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Enjoining Good and Forbidding Evil

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Allah [may He be Glorified] said: "Those (Muslim rulers) who, if We give them power in the land, (they) observe Iqamat-as-Salt (i.e. to perform the five compulsory Salt (prayers) (the males in mosques)], pay the Zakt, enjoin Al-Ma'rf (i.e. Islmic Monotheism and all that Islm orders one to do), and forbid Al-Munkar (i.e. disbelief, polytheism and all that Islm has forbidden) [i.e. they make the Qur'n as the law of their country in all spheres of life]. And with Allh rests the end of (all) matters (of creatures)" (22:41)


In this verse Allah [may He be Glorified] mentioned the sign of those who can achieve victory for the sake of Allah's religion. The verse can be taken as a measure by which those who claim that they support Allah's Cause and His religion without owning the above qualities will be branded as liars.

For this reason Allah said: Those (Muslim rulers) who, if We give them power in the land i.e. gave them the ownership of the land and gave them authority in it, to the exclusion of anyone else who might claim a right to that.

- They perform prayer in their due times, and strictly observe its pillars and conditions, they also perform it in congregation and avoid neglecting the Friday Prayer.

- They give the Zakah which is obligatory on their own properties and on the properties owned by their subjects. They pay this Zakah only to those who are legally eligible for it.

- They enjoin what is good as indicated by the Shari'ah and the reason, including the rights of Allah and the rights of people.

- They forbid evil which is known to be abominable either by the Shari'ah or mere reason.

Enjoining something to be done or forbidding doing something, can be made either directly or indirectly through doing things resulting in that.

If the knowledge of good things and bad ones requires learning and teaching for instance, then it is the duty of the rulers to urge people to acquire this kind of knowledge. If enjoining good and forbidding evil cannot be achieved unless by executing certain Shari'ah-based disciplinary correction, whether it is definite, or indefinite as in the case of Ta'zir (discretionary punishment) such procedure must be taken. Certain people must also be employed by the state to undertake the task of enjoining good and forbidding evil, if there is a necessity for that.

Then, Allah said that with Him rests the result of all affairs, while the best result will be for the pious, as mentioned in another verse.

Therefore, if one, whom Allah entrusts with the affairs of people, acts according to the requirements of this position, he will have the best reward in the end and will be rightly guided. But he, who misuses such authority and oppresses people, following his own desire and whim, his end will be the worst, even though he possessed everything on earth. He is counted as an ill-omened person and the bad consequence will be his share.

See Tafsir Ibn Sa'di, p.490 (Al-Luwaihiq Edition).

Some Signs of Muhammad's (Peace and Blessings Be upon Him) Prophethood

عن أبي سفيان بن حرب -رضي الله عنه- في قصته مع هرقل أن هرقل قال:
( وسألتك بم يأمركم؟ فذكرت أنه يأمركم أن تعبدوا الله ولا تشركوا به شيئا، وينهاكم عن عبادة الأوثان، ويأمركم بالصلاة والصدق والعفاف. فإن كان ما تقول حقا فسيملك موضع قدمي هاتين )
الحديث (البخاري ح 7) ، (مسلم ح 1773)

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On the authority of Abu Sufyan bin Harb (may Allah be pleased with him) who said that Heraclius after questioning him about the Messenger of Allah (peace be upon him) said: "I asked you about his commandments to you and you said that he commands you to worship Allah and not to associate any other partner with him and forbids for you the worship of idols. He also commands you to perform prayer, to stick to truthfulness and chastity. If what you say is true, he will seize the place upon which I tread with my feet". [Narrated by Al-Bukhari, Hadith no. 6, and by Muslim, Hadith no. 1773].

The word chastity means to keep away from the prohibitions and the deficiencies of noble character.

This text is a quotation from a lengthy Hadith including the most important issue of the mission of the Messenger of Allah (peace be upon him), which is Monotheism. Monotheism means the sincere worship of Allah and the prohibition of worshipping other than Him. After Monotheism, follows the most important kind of worship, i.e. prayer. There are some other vital Islamic issues of importance also included in that Hadith. It also included that Heraclius, having directed such questions to Abu Sufyan (may Allah be pleased with him) realised that all what he (Abu Sufyan) said represented the qualities of a coming prophet as mentioned in their own scriptures.

An-Nawawi reported the scholars' saying: "What Heraclius said was taken from the previously revealed Books. In the Torah there were some of the signs of the Prophethood of the Messenger of Allah (peace be upon him) and thus Heraclius knew him through these signs" [Commentary on Sahih Muslim, Vol. 12 p. 107].

Furthermore, showing the acquaintance of the People of the Book of Muhammad (peace be upon him) and the existence of his full description in their Books, Allah [may He be Glorified] said: "Those to whom We gave the Scripture (Jews and Christians) recognise him (Muhammad (peace be upon him) or the Ka'bah at Makkah) as they recognise their sons. But verily, a party of them conceal the truth while they know it - [i.e. the qualities of Muhammad (peace be upon him) which are written in the Taurt (Torah) and the Injeel (Gospel)]." (2:146).

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