أَفْضَلُ الْجِهَادِ كَلِمَةُ عَدْلٍ عِنْدَ سُلْطَانٍ جَائِر))
“The best jihad is a word of justice spoken before a tyrannical ruler.”
Another narration states:
((إِنَّ مِنْ أَعْظَمِ الْجِهَادِ كَلِمَةُ عَدْلٍ عِنْدَ سُلْطَانٍ جَائِر))
Translation:
Among the greatest jihad is a word of justice spoken before a tyrannical ruler.
This is a clear proof that enjoining good and forbidding evil— especially speaking the truth against ظلم (oppression)— is counted among the greatest forms of jihad in Islam.
Dear respected brothers!
Enjoining good and forbidding evil is a great obligation, but for its fulfillment the Shari‘ah has laid down some important conditions. If these conditions are not observed, the risk of harm becomes greater than benefit. Therefore, whoever wishes to carry out this duty must know these conditions and act upon them.
◈ The act he is commanding is truly معروف (good) in Shari‘ah
◈ And the act he is forbidding is truly منكر (evil) in Shari‘ah
Because:
The criterion of معروف and منكر is not people’s customs, traditions, or personal opinion. Rather:
✔ Ma‘ruf is what the Qur’an and Hadith have commanded
✔ Munkar is what the Book and Sunnah have forbidden
Hence:
◈ Every act proven as righteousness in the Qur’an and Hadith is Ma‘ruf
◈ Every act declared sinful, haram, or disliked in the Qur’an and Hadith is Munkar
If someone lacks Shari‘ knowledge and begins correcting people based on assumptions or hearsay, it may produce فساد (corruption) instead of reform.
Allah Almighty says:
﴿قُلْ هٰذِهِ سَبِيلِي أَدْعُو إِلَى اللّٰهِ عَلَى بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي﴾
Translation:
Say: This is my way— I call to Allah with بصيرة (clear knowledge), I and those who follow me.
This verse is a clear proof that الدعوة (calling), enjoining good, and forbidding evil are not correct without insight and knowledge.
For this reason, Imam al-Bukhari رحمه الله established a separate chapter in his Sahih:
باب: العلم قبل القول والعمل
“Knowledge before speech and action.”
And under it he cited Allah’s statement:
﴿فَاعْلَمْ أَنَّهُ لَا إِلٰهَ إِلَّا اللّٰهُ وَاسْتَغْفِرْ لِذَنْبِكَ﴾
Translation:
So know that there is no deity except Allah, and seek forgiveness for your sin.
Allah said to Musa and Harun عليهما السلام when sending them even to a tyrant like Pharaoh:
﴿فَقُولَا لَهُ قَوْلًا لَّيِّنًا لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى﴾
Translation:
Speak to him with gentle speech; perhaps he may take heed or fear.
When gentleness is commanded even with Pharaoh, what justification remains for harshness with ordinary Muslims?
Likewise Allah says:
﴿اُدْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ﴾
Translation:
Call to the way of your Lord with wisdom and good admonition.
The Seerah of the Prophet ﷺ is the perfect example in this matter— such as the incident of the Bedouin who urinated in the masjid, and the incident of the Companion who spoke during prayer— clear examples showing that:
◈ Harshness closes hearts
◈ Gentleness opens hearts
Allah says:
﴿وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ﴾
Translation:
And they advised one another to the truth and advised one another to patience.
And Luqman عليه السلام advised his son:
﴿وَاصْبِرْ عَلَىٰ مَا أَصَابَكَ إِنَّ ذٰلِكَ مِنْ عَزْمِ الْأُمُورِ﴾
Translation:
And be patient over what befalls you; indeed, that is from the matters requiring resolve.
Meaning:
◈ Enjoin good
◈ Forbid evil
◈ And bear patiently whatever harm comes
This is the path of the people of truth.
The Messenger of Allah ﷺ stated three levels of forbidding evil:
((مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ، وَذٰلِكَ أَضْعَفُ الْإِيمَانِ))
Translation:
Whoever among you sees an evil, let him change it with his hand. If he is unable, then with his tongue. If he is unable, then with his heart— and that is the weakest level of faith.
◈ Stopping with the hand: for those with authority
◈ Stopping with the tongue: for the general caller/one who can advise
◈ Hating it in the heart: at minimum, obligatory for every Muslim
Dear respected brothers!
After knowing these levels, let us now look at practical examples from the Qur’an and Hadith to see how these levels were implemented.
ruler, judge, police, responsible institutions, head of a household, or an administrator.
① The action of Ibrahim عليه السلام
Allah says:
﴿وَتَاللّٰهِ لَأَكِيدَنَّ أَصْنَامَكُمْ بَعْدَ أَنْ تُوَلُّوا مُدْبِرِينَ﴾
Translation:
By Allah! I will surely devise a plan against your idols after you have turned away.
Then He says:
﴿فَجَعَلَهُمْ جُذَاذًا إِلَّا كَبِيرًا لَّهُمْ﴾
Translation:
So Ibrahim broke them into pieces— except for the largest of them.
