IslamWorld

All those who work in the field of da`wah, regardless of their level, need to be reminded of basic rules of forbidding evil in a society. From matters reminding of which benefits are the following:

1. If some evil appears in a community or an organization, Muslim communities and individuals should cooperate in removing such evil. Allah ta`ala says, what means, "Cooperate in righteousness and piety." [5:2]. Therefore, an organization will not concentrate solely on its members, rather they should cooperate with others, just like those who work in opposing Islamic work cooperate with each other.
   
   
2. Absence of knowledge regarding proper methods of removing evil is one of many sicknesses that affects Islamic movement and increases the number of problems which are used by systems who seek to liquidate every form of organized Islam.
   
   
3. Performing the obligation of forbidding evil requires comprehensive knowledge about foundations of Islamic law. Not every statement that contains prohibition is haram, nor is every word that appears as a command an obligatory duty. Not everyone who leaves the recommended is an innovator. Therefore, not every caller to Islam is capable to assume the role of a mufti who will pass Shari`ah judgments, nor is he competent to work in criticizing evil actions done by Muslims, whether their leaders or general folk.
   
   
4. Whoever is interested in fame and recognition of his criticism of evil actions should not take part in this work, because that is, in fact, a type of hypocrisy. Sincerity, which is essential for this type of work, cannot be found in the heart of one who desires power and fame.
   
   
5. Hatred of a particular evil action by one’s heart requires leaving the place where such an action is committed, as well as the people involved. Continuing companionship with such people, while one is able to leave them, is a type of acceptance of something that Islam has forbidden.
   
   
6. In general rules of removing evil also falls humble and secret advising, and not stressing one’s teaching position in relation to others. Whoever claims to be an `aalim is in fact an ignorant.
   
   
7. Objecting to opinions of mujtahidoon in secondary matters is a type of ignorance of methods of removing evil actions, since considering another’s opinion (derived through legitimate ijtihad) an evil deed that has to be removed, can only be done by one who ascribes to oneself lordship that gives him the right to speak in the name of Allah the Most High, and to declare what is permissible and what is forbidden.
   
   
8. Not applying principles of removing evil in secondary matters does not mean keeping silent about the truth, not having discussions grounded in knowledge, or not giving advice in matters of religion. Some Islamic scholars reached positions where they were able to enforce opinions they considered right. However, if the issue was a secondary matter, they would not exercise their power.

   At-Tabari relates that `Umar ibn al-Khattab met a man and asked him about his case:
   What have you done about it?
   He responded – Ali and Zayd judged such as such.
   `Umar said: If it were me, I would have done like this.
   The man asked: What prevents you, for you have the rule and power?
   `Umar responded: If I had evidences in the Book of Allah or the Sunnah of the Messenger, sallallahu `alaihi wa sallam, I would do so. However, I am relying on my opinion, and opinions fall in a general category.

   Imam Malik rejected the order of the khalifa that his fiqh be made obligatory in all provinces. His argument was that his book al-Muwatta contains explanations, studies and narrations of opinions and is therefore necessary to leave it to people to follow opinions they deem right.

9. Giving higher importance to what has more priority falls under proper understanding of removal of evil actions so that Muslims would not be consumed by secondary matters – while we find visible and clearly evil actions that callers to Allah make no effort to change. Busying oneself with secondary issues can lead to a total neglect of greater problems.
   
   
10. Using indirect means in order to avoid provoking others also falls under proper understanding of removal of evil actions. Using indirect means can be done whether because the one doing evil has power, or impossibility of direct confrontation, or fear of causing harm that would make removal of evil difficult. For example, the Prophet’s method of sending letters to foreign leaders was both indirect and direct way of calling to Islam. They are indirect in the sense that the Prophet did not use the approach of clear criticism of their ideologies, but rather was satisfied with calling them to Islam.

For an in-depth discussion on the subject, you can read a complete translation of Ibn Taymiyyah's book "Enjoining Good and Forbidding Evil" at the following site: http://www.java-man.com/Pages/Books/alhisba.html