skills/sistani-guidance/references/books/jme/pages-217-228.md

# Jurisprudence Made Easy

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## PDF PAGE 217

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217
Dialogue on enjoining what is good
and forbidding what is evil
I reckon now that you have attained an adequate and
diverse level of knowledge of your religion, thanks to the
journey we made together into the complex world of
jurisprudence. It could be said that you now know the
demarcations of right and wrong, halal and haraam, wajib
and mustahab. Therefore, the time has come to act upon
the injunction of God Almighty, “And among you there
should be a group who invite to good and enjoin what is
right and forbid what is wrong, and these it is that shall be
successful”. (3/104).
* How should I do it?
- Invite people to good deeds and make them stop
committing the acts that you know are wrong.
* What has this to do with me, i.e. meddling in other
people’s affairs? Does it not suffice that I adhere to what is
required from me by the Islamic injunctions?
- Beware, o son! You shouldn’t say that. In certain
circumstances, this obligation is a collective one imposed
on the Muslim community (wajibun kifa’i, by contrast to
wajibun aini - the obligation that falls on every adult
Muslim i.e. individual duty): In other words, when you, I,
and others do not discharge such a duty, all of us shall be
rendered sinners. If only one of us takes it upon
themselves to uphold the obligation, the rest shall be
absolved of the responsibility.
Beside the clear injunction contained in the Qur’anic verse
I have just recited, it has been reported that the Prophet
(s.a.w.) said, “My umma ‘Islamic community’ shall be in
good condition they enjoin that which is good, forbid that
which is wrong, and co-operate in righteousness. If they
hesitate, they shall be denied bliss, be dealt high-handedly
```

## PDF PAGE 218

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218
with each other, and will have no helper on the earth, nor
in the heavens!”.
In this regard too, Imam Ali (a.s.) has been quoted as
saying, “Do not abandon the obligation of enjoining right
and forbidding wrong. If you do, your bad folk shall reign
supreme over you, and then you will implore God’s grace,
yet your prayer would not be answered”.
And finally, probably you are aware of the Prophetic
hadith, “You, all, are charged with the responsibility and
should, therefore, take care of those who are in your
charge”.
* Yes, I am aware of this tradition.
- You are, therefore, a responsible person. As such you
have certain duties and rights; the task is very grave. Since
this is the case, I do not think you can still cling to your
earlier notion of “not meddling” in other people’s affairs,
for upholding this religious ritual cannot be described as
poking one’s nose in other people’s business. This
obligation is akin to prayer, fast, hajj, and khums.
* However, I am not a clergyman so that I can advise
people to do good or encourage them to abstain from
committing bad deeds.
- Who told you that the discharging of this obligation is
the exclusive domain of the clergy? It is the duty of every
one of us, irrespective of our backgrounds.
* Well, when would this obligation cease to be wajibun
kifa’ie, (i.e. so long as there are other Muslims who take it
upon themselves to discharge it), and become the
responsibility of every individual Muslim (wajibun aini), in
the same way prayer is?
- In certain circumstances, enjoining good and forbidding
evil becomes obligatory. It could explicitly be
demonstrated by your aversion to the actions of those
who disregard this obligation to desist from committing
sins. On this occasion, I recall Imam Ali’s words, “The
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## PDF PAGE 219

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219
Messenger of God (s.a.w.) ordered us to face up to
(avowed) sinners, through expressing our disapproval of
their wrongdoings”.
* Is upholding this divine obligation paramount at all
time?
- No, certain conditions must be present:
1. The person exercising the obligation of enjoining good
and forbidding evil must be aware of what is good and
what is bad, albeit in a general manner.
2. The probability that his advice shall be heeded.
Conversely, there is no point in trying to guide those who
you know will not take your advice. Having said that, [it
becomes obligatory at times that you show indignation at
their flagrant commissioning of evil deeds and turning
away from that which is good].
3. The wrongdoer, or the one turning away from good,
must be intent on committing the act. In the event,
however, of even a glimpse of hope that they may
ameliorate their stance, they must be counselled
accordingly.
* If the person was not bent on commissioning the act?
- they should not be counselled.
* How should I know that a person is intent on
committing the vile deed?
- If you are aware of any indication that may lead you to
believe they have mended their ways, this is a proof that
they are no longer intent on committing the misdeed.
Should they abandon the action, or show remorse after
they had done it, this is a sufficient confirmation that they
are no longer bent on habitually committing evil deeds.
You are, therefore, not required to tell them off, or urge
them as the case may be.
```