② The action of Musa عليه السلام
﴿لَنُحَرِّقَنَّهُ ثُمَّ لَنَنْسِفَنَّهُ فِي الْيَمِّ نَسْفًا﴾
Translation:
We will surely burn it, then we will surely scatter it into the sea completely.
③ The Prophet ﷺ at the conquest of Makkah
When the Prophet ﷺ entered the House of Allah, he began knocking down 360 idols with his staff, saying:
﴿جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ﴾
Translation:
Truth has come, and falsehood has vanished.
④ The incident of the gold ring
Ibn ‘Abbas رضي الله عنه narrates that the Prophet ﷺ saw a man wearing a gold ring; he removed it and threw it away and said:
((يَعْمِدُ أَحَدُكُمْ إِلَى جَمْرَةٍ مِنْ نَّارٍ فَيَجْعَلُهَا فِي يَدِهِ))
Translation:
One of you goes to a coal of fire and places it in his hand!
⑤ Removing images from homes
‘Aishah رضي الله عنها says:
((كَانَ رَسُولُ اللّٰهِ ﷺ لَا يَدَعُ فِي بَيْتِهِ شَيْئًا فِيهِ تَصَاوِيرُ إِلَّا نَقَضَهُ))
Translation:
The Messenger of Allah ﷺ would not leave anything in his house containing images except that he would remove it.
The Messenger of Allah ﷺ said:
((إِنَّ الرِّفْقَ لَا يَكُونُ فِي شَيْءٍ إِلَّا زَانَهُ))
Translation:
Gentleness is not found in anything except that it beautifies it.
① A person eating with the left hand
Salamah bin al-Akwa‘ رضي الله عنه narrates: The Prophet ﷺ said:
((كُلْ بِيَمِينِكَ))
Translation:
Eat with your right hand.
② Teaching a child the etiquette of eating
‘Umar bin Abi Salamah رضي الله عنه narrates:
((يَا غُلَامُ! سَمِّ اللّٰهَ، وَكُلْ بِيَمِينِكَ، وَكُلْ مِمَّا يَلِيكَ))
Translation:
O boy! Mention Allah’s name, eat with your right hand, and eat from what is in front of you.
③ Forbidding the lower garment from dragging
Ibn ‘Umar رضي الله عنه narrates:
((يَا عَبْدَ اللّٰهِ! ارْفَعْ إِزَارَكَ))
Translation:
O servant of Allah! Raise your lower garment.
The statement of Ibn Mas‘ud رضي الله عنه:
(اَلَّذِيْ لَا يَعْرِفُ مَعْرُوفًا وَلَا يُنْكِرُ مُنْكَرًا)
Translation:
Whoever does not recognize good as good and does not regard evil as evil— he is a living dead person.
﴿وَاتَّقُوا فِتْنَةً لَّا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً﴾
Translation:
Fear a trial that will not strike only the wrongdoers among you exclusively.
Shaykh al-Shanqiti رحمه الله stated that when people remain silent upon seeing evil, punishment envelops everyone.
Translation:
We saved only those who used to forbid evil.
((مُرُوا بِالْمَعْرُوفِ وَانْهَوْا عَنِ الْمُنْكَرِ قَبْلَ أَنْ تَدْعُوا فَلَا يُسْتَجَابَ لَكُمْ))
Translation:
Enjoin good and forbid evil before you supplicate, lest you supplicate and your supplication is not answered.
((إِنَّمَا مَثَلُ الْقَائِمِ عَلَى حُدُودِ اللّٰهِ…))
“Indeed the example of the one who stands firm upon the limits of Allah…”
Translation:
They did not forbid one another from the evil they used to commit.
((مَنِ الْتَمَسَ رِضَا النَّاسِ بِسَخَطِ اللّٰهِ…))
Translation:
Whoever seeks the pleasure of people at the cost of Allah’s displeasure…
Respected readers!
After learning the virtues, conditions, levels, and dangerous consequences of abandoning this duty, it is extremely necessary to understand that being a practical example (قدوۂ حسنہ) is fundamental in this obligation. Meaning: the one who invites others to good and forbids evil must himself practice that good and completely avoid that evil.
﴿وَمَآ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَآ أَنْهٰىكُمْ عَنْهُ إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ﴾
Translation:
I do not intend to contradict you by doing what I forbid you from. I only desire reform as much as I am able.
This was the way of all Prophets عليهم السلام: they acted upon what they preached.
﴿أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنْسَوْنَ أَنْفُسَكُمْ وَأَنْتُمْ تَتْلُونَ الْكِتَابَ أَفَلَا تَعْقِلُونَ﴾
Translation:
Do you command people to righteousness and forget yourselves while you recite the Scripture? Do you not reason?
