Enjoining Good and Forbidding Evil
Posted by slaveofallah14
Allah [may He be Glorified] said: “There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allâh’s Cause), or Ma’rûf (Islâmic Monotheism and all the good and righteous deeds which Allâh has ordained), or conciliation between people; and he who does this, seeking the good Pleasure of Allâh, We shall give him a great reward.” (4:114)
This verse shows that there is no goodness in the majority of talk among people. This is either because it is an idle talk, or because it causes evil and harm, such as gossip, backbiting and all sorts of prohibited talks.
The following are exceptions to the prohibited talks:
The speech that urges the giving of Sadaqah, in the form of giving money, imparting knowledge or doing any other useful act. Perhaps some kinds of exclusive worship can be counted as Sadaqah, as the Messenger of Allah (peace be upon him) said: “Every Tasbihah [i.e. saying: Subahan Allah (glorifying Allah)] is a charity, every Takbirah [i.e. saying: Allahu Akbar (Allah is the Greatest)] is a charity, every Tahlilah [i.e. la ilaha illa Allah (there is no deity worthy of worship but Allah)] is a charity, to enjoin a good act is a charity, to forbid an evil act is a charity and in the sexual intercourse (with one’s wife) of each of you there is a charity.”
“Ma’rûf“ indicates kindness, obedience and all that is recognized by the Shari’ah and reason as good.
“Conciliation between people;” so as to eliminate the causes of countless evils brought about by disputes. Thus, Allah encouraged reconciliation among people in their disputes concerning blood, property and honour.
The one who mediates in reconciliation among disputants is better than he who devotes himself to prayer, fasting and charity.
The one who mediates in reconciliation among people is helped and supported by Allah in all his affairs, while the one who sows hatred and enmity among people will not attain his purpose and Allah will not set right his work. Allah [may He be Glorified] said: “Verily, Allâh does not set right the work of Al-Mufsidûn (the evil-doers, corrupters)” (10:81)
Whenever and wherever the above-mentioned qualities are implemented, they are good as referred to in the exception (mentioned in the verse). However, the complete reward depends on good intention and sincerity. Allah [may He be Glorified] said: “and he who does this, seeking the good Pleasure of Allâh, We shall give him a great reward.” (4:114)
See Tafsir Ibn Sa’di, p.165 (Al-Luwaihiq Edition).
On the authority of Abu Dharr (may Allah be pleased with him) who requested the Messenger of Allah (peace be upon him) to appoint him in charge of certain responsibility. The Messenger of Allah (peace be upon him) patted him on the shoulder and said: “O Abu Dharr! You are weak and it is a trust and thus will be shame and regret for the people on the Day of Judgement, except for those who undertake it in a right way and perform the duties thereof”. In another narration, the Messenger of Allah (peace be upon him) said: “O Abu Dharr I notice that you are weak and I wish for you what I wish for myself. Do not be a ruler of two persons, nor a guardian of the orphan’s property” [Narrated by Muslim, Hadiths no. 1825, 1826].
An-Nawawi said that this Hadith is a strong excuse for those who want to avoid leadership and especially those who are unable to implement the responsibilities of these positions. As for shame and regret on the Day of Judgement, it will be on the side of those who are not efficient for these positions and yet undertake them, and also on the side of the efficient for such positions but do not discharge justice. This kind of people will be disgraced on the Day of Judgement and will regret what they have done in this world. On the other hand, the person who is capable of assuming the leadership responsibilities and implements justice will be rewarded with the best reward as referred to in the sound Ahadith and the consensus of opinion of the scholars.
In spite of all this, the Messenger of Allah (peace be upon him) warned Abu Dharr against assuming such positions because of the danger involved therein. Moreover, a lot of scholars among the worthy ancestors similarly warned against assuming them, and even refused to assume such positions and endured the persecution inflicted upon them because of their refusal. [Commentary on Sahih Muslim, Vol. XII, Hadith no. 210].