## PDF PAGE 220

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221
* At times it occurs to me that a person may be in the
process of committing a sin, or turning away from good, is
it incumbent on me to act to thwart their bid or urge them
to join in what is good as the case may be?
- Yes, you are duty-bound to prevent them from doing that
which is vile and sinful, and extol them to embark on that
which is good and rewarding.
4. The person committing the sin or turning away from
what is virtuous should not be unmindful of the nature of
their action, in that they are not aware what they are
doing contravenes the sublime injunctions of religion.
Otherwise, giving them advice is not compulsory.
5. The person giving the counsel should not fear the
consequences of his word or deed, be it to his person,
honour, property, or fellow Muslims. Conversely,
championing the obligation can be waived, except if the
thing enjoined or forbidden falls within those grave
matters in the eye of the Divine Lawgiver. In those
circumstances, striking the right balance, between the
expected action and the core injunction, becomes
paramount. Accordingly, the obligation may or may not
be discharged.
* If I want to practise the enjoining of good and
forbidding of evil, how should I go about it?
- It could be done in levels; the first is expressing your
innermost irritation and revulsion for the violation.
* Is there a particular way of demonstrating my anger and
resentment?
- This could take many forms of reactions, showing
disapproval of the wrong act that was being committed.
You could turn away from the person who committed it,
showing your fury at their deed; and you could stop
talking to them.
```

## PDF PAGE 221

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221
The next level is that you go about propagating enjoining
good and forbidding evil by word.
* How should I go about this type of action?
- By counselling the wrongdoer, reminding him of the
severe punishment Allah, the Most High, has in store for
those who disobey His injunctions; you could advise him
of the reward God has promised those who obey His
commandments.
The third level is taking practical action to enforce this
divine injunction.
* Could you expand on that?
- It is by physically punishing the transgressor of the
bounds of Allah, the Omnipotent, such as wrenching his
ear, and smacking or interning him, in a bid to make him
desist from future violations.
However, for every type of the aforesaid actions, there
must be room for manoeuvre commensurate with the
circumstances prevailing at the time of committing the sin.
* Do I have to adopt these methods in the same order of
priority, i.e. in the way you have just explained?
- Not at all, you could start with the type of response, you
believe would yield good results. You should not, though,
lose sight of the fact that you should, at the outset, resort
to using the manner that is least harmful or insulting.
* Should this prove fruitless, can I use a tougher
approach?
- You may move to the ultimate stage. That is after you
have secured the permission of the Marji’. You should,
however, start with the action that is least harmful,
without endangering the wellbeing of the person being
reprimanded, i.e. barring inflicting a wound or a fracture
on him, let alone endangering his life in any way.
However, commands and interdictions are two
obligations that become more demanding to enforce, if
the person who is turning away from what is good, or
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## PDF PAGE 222

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committing the sin is among your household.
You may find some members of your family who are
apathetic towards discharging certain obligations, or
committing cardinal sins, lying, encroaching upon other
people’s rights, and this or that of vile deeds.
* Suppose, I found such a lacking conduct, what should I
do?
- Then, your duty shall be to uphold the obligation of
enjoining good and forbidding evil in the same manner
we discussed earlier..
* What if the situation did not warrant an obligatory
action?
- It shall be mustahab to act upon. If you so did, you shall
be rewarded. Should you abandon it, you shall not be
penalized. The criterion here is that he who leads to good
deeds is in the same rank of the doer.
* Despite all this detailed discussion on enjoining good
and forbidding evil, can I have one more request, in that I
am still not fully aware as to all aspects of the subject. In
short, could you dot the i’s and cross the t’s?
- Of course; I must stress, though, that I have one
condition?
* What is it?
- I shall identify certain actions that are good, and that you
should heed or practise and encourage the others to do
so, be they mustahab or wajib; and other actions that are
either forbidden or reprehensible, and that you should
refrain from doing and frustrate the attempts by the
others to commit them.
* I promise.
- Good. As for good deeds, they may include the following:
1. Trust in God.
Allah, the Omniscient says in His Glorious Book, “...And
whoever trusts in Allah, then surely Allah is Mighty, Wise”.
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## PDF PAGE 223

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223
(8/49). Commenting on this verse, Imam Mousa al-Kadhim
(a.s.) was quoted as saying, “Trust in God is of varying
degrees. Trusting in God in all your affairs comes on top.
Whatever He allotted to you, you should wilfully accept, in
the knowledge that you know He shall not wrong His
servants. So, entrust Him with your affairs”.
2. Holding firm to Allah.
Allah has stated in His Holy Book, “And whoever holds
fast to Allah, he indeed is guided to the right path”.
(3/101). It has been narrated from Imam as-Sadiq (a.s.),
“Allah revealed to David (a.s.): Whomsoever among My
servants held fast to Me, to the exclusion of My servants, I
shall know that. And if it so happened that the heavens
and the earth, and those in them, plot his downfall, I shall
extricate him from such a situation. Conversely, should
anyone of My servants put his trust in another of My
creation, I shall know his intention, cut him off heavenly
sustenance, and sink the ground under his feet;
thereafter, I do not care where he perished”
3. Thanking God for His countless bounties.
“My Lord! grant me that I should be grateful for Thy
favour which You have bestowed on me and on my
parents, and that I should do good such as You are
pleased with, and make me enter, by Your mercy, into
Your servants, the good ones”. (27/19).
Tradition has it, “Thanksgiving for God’s favours,
irrespective of their magnitude, is weightier than the
favour itself”.
4. Having good opinion of Allah, the Most High.
Quoting the Prophet (s.a.w.), Imam Ali (a.s.) has said, “By
Him, the Only and One God! Not a single believer, who
has been favoured with the best of the riches of this life
```