And He says:
﴿يٰٓاَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ كَبُرَ مَقْتًا عِنْدَ اللّٰهِ أَنْ تَقُولُوا مَا لَا تَفْعَلُونَ﴾
Translation:
O you who believe! Why do you say what you do not do? Great is the hatred in the sight of Allah that you say what you do not do.
((يُجَاءُ بِالرَّجُلِ يَوْمَ الْقِيَامَةِ فَيُلْقَى فِي النَّارِ، فَتَنْدَلِقُ أَقْتَابُهُ، فَيَدُورُ كَمَا يَدُورُ الْحِمَارُ بِرَحَاهُ…))
Translation:
A man will be brought on the Day of Resurrection and thrown into the Fire; his intestines will spill out and he will go around like a donkey turning around a millstone. The people of Hell will ask him: Did you not enjoin good and forbid evil? He will say: I used to enjoin good but I did not do it myself, and I used to forbid evil but I used to do it myself.
((رَأَيْتُ لَيْلَةَ أُسْرِيَ بِي رِجَالًا تُقْرَضُ شِفَاهُهُمْ بِمَقَارِيضَ مِنْ نَّارٍ…))
Translation:
On the Night Journey I saw some people whose lips were being cut with scissors of fire… I asked: Who are they? It was said: These are the preachers of your Ummah who used to command people to good and forget themselves.
It has become as clear as daylight that without enjoining good and forbidding evil, no society can become righteous and pure. This duty is obligatory upon every Muslim according to his ability, but especially upon scholars, preachers, parents, and responsible individuals— their responsibility becomes double. If we want Allah’s mercy to descend upon us, our supplications to be accepted, and society to be protected from فساد, then we must ourselves act upon righteousness and also invite others to it with wisdom, gentleness, and patience.
May Allah Almighty grant us the ability to fulfill this great obligation correctly, and protect us from the contradiction between speech and action.
آمین یا رب العالمین۔
If we take even a brief look at our society, it becomes clearly apparent that many evils have spread and wrongdoing has become widespread. Behind this situation, two fundamental causes stand out prominently: weakness of faith, and the lack of adequate attention to enjoining good and forbidding evil. The present article discusses this second cause. The aim is to clarify— in the light of the Qur’an and Hadith— the importance of enjoining good and forbidding evil, its virtues and benefits, the dangerous consequences of abandoning it, its conditions, and the levels of stopping evil, so that every Muslim may understand and fulfill this great obligation according to his ability, and society may move towards reform.
The Importance of Enjoining Good and Forbidding Evil
A major reason for the corruption of our society is that the responsibility of reform in the face of evil has become weak. Whereas:❀ Enjoining good and forbidding evil is one of the most important obligations in Islam.
❀ If every person fulfills this duty according to his ability, many evils can be reduced greatly in society.
❀ If an Islamic government also plays its role in this regard, society can be largely cleansed of evils.
❀ Commanding good develops the motivation for righteousness, and forbidding evil gives birth to hatred for sin.
❀ Through the blessing of this obligation, Sunnahs are revived and innovations are eliminated; righteous people are strengthened and evil people become weak.
❀ And if this obligation is abandoned, the people of faith become weak and the people of evil become powerful, causing society to fall into greater corruption.
This responsibility, in general, belongs to every person based on the Prophetic Hadith; however, in every society it is necessary that there exist a group of scholars and people of insight who possess knowledge of what is good and what is evil, are aware of the conditions, and call people towards الخير (good), encourage righteous deeds, and prevent evil deeds.
(كلکم راع وکلکم مسئول عن رعیتہ)
“Every one of you is a shepherd, and every one of you will be questioned about his flock.”
Calling to Good and the Path to Success
Allah Almighty says:﴿وَلْتَکُنْ مِّنْکُمْ اُمَّۃٌ یَّدْعُوْنَ اِلَی الْخَیْرِ وَ یَاْمُرُوْنَ بِالْمَعْرُوْفِ وَ یَنْھَوْنَ عَنِ الْمُنْکَرِ وَ اُولٰٓئِکَ ھُمُ الْمُفْلِحُوْنَ﴾
Reference: Aal ‘Imran 3:104
Translation:
And there should be from among you a group who calls to الخير (good), enjoins what is right, and forbids what is wrong; and it is they who are the successful.
From this verse it is known that those who continue fulfilling the duty of calling to good, enjoining right, and forbidding wrong— they alone are successful in this world and the Hereafter. اللهم اجعلنا منهم
The Basis of the Ummah of Muhammad ﷺ Being the Best Ummah
Allah Almighty says:﴿کُنْتُمْ خَیْرَ اُمَّۃٍ اُخْرِجَتْ لِلنَّاسِ تَاْمُرُوْنَ بِالْمَعْرُوْفِ وَ تَنْھَوْنَ بِالْمُنْکَرِ وَ تُؤمِنُوْنَ بِاللّٰہِ﴾
Reference: Aal ‘Imran 3:110
Translation:
You are the best nation brought forth for mankind: you enjoin what is right and forbid what is wrong and believe in Allah.
