Enjoining Good & Forbidding Evil: How to Enjoin the Good and Forbid Evil

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It is obligatory for you to express resentment towards such conduct which is against Islamic law, and to remind him in a brotherly way which you deem effective and suitable. But breaking ties of kinship with him is impermissible.

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The criterion is the present behavior of people. So if they have repented of what they used to do, they should be treated presently like other believers. As for someone who commits ḥarām acts at present, it is obligatory to deter him from it through forbidding evil. To prevent him from committing a ḥarām act, it is obligatory to avoid his company and break relationship with him if it is the only solution.

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Wearing gold or hanging it on the neck is absolutely ḥarām for men. It is, also, not permissible to wear clothes whose tailoring style, color, etc. are considered imitation and propagation of the invading culture of non-Muslims in the common view. It is not permissible, as well, to wear an ornament in a way that is regarded as imitation of the invading culture of enemies of Islam and Muslims. The duty of others towards such phenomena is to forbid the evil orally.

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There is no problem in doing so while observing the university’s internal rules. The dear youth should take the issue of enjoining the good and forbidding evil seriously, learn its conditions and shar‘ī rules carefully, publicize this principle, and employ moral and effective methods to encourage the practice of the good and prevent the occurrence of the evil. They should avoid using this principle for their personal ends, and know that it is the best and most effective way of spreading good and preventing evil. May Allah grant you success in carrying out what pleases Him!

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According to Islamic law it is obligatory to respond to the salām of a Muslim, but if refusing to respond to someone’s salām with the intention of forbidding evil is normally interpreted by common view as prevention and discouraging the evil, it is permissible to do so.

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Nevertheless, it is obligatory not to ignore the effectiveness of enjoining the good and forbidding evil if it is performed continuously with due observance of its conditions. If the authorities become hopeless about the effectiveness of enjoining them to do good and regulations permit depriving them of employment benefits, it will be obligatory to take such measures against them and to remind them that the measure has been taken against them because of their negligence in carrying out this divine obligation.

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Nothing is obligatory for you except to enjoin him to the good and forbid him from evil in a continuous manner, whenever its conditions exist. If associating with him and assisting him do not encourage him to continue his negligence of prayer, there is no problem in it.

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If it is proved for the cleric in such cases that his links with the tyrant lead to prevention of tyranny and are effective in stopping him from the evil, or the cleric considers an important issue which has to be taken care of and followed up, there is no problem in it.

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Your duty is to prepare the grounds for her to reform by every possible means, and to avoid any kind of rough behavior which might indicate bad temper and disharmony. Keep in mind that attending religious gatherings and associating with religious families have great effects on reforming her.

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It is obligatory to avoid suspicion and refrain from depending on conjectural evidences. If it is ascertained that a ḥarām act has been committed, it is obligatory to prevent her by reminding, advising, and forbidding evil. If forbidding her from evil is not effective, one may refer to competent judicial authorities if provable evidence is available.

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Under the assumption in the question, there is no problem in it. However, one should try hard to avoid satanic temptations, and it is obligatory to observe the related shar‘ī rules, e.g. to avoid being alone with a stranger in a place where nobody else may enter.

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If all conditions of enjoining the good and forbidding evil are present, they should enjoin the good and forbid evil. Otherwise, they have no obligation in this respect. This is the case when they fear considerable harm for themselves as a result of enjoining the good and forbidding evil and the country is not governed by an Islamic government. When there is an Islamic government that takes up the fulfillment of these divine duties, the obligation of those who are incapable of enjoining the good and forbidding evil is to inform official institutions assigned by the government to handle such a case and follow it up until corruption is uprooted.

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The duty of those who become aware of violations of the law is to forbid the evil while observing its related shar‘ī conditions and norms, and it is not permissible to resort to bribery and illegal methods in order to obtain an office, even if it is done for the purpose of preventing corruption. Of course, if this is assumed to occur in a country ruled by an Islamic government, the people’s duty does not end simply with personal inability to enjoin the good and forbid evil, rather they must bring the matter to the attention of the related authorities and follow up on it.

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There is no difference among the evils. Yet some the evils may be considered more ḥarām compared to others. In any case, forbidding evil is regarded a shar‘ī obligation for everybody whenever its conditions exist, and its negligence is impermissible. As to this ruling, there is no difference between various evils, or between university environments and other settings.

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It is obligatory for the related authorities to order them not to openly commit such acts as drinking and eating unlawful meats and to refrain from doing so in public. As for matters which are against public chastity, they should not be allowed to commit them at all. In any case, the related authorities should take the due measures in this regard.

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There is no problem in the first unintentional look, but an intentional look at parts other than the face and hands — up to the wrists — is not permissible, even for the purpose of enjoining the good.

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It is obligatory for them, besides being careful not to get corrupted, to enjoin the good and forbid evil if the conditions are available and they have the ability to carry it out.