## PDF PAGE 224

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and the hereafter, has achieved such favour, except with
his good faith in Allah, his good opinion of Him, and his
good character”.
5. Trust in what Allah has decreed of means of living, life,
and profit and loss.
”Whatever benefit comes to you (O man!), it is from Allah,
and whatever misfortune befalls you, it is from yourself..”.
(4/79).
Imam Ali (a.s.) was quoted as saying, “Not a devout
Muslim shall taste the true flavour of Iman (faith), unless
he is satisfied that what has been allocated to him will not
go to any other person, and that which has escaped him
shall never be his”.
6. Fear of, and hope in, God Almighty.
Describing true believers, Allah, the Exalted, has this to
say, “Their sides draw away from (their) beds, they call
upon their Lord in fear and in hope, and they spend
(benevolently) out of what We have given them. So no
soul knows what is hidden for them of that which will
refresh the eyes; a reward for what they did”. (32/16,17).
Imam Ja’far as-Sadiq said, “Have hope in Allah, the kind of
hope that shall help you refrain from trespassing upon His
bounds, and fear Allah, in such a manner that shall not
make you give up on His mercy”.
7. Patient perseverance and self-restraint.
“..Only the patient will be paid back their reward in full
without measure”. (39/10). God, the Exalted, also
revealed, “Those who spend (benevolently) in good and
bad days, and those who restrain (their) anger and
pardon men; and Allah loves the doers of good (to
others)”. (3/134).
The Apostle of God (s.a.w.) was quoted as saying, “Among
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the most favoured avenues that may bring the servants
closer to their Lord are their reactions in two situation - a
burst of irateness, checked by restraint, and a tribulation
responded to by patient perseverance”.
8. Shying away from that which Allah, the Exalted, has
declared haraam.
It has been narrated from Imam Ali (a.s) thus, “Endurance
is of two types - The first is that exercised at times of
affliction which is good. And better still is restraining
oneself from transgressing against His injunctions,
especially that which He deemed haraam”. The Imam also
said, “Fear God, against wrongdoing, especially in secret,
for the Witness is the Judge Himself”.
9. Justice.
Allah, the Most High, said in His Book, “Surely, Allah
enjoins the doing of justice and the doing of good (to
others) and the giving to the kindred, and He forbids
indecency and evil and rebellion; He admonishes you that
you may be mindful”. (16/90).
It has been narrated from Imam Ja’far as-Sadiq (a.s.) thus,
“Three categories of people will be the closest to God, the
Most High, at the Day of Reckoning: A person who, at an
angry moment, chose not to use his upper hand in dealing
a blow to his adversary; a second who befriended two
others, yet, throughout this friendship, he did not lean to
one side at the expense of the other; and a third who told
the truth, albeit against himself”.
10. Following one’s reason rather than his desires.
”Yearnings for women and sons and hoarded treasures of
gold and silver and well bred horses and cattle and arable
land, is made to seem fair to men; this is the provision of
the life of this world; and Allah is He with Whom is the
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## PDF PAGE 226