Thus, a major reason for the Ummah being the best is that it gives due attention to enjoining good, forbidding evil, and ایمان بالله (faith in Allah).
Praise of a Righteous Group from the People of the Book
Allah Almighty praised a group from the People of the Book who remained upon the truth, recited, worshipped, enjoined good, and forbade evil:﴿مِنْ اَھْلِ الْکِتٰبِ اُمَّۃٌ قَآئِمَۃٌ یَّتْلُوْنَ اٰیٰتِ اللّٰہِ اٰنَآئَ الَّیْلِ وَ ھُمْ یَسْجُدُوْنَ یُؤمِنُوْنَ بِاللّٰہِ وَالْیَوْمِ الْاٰخِرِ وَیَاْمُرُوْنَ بِالْمَعْرُوْفِ وَیَنْھَوْنَ عَنِ الْمُنْکَرِ وَیُسَارِعُوْنَ فِی الْخَیْرٰتِ وَاُولٰٓئِکَ مِنَ الصّٰلِحِیْنَ﴾
Reference: Aal ‘Imran 3:113-114
Translation:
Among the People of the Book is a group standing upon the truth; they recite the verses of Allah during the hours of the night and they prostrate. They believe in Allah and the Last Day, enjoin what is right, forbid what is wrong, and hasten towards good deeds— and they are among the صالحين (righteous).
A Collective Responsibility of Believing Men and Women
The importance of enjoining good and forbidding evil is also clear from the fact that Allah included it among the collective traits and duties of believing men and believing women:﴿وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُہُمْ أَوْلِیَائُ بَعْضٍ یَأمُرُونَ بِالْمَعْرُوفِ وَیَنْہَوْنَ عَنِ الْمُنکَرِ وَیُقِیْمُونَ الصَّلاَۃَ وَیُؤتُونَ الزَّکَاۃَ وَیُطِیْعُونَ اللّٰہَ وَرَسُولَہُ أُوْلَـئِکَ سَیَرْحَمُہُمُ اللّٰہُ إِنَّ اللّٰہَ عَزِیْزٌ حَکِیْمٌ﴾
Reference: At-Tawbah 9:71
Translation:
The believing men and believing women are allies of one another: they enjoin what is right and forbid what is wrong, establish prayer, give zakah, and obey Allah and His Messenger ﷺ. هؤلاء— Allah will have mercy upon them. Indeed Allah is Mighty, Wise.
In this verse, one of the qualities of those deserving Allah’s mercy is stated to be that they enjoin good and forbid evil; therefore, acting upon this obligation is necessary to attain Allah’s mercy.
Included Among the Excellent Qualities of the Believers
Allah Almighty says while listing the qualities of the believers:﴿اَلتَّآئِبُوْنَ الْعٰبِدُوْنَ الْحٰمِدُوْنَ السَّآئِحُوْنَ الرّٰکِعُوْنَ السّٰجِدُوْنَ الْاٰمِرُوْنَ بِالْمَعْرُوْفِ وَ النَّاھُوْنَ عَنِ الْمُنْکَرِ وَ الْحٰفِظُوْنَ لِحُدُوْدِ اللّٰہِ وَ بَشِّرِ الْمُؤمِنِیْنَ﴾
Reference: At-Tawbah 9:112
Translation:
(They are) those who repent, worship, praise Allah, travel for His sake (or fast), bow and prostrate, enjoin what is right, forbid what is wrong, and guard the limits of Allah— and give glad tidings to the believers.
The Prophet ﷺ Was Also Commanded to Enjoin Good
Allah commanded His beloved Prophet ﷺ:﴿خُذِ الْعَفْوَ وَاْمُرْ بِالْعُرْفِ وَ اَعْرِضْ عَنِ الْجٰھِلِیْنَ﴾
Reference: Al-A‘raf 7:199
Translation:
Adopt forgiveness, command what is right, and turn away from the ignorant.
In reality, this command is for the Ummah as well: to encourage goodness, and if an ignorant person causes harm on this path, to forgive and not give importance to the words of the ignorant.
Special Emphasis for Those Who Sit in the Roads
Sayyidunā Abu Sa‘id al-Khudri رضي الله عنه narrates that the Messenger of Allah ﷺ said:((إِيَّاكُمْ وَالْجُلُوسَ فِي الطُّرُقَاتِ))
“Avoid sitting in the roads (without need).”
The Companions said:
(يَا رَسُولَ اللّٰهِ! مَا لَنَا بُدٌّ مِنْ مَجَالِسِنَا…)
“O Messenger of Allah! We have no choice but to sit in our gatherings…”
He ﷺ said:
((فَإِذَا أَبَيْتُمْ إِلَّا الْمَجْلِسَ فَأَعْطُوا الطَّرِيقَ حَقَّهُ))
“If you insist on sitting, then give the road its right.”
They asked:
(مَا حَقُّهُ؟)
“What is its right?”
