One of the most important religious duties is enjoining good and forbidding evil. Allah Almighty says:
وَلْتَکُنْ مِنْکُمْ أُمَّةٌ یَدْعُونَ إِلَی الْخَیْرِ وَیَأْمُرُونَ بِالْمَعْرُوفِ وَیَنْهَوْنَ عَنِ الْمُنْکَرِ وَأُولَئِکَ هُمُ الْمُفْلِحُونَ.
"Let there be among you a group who invite to goodness, enjoin what is right, and forbid what is wrong. They are the ones who will be successful(1)."
It is narrated from the Prophet Muḥammad (peace be upon him and his family) that he said:
لا تَزالُ أمتی بِخَیرٍ ما أمَروا بِالمَعروفِ وَنَهَوا عَنِ المُنکَرِ وَتَعاوَنوا عَلَی البِرِّ، فَإذا لَم یَفعَلوا ذلک نُزِعَت مِنهُمُ البَرَکاتُ، وَ سُلِّطَ بَعضُهُم عَلی بَعضٍ وَلَم یَکُن لَهُم ناصِرٌ فِی الأرضِ وَلا فِی السَّماءِ.
"My community will remain in good condition as long as they enjoin good, forbid evil, and assist each other in piety. But if they do not do this, blessings will be removed from them, some will dominate over others, and they will have no helper on earth or in heaven."
It is narrated from Imam ʿAlī (peace be upon him) that he said:
لاتَتْرُکوا الأمرَ بالمعروفِ و النّهیَ عن المنکَرِ فُـیوَلّی علیکم شِرارُکُم ثمّ تَدْعونَ فلا یُسْتَجابُ لکُم.
"Do not abandon enjoining good and forbidding evil, or else the worst among you will be put in authority over you, and then you will pray, but it will not be answered."
Issue 164: Enjoining good and forbidding evil has different levels:
1. The first level: A person expresses his inner dislike and discomfort towards the neglect of good or the commission of evil.
2. The second level: A person verbally enjoins good and forbids evil, whether through advice, guidance, or other methods.
3. The third level: A person takes practical steps to compel the performance of good or the abandonment of evil, such as reprimanding, hitting, or detaining.
Each of these three levels has varying degrees of intensity, and it is necessary to start with the first or second level, using the least harmful and most effective method, before moving to a more intense degree. If the first and second levels are ineffective, then the third level can be considered. For the third level, one must, as an obligatory precaution, seek permission from a religious authority to take practical measures against someone committing evil or neglecting good. Even at this level, one should start with the least harmful actions and only escalate if necessary, ensuring that it does not lead to injury or fracture. In other words, practical actions should not result in penalties requiring blood money or retribution.
Issue 165: Enjoining good and forbidding evil becomes obligatory under the following conditions:
1. The person enjoining or forbidding must recognize what is good and what is evil.
2. There must be a likelihood that the enjoining or forbidding will have an effect on the wrongdoer. If it is known that the person will not heed, the second and third levels are not obligatory, but the obligatory precaution is that one should at least express displeasure towards the evil act or neglect of good, even if it is known to be ineffective. This is in obedience to the command of the Prophet Muḥammad (peace be upon him and his family), as narrated by Imam ʿAlī (peace be upon him):
أَمَرَنَا رَسُولُ اللّهِ صلی الله علیه و آله أَنْ نلقى أَهْلَ الْمَعَاصِی بِوُجُوهٍ مُکْفَهِرَّةٍ.
"The Messenger of Allah commanded us to meet the sinners with frowning faces."
3. The wrongdoer must intend to continue committing the sin or neglecting the obligation. If it is known that someone intends to commit a sin or neglect a duty even once, enjoining him to do good and forbidding him from evil become obligatory before the wrong act is committed.
4. The wrongdoer must not have a (valid) excuse for committing the sin or neglecting the duty.
5. The person enjoining good or forbidding evil should not fear significant harm to his life, reputation, or property, or to those of other Muslims, due to fulfilling this duty.
Praise be to Allah, firstly and lastly. May Allah's blessings be upon Muḥammad and his pure family.