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good goal (of life). Say: Shall I tell you of what is better
than these? For those who guard (against evil) are
gardens with their Lord, beneath which rivers flow, to
abide in them, and pure mates and Allah’s pleasure; and
Allah sees the servants”. (3/14,15).
The Messenger of God (s.a.w.) said, “Blessed is he who
forsook a pleasurable moment for an unseen promise”.
11. Humility.
The Prophet (s.a.w.) was quoted as saying, “The person
who is most loved by, and the closest to, me at the Day of
Judgement, shall be the one with the best moral
credentials and the most humble.” From the famous book
of prayers of Imam as-Sajjad is this quotation, “O Lord!
Bless Mohammad and his household, and do not elevate
my rank among the people, unless You have suppressed
my soul by the same measure, and do not bestow on me
public honour, unless You create in my soul a humiliation
by the same measure”.
12. Leading a reasonable lifestyle.
“O children of Adam! attend to your attire (and looks) at
every time of prayer, and eat and drink and be not
extravagant; surely, He does not love the extravagant”.
(7/32).
13. Fairness.
The Messenger of God (s.a.w.) said, “The most honourable
of works are those of a) being fair to others, b) giving
charity to your brethren, and c) the remembrance of Allah,
the Most High, in every circumstance”.
14. Chastity.
Imam Ja’far as-Sadiq (a.s.) said, “The best of acts of
worship are moderation in food, and morality”.
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15. Minding one’s own shortcomings, rather than
snooping on the others.
The Prophet (s.a.w.) said, “Blessedness belongs to him
who pays more attention to fearing God Almighty than
fearing human beings, and to him who is more concerned
with his own faults and frailties than those of his fellow
believers”.
16. Claiming the high moral ground.
Describing His Messenger, Allah, the Most High, said,
“Most surely you conform (yourself) to sublime morality”.
(68/4).
Asked about who of the faithful is the most deep-rooted in
faith, the Prophet (s.a.w.) said, “The one who has the best
integrity”.
17. Reason.
The Prophet (s.a.w.) said, “Allah never bestows glory on
him who is petty-minded, and never humiliates him who is
mild-tempered”.
Imam Ali ar-Ridha (a.s.) said, “Man can only attain true
worship with forbearance”.
18. Memorizing the Holy Qur’an, reciting it, and acting
according to its injunctions.
Allah, the Exalted, said, “Surely, they who recite the Book
of Allah, keep up prayer and spend out of what We have
given them secretly and openly, hope for a gain which will
not perish. That He may pay them back fully their rewards
and give them more out of His grace; surely, He is
Forgiving, Multiplier of rewards”. (35/29,30).
The Prophet (s.a.w.) said, “The companions of the The
Qur’an shall be in a very lofty rank among mankind, save
the prophets and messengers”. It was also related from
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## PDF PAGE 228

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Imam Abu Abdillah as-Sadiq (a.s.) thus, “Those, among
devout youths, who recite The Qur’an, it will blend with
their blood and flesh. And Allah shall place them with the
virtuous noble scribes; the Qur’an shall stand them in
good stead on the Day of Judgement”.
19. Paying respect to the holy shrines of the Infallibles.
Tradition has it, “Al-Hussain bin Ali (a.s.) said to the
Messenger of God (s.a.w.): O father! what will be his
reward such as who pays visitation to you (your tomb)?
The Prophet (s.a.w.) replied: Those who pay me a visit,
your father, your brother, or you, I shall be duty-bound to
visit them at the Day of Judgement to extricate them from
their sins, (if any)”.
20. Asceticism.
The Apostle of God (s.a.w.) said, “Renounce worldly
things, Allah will love you”. In another tradition, he said,
“If Allah chose any of His servants for His favour, He would
make him relinquish the pleasures of this life for those of
the Hereafter, and make him mindful of his own
shortcomings, rather than those of other people”. Imam
Zainul Abideen (a.s.) was quoted as saying, “Apart from
knowing God, the Most High, and His Messenger, there is
no deed more meritorious than shunning the glitters of
this life”.
Imam Ja’far as-Sadiq had these words for a man who
sought his advice, “I commend to you to be God-fearing,
pious, and diligent. Beware of desiring that which Allah
has bestowed on other people. It suffices to remind you of
what He said in His Holy Book, addressing the Prophet
(s.a.w.), ‘Do not strain your eyes after what We have given
certain classes of them to enjoy, and do not grieve for
them, and make yourself gentle to the believers’ (15/88).
God Almighty also said, ‘Let not then their property and
```