He ﷺ said:
((غَضُّ الْبَصَرِ، وَكفُّ الْأَذَى، وَرَدُّ السَّلَامِ، وَالْأَمْرُ بِالْمَعْرُوفِ وَالنَّهْيُ عَنِ الْمُنْكَرِ))
Reference: Sahih al-Bukhari: 2465
,
Reference: Sahih Muslim: 2121
Translation:
Lowering the gaze, refraining from causing harm, returning the greeting, enjoining good, and forbidding evil.
Virtues and Benefits of Enjoining Good and Forbidding Evil
Enjoining good and forbidding evil is not merely a moral responsibility; rather, it is a great obligation whose countless worldly and Hereafter-related benefits have been mentioned. The Qur’an and Hadith repeatedly mention its virtues so that the believers may understand its importance and act upon it.① A Means of Salvation from Hell
Sayyidah ‘Aishah رضي الله عنها narrated that the Messenger of Allah ﷺ said:((إِنَّهُ خُلِقَ كُلُّ إِنْسَانٍ مِنْ بَنِي آدَمَ عَلَى سِتِّينَ وَثَلَاثِمِائَةِ مِفْصَلٍ… وَأَمَرَ بِمَعْرُوفٍ أَوْ نَهَى عَنْ مُنْكَرٍ، عَدَدَ تِلْكَ السِّتِّينَ وَالثَّلَاثِمِائَةِ السُّلَامَى، فَإِنَّهُ يَمْشِي يَوْمَئِذٍ وَقَدْ زُحْزِحَ نَفْسَهُ عَنِ النَّارِ))
Reference: Sahih Muslim: 1007
Translation:
Every human from the children of Adam has been created with three hundred and sixty joints. Whoever says, corresponding to them, Allahu Akbar, Alhamdulillah, La ilaha illallah, Subhanallah, and seeks forgiveness; removes a stone, thorn, or bone from the path of people; enjoins good and forbids evil— then he may be certain that on that day he has moved himself away from the Fire.
This hadith clearly shows that enjoining good and forbidding evil is a strong means of salvation from Hell.
② Enjoining Good and Forbidding Evil is Charity
Abu Dharr رضي الله عنه narrates that some Companions said that the wealthy have taken more reward. The Prophet ﷺ said:((إِنَّ بِكُلِّ تَسْبِيحَةٍ صَدَقَةً، وَكُلِّ تَكْبِيرَةٍ صَدَقَةً، وَكُلِّ تَحْمِيدَةٍ صَدَقَةً، وَكُلِّ تَهْلِيلَةٍ صَدَقَةً، وَأَمْرٌ بِالْمَعْرُوفِ صَدَقَةٌ، وَنَهْيٌ عَنْ مُنْكَرٍ صَدَقَةٌ))
Reference: Sahih Muslim: 1006
Translation:
Every tasbih is charity, every takbir is charity, every tahmid is charity, every tahlil is charity; enjoining good is charity and forbidding evil is also charity.
Thus, this obligation is a constant means of charity for every Muslim— whether he possesses wealth or not.
③ A Means of Forgiveness of Sins
Hudhayfah bin al-Yaman رضي الله عنه narrates that the Messenger of Allah ﷺ said:((فِتْنَةُ الرَّجُلِ فِي أَهْلِهِ وَمَالِهِ وَوَلَدِهِ وَجَارِهِ يُكَفِّرُهَا الصِّيَامُ وَالصَّلَاةُ وَالصَّدَقَةُ وَالْأَمْرُ بِالْمَعْرُوفِ وَالنَّهْيُ عَنِ الْمُنْكَرِ))
Reference: Sahih al-Bukhari: 1435
,
Reference: Sahih al-Bukhari: 3586
,
Reference: Sahih al-Bukhari: 7096
,
Reference: Sahih Muslim: 144
Translation:
A person’s trials regarding his family, wealth, children, and neighbor are expiated by fasting, prayer, charity, enjoining good, and forbidding evil.
This hadith proves that enjoining good and forbidding evil is an effective means of forgiveness.
④ Promise of Great Reward
Allah Almighty says:﴿لَا خَيْرَ فِي كَثِيرٍ مِّنْ نَّجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ وَمَنْ يَفْعَلْ ذٰلِكَ ابْتِغَاءَ مَرْضَاتِ اللّٰهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا﴾
Reference: An-Nisa’ 4:114
Translation:
There is no good in much of their secret talk except one who enjoins charity or good or reconciliation between people; and whoever does that seeking Allah’s pleasure— We will soon grant him a great reward.
⑤ The Best Jihad
Abu Sa‘id al-Khudri رضي الله عنه narrates that the Messenger of Allah ﷺ said:((أَفْضَلُ الْجِهَادِ كَلِمَةُ عَدْلٍ عِنْدَ سُلْطَانٍ جَائِر))
“The best jihad is a word of justice spoken before a tyrannical ruler.”
Reference: Sunan Ibn Majah: 4011
– and al-Albani authenticated it.Another narration states:
((إِنَّ مِنْ أَعْظَمِ الْجِهَادِ كَلِمَةُ عَدْلٍ عِنْدَ سُلْطَانٍ جَائِر))
Reference: Jami‘ at-Tirmidhi: 2174
– and al-Albani authenticated it.Translation:
Among the greatest jihad is a word of justice spoken before a tyrannical ruler.
This is a clear proof that enjoining good and forbidding evil— especially speaking the truth against ظلم (oppression)— is counted among the greatest forms of jihad in Islam.
Conditions of Enjoining Good and Forbidding Evil
Dear respected brothers!Enjoining good and forbidding evil is a great obligation, but for its fulfillment the Shari‘ah has laid down some important conditions. If these conditions are not observed, the risk of harm becomes greater than benefit. Therefore, whoever wishes to carry out this duty must know these conditions and act upon them.
① First Condition: Knowledge
Meaning: the one who enjoins good and forbids evil must have certain knowledge that:◈ The act he is commanding is truly معروف (good) in Shari‘ah
◈ And the act he is forbidding is truly منكر (evil) in Shari‘ah
Because:
The criterion of معروف and منكر is not people’s customs, traditions, or personal opinion. Rather:
✔ Ma‘ruf is what the Qur’an and Hadith have commanded
✔ Munkar is what the Book and Sunnah have forbidden
Hence:
◈ Every act proven as righteousness in the Qur’an and Hadith is Ma‘ruf
◈ Every act declared sinful, haram, or disliked in the Qur’an and Hadith is Munkar
If someone lacks Shari‘ knowledge and begins correcting people based on assumptions or hearsay, it may produce فساد (corruption) instead of reform.
Allah Almighty says:
﴿قُلْ هٰذِهِ سَبِيلِي أَدْعُو إِلَى اللّٰهِ عَلَى بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي﴾
Reference: Yusuf 12:108
Translation:
Say: This is my way— I call to Allah with بصيرة (clear knowledge), I and those who follow me.
This verse is a clear proof that الدعوة (calling), enjoining good, and forbidding evil are not correct without insight and knowledge.
For this reason, Imam al-Bukhari رحمه الله established a separate chapter in his Sahih:
باب: العلم قبل القول والعمل
“Knowledge before speech and action.”
And under it he cited Allah’s statement:
﴿فَاعْلَمْ أَنَّهُ لَا إِلٰهَ إِلَّا اللّٰهُ وَاسْتَغْفِرْ لِذَنْبِكَ﴾
Reference: Muhammad 47:19
Translation:
So know that there is no deity except Allah, and seek forgiveness for your sin.
② Second Condition: Gentleness and Good Manner
While fulfilling this duty, adopting gentleness, wisdom, and good character is extremely necessary.Allah said to Musa and Harun عليهما السلام when sending them even to a tyrant like Pharaoh:
﴿فَقُولَا لَهُ قَوْلًا لَّيِّنًا لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى﴾
Reference: Ta-Ha 20:44
Translation:
Speak to him with gentle speech; perhaps he may take heed or fear.
When gentleness is commanded even with Pharaoh, what justification remains for harshness with ordinary Muslims?
Likewise Allah says:
﴿اُدْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ﴾
Reference: An-Nahl 16:125
Translation:
Call to the way of your Lord with wisdom and good admonition.
The Seerah of the Prophet ﷺ is the perfect example in this matter— such as the incident of the Bedouin who urinated in the masjid, and the incident of the Companion who spoke during prayer— clear examples showing that:
◈ Harshness closes hearts
◈ Gentleness opens hearts
③ Third Condition: Patience
On this path, hardship, opposition, mockery, and criticism may come. At such times, patience is essential.Allah says:
﴿وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ﴾
Reference: Surah al-‘Asr
Translation:
And they advised one another to the truth and advised one another to patience.
And Luqman عليه السلام advised his son:
﴿وَاصْبِرْ عَلَىٰ مَا أَصَابَكَ إِنَّ ذٰلِكَ مِنْ عَزْمِ الْأُمُورِ﴾
Reference: Luqman 31:17
Translation:
And be patient over what befalls you; indeed, that is from the matters requiring resolve.
Meaning:
◈ Enjoin good
◈ Forbid evil
◈ And bear patiently whatever harm comes
This is the path of the people of truth.
Levels of Forbidding Evil
The Messenger of Allah ﷺ stated three levels of forbidding evil:((مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ، وَذٰلِكَ أَضْعَفُ الْإِيمَانِ))
Reference: Sahih Muslim: 49
Translation:
Whoever among you sees an evil, let him change it with his hand. If he is unable, then with his tongue. If he is unable, then with his heart— and that is the weakest level of faith.
◈ Stopping with the hand: for those with authority
◈ Stopping with the tongue: for the general caller/one who can advise
◈ Hating it in the heart: at minimum, obligatory for every Muslim
Practical Examples of Forbidding Evil
Dear respected brothers!After knowing these levels, let us now look at practical examples from the Qur’an and Hadith to see how these levels were implemented.
① First Level: Forbidding Evil with the Strength of the Hand
This level is for those who possess authority and power, such as:ruler, judge, police, responsible institutions, head of a household, or an administrator.
① The action of Ibrahim عليه السلام
Allah says:
﴿وَتَاللّٰهِ لَأَكِيدَنَّ أَصْنَامَكُمْ بَعْدَ أَنْ تُوَلُّوا مُدْبِرِينَ﴾
Reference: Al-Anbiya’ 21:57
Translation:
By Allah! I will surely devise a plan against your idols after you have turned away.
Then He says:
﴿فَجَعَلَهُمْ جُذَاذًا إِلَّا كَبِيرًا لَّهُمْ﴾
Reference: Al-Anbiya’ 21:58
Translation:
So Ibrahim broke them into pieces— except for the largest of them.
② The action of Musa عليه السلام
﴿لَنُحَرِّقَنَّهُ ثُمَّ لَنَنْسِفَنَّهُ فِي الْيَمِّ نَسْفًا﴾
Reference: Ta-Ha 20:97
Translation:
We will surely burn it, then we will surely scatter it into the sea completely.
③ The Prophet ﷺ at the conquest of Makkah
When the Prophet ﷺ entered the House of Allah, he began knocking down 360 idols with his staff, saying:
﴿جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ﴾
Reference: Al-Isra’ 17:81
Translation:
Truth has come, and falsehood has vanished.
④ The incident of the gold ring
Ibn ‘Abbas رضي الله عنه narrates that the Prophet ﷺ saw a man wearing a gold ring; he removed it and threw it away and said:
((يَعْمِدُ أَحَدُكُمْ إِلَى جَمْرَةٍ مِنْ نَّارٍ فَيَجْعَلُهَا فِي يَدِهِ))
Reference: Sahih Muslim: 2090
Translation:
One of you goes to a coal of fire and places it in his hand!
⑤ Removing images from homes
‘Aishah رضي الله عنها says:
((كَانَ رَسُولُ اللّٰهِ ﷺ لَا يَدَعُ فِي بَيْتِهِ شَيْئًا فِيهِ تَصَاوِيرُ إِلَّا نَقَضَهُ))
Reference: Sahih al-Bukhari: 5952
Translation:
The Messenger of Allah ﷺ would not leave anything in his house containing images except that he would remove it.
② Second Level: Forbidding Evil with the Tongue
This is for those who do not have power by hand but can advise and speak.The Messenger of Allah ﷺ said:
((إِنَّ الرِّفْقَ لَا يَكُونُ فِي شَيْءٍ إِلَّا زَانَهُ))
Reference: Sahih Muslim: 2594
Translation:
Gentleness is not found in anything except that it beautifies it.
① A person eating with the left hand
Salamah bin al-Akwa‘ رضي الله عنه narrates: The Prophet ﷺ said:
((كُلْ بِيَمِينِكَ))
Reference: Sahih Muslim: 2021
Translation:
Eat with your right hand.
② Teaching a child the etiquette of eating
‘Umar bin Abi Salamah رضي الله عنه narrates:
((يَا غُلَامُ! سَمِّ اللّٰهَ، وَكُلْ بِيَمِينِكَ، وَكُلْ مِمَّا يَلِيكَ))
Reference: Sahih al-Bukhari: 5376
,
Reference: Sahih Muslim: 2022
Translation:
O boy! Mention Allah’s name, eat with your right hand, and eat from what is in front of you.
③ Forbidding the lower garment from dragging
Ibn ‘Umar رضي الله عنه narrates:
((يَا عَبْدَ اللّٰهِ! ارْفَعْ إِزَارَكَ))
Reference: Sahih Muslim: 2086
Translation:
O servant of Allah! Raise your lower garment.
③ Third Level: Considering Evil as Evil in the Heart
When a person lacks the ability to stop it by hand or tongue, then hating it in the heart is necessary.The statement of Ibn Mas‘ud رضي الله عنه:
(اَلَّذِيْ لَا يَعْرِفُ مَعْرُوفًا وَلَا يُنْكِرُ مُنْكَرًا)
Reference: الأمر بالمعروف لابن تیمیہ: ص9
Translation:
Whoever does not recognize good as good and does not regard evil as evil— he is a living dead person.
Dangerous Consequences of Abandoning Enjoining Good and Forbidding Evil
① Descent of Collective Punishment
Allah says:﴿وَاتَّقُوا فِتْنَةً لَّا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً﴾
Reference: Al-Anfal 8:25
Translation:
Fear a trial that will not strike only the wrongdoers among you exclusively.
Shaykh al-Shanqiti رحمه الله stated that when people remain silent upon seeing evil, punishment envelops everyone.
Reference: Adwa’ al-Bayan 1/171
② Only Those Who Forbid Evil Are Saved
﴿اَنْجَيْنَا الَّذِيْنَ يَنْهَوْنَ عَنِ السُّوْءِ﴾
Reference: Al-A‘raf 7:165
Translation:
We saved only those who used to forbid evil.
③ Non-Acceptance of Supplications
The Prophet ﷺ said:((مُرُوا بِالْمَعْرُوفِ وَانْهَوْا عَنِ الْمُنْكَرِ قَبْلَ أَنْ تَدْعُوا فَلَا يُسْتَجَابَ لَكُمْ))
Reference: Sunan Ibn Majah: 4004
– Hasanah al-AlbaniTranslation:
Enjoin good and forbid evil before you supplicate, lest you supplicate and your supplication is not answered.
④ Example of Collective Destruction (The Ship Hadith)
The Messenger of Allah ﷺ said:((إِنَّمَا مَثَلُ الْقَائِمِ عَلَى حُدُودِ اللّٰهِ…))
Reference: Sahih al-Bukhari: 2493
“Indeed the example of the one who stands firm upon the limits of Allah…”
⑤ A Cause of Being Cursed
﴿كَانُوا لَا يَتَنَاهَوْنَ عَنْ مُّنْكَرٍ فَعَلُوهُ﴾
Reference: Al-Ma’idah 5:79
Translation:
They did not forbid one another from the evil they used to commit.
⑥ Pleasing People by Angering Allah
The Prophet ﷺ said:((مَنِ الْتَمَسَ رِضَا النَّاسِ بِسَخَطِ اللّٰهِ…))
Reference: Sahih al-Targhib wa al-Tarhib: 2250
Translation:
Whoever seeks the pleasure of people at the cost of Allah’s displeasure…
The Importance of Being a Good Example in This Obligation
Respected readers!After learning the virtues, conditions, levels, and dangerous consequences of abandoning this duty, it is extremely necessary to understand that being a practical example (قدوۂ حسنہ) is fundamental in this obligation. Meaning: the one who invites others to good and forbids evil must himself practice that good and completely avoid that evil.
① The Method of the Prophets عليهم السلام
Shu‘ayb عليه السلام said to his people:﴿وَمَآ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَآ أَنْهٰىكُمْ عَنْهُ إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ﴾
Reference: Hud 11:88
Translation:
I do not intend to contradict you by doing what I forbid you from. I only desire reform as much as I am able.
This was the way of all Prophets عليهم السلام: they acted upon what they preached.
② Contradiction Between Speech and Action Is a Cause of Allah’s Anger
Allah says:﴿أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنْسَوْنَ أَنْفُسَكُمْ وَأَنْتُمْ تَتْلُونَ الْكِتَابَ أَفَلَا تَعْقِلُونَ﴾
Reference: Al-Baqarah 2:44
Translation:
Do you command people to righteousness and forget yourselves while you recite the Scripture? Do you not reason?
And He says:
﴿يٰٓاَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ كَبُرَ مَقْتًا عِنْدَ اللّٰهِ أَنْ تَقُولُوا مَا لَا تَفْعَلُونَ﴾
Reference: As-Saff 61:2-3
Translation:
O you who believe! Why do you say what you do not do? Great is the hatred in the sight of Allah that you say what you do not do.
③ Severe Punishment for Contradiction
Usamah bin Zayd رضي الله عنه narrates that the Messenger of Allah ﷺ said:((يُجَاءُ بِالرَّجُلِ يَوْمَ الْقِيَامَةِ فَيُلْقَى فِي النَّارِ، فَتَنْدَلِقُ أَقْتَابُهُ، فَيَدُورُ كَمَا يَدُورُ الْحِمَارُ بِرَحَاهُ…))
Reference: Sahih al-Bukhari: 3267
Translation:
A man will be brought on the Day of Resurrection and thrown into the Fire; his intestines will spill out and he will go around like a donkey turning around a millstone. The people of Hell will ask him: Did you not enjoin good and forbid evil? He will say: I used to enjoin good but I did not do it myself, and I used to forbid evil but I used to do it myself.
④ Special Warning for Preachers and Orators
Anas رضي الله عنه narrates that the Prophet ﷺ said:((رَأَيْتُ لَيْلَةَ أُسْرِيَ بِي رِجَالًا تُقْرَضُ شِفَاهُهُمْ بِمَقَارِيضَ مِنْ نَّارٍ…))
Translation:
On the Night Journey I saw some people whose lips were being cut with scissors of fire… I asked: Who are they? It was said: These are the preachers of your Ummah who used to command people to good and forget themselves.
Conclusion
It has become as clear as daylight that without enjoining good and forbidding evil, no society can become righteous and pure. This duty is obligatory upon every Muslim according to his ability, but especially upon scholars, preachers, parents, and responsible individuals— their responsibility becomes double. If we want Allah’s mercy to descend upon us, our supplications to be accepted, and society to be protected from فساد, then we must ourselves act upon righteousness and also invite others to it with wisdom, gentleness, and patience.May Allah Almighty grant us the ability to fulfill this great obligation correctly, and protect us from the contradiction between speech and action.
آمین یا رب العالمین۔
