إجازة الشيخ أحمد بن محمد بن أحمد لبن بقراءة الإمام عاصم

(7) Ordering Good and Eradicating Evil. 1a26a726ffde9564e600b81c862a0c44

(7) Ordering Good and Eradicating Evil.
Islam is not a religion in which one purifies one’s own soul while ignoring or not helping others as well along the path of purification. As discussed later in this work, Islam stresses the proper relationship between different individuals of society. One of the most important interactions between individuals is that of ordering or encouraging what is good while prohibiting or preventing that which is evil. It is part of true brotherhood that one wants to assist others to do what is right. It is also definitely part of true brotherhood that when one sees another Muslim doing something displeasing to Allah, that he would want to correct and advise his brother or sister in Islam.

Thus, in the Quran, Allah relates the concept of being true brethren, friends and helpers to one another directly to the concept of ordering good and preventing evil. Allah says, “The believers, men and women, are helpers and supporters of one another, they enjoin what is right and forbid what is evil” (9:71). Allah also says, “Help one another in righteous dealings and in acts of piety. But do not help one another in sins or acts of aggression against others” (5:2). In fact, Allah makes it clear that encouraging good and preventing evil should be one of the overriding qualities of the Muslim Nation as a whole: “You are the best of peoples ever raised up for mankind; you enjoin what is good, forbid what is evil, and you believe in Allah” (3:110).

This is not an “optional way” to behave. It is a necessary part of one’s faith and attitude. This is part and parcel of what it means to belong to a community. An individual has rights upon others as well as obligations towards others. Looking out for one another and assisting one another is essential, especially for those in positions of authority or whose voices are listened to. Thus, the Prophet (peace and blessings of Allah be upon him) has informed the Muslims, “By the One in whose hand is my soul, you must order good and forbid evil or Allah will soon send upon you a punishment from Himself and then you will supplicate to Him and He will not respond to you.”

In a beautiful parable recorded by al-Bukhari, the Prophet (peace and blessings of Allah be upon him) demonstrated the importance of this practice for society as a whole: “The similitude of the one who fulfills Allah’s command [by eradicating evil] and the one who falls into what Allah forbids is like a people who drew lots for places on a boat. Some of them got the upper level of the boat while others were on the lower level.

Whenever the people on the lower level wanted water, they had to go to the people on the upper level. Therefore, they said, ‘If we were to make a hole in our portion we would not have to bother the people above us [to get water].’ If they [the people on the upper level] leave them to what they want to do, all of them would be destroyed. If, instead, they take them by their hands [and stop them from what they plan on doing], they will be saved and they will save all of them.”

Many times people would like to stay away from evil but they need help in doing so. They need true friends around them who can act like a support group. Some individuals simply do not have the strength to remain away from activities that they know are wrong or that they themselves do not like, especially if there is peer pressure on them. With the help of others who understand what he is going through and who recognize that he truly wants to do what is right, he is able to muster up the courage to say no to wrong activities. Similarly, others are simply lazy or lack the motivation to do the actions they should perform. Again, with the sincere help or encouragement from those around him, the individual finds the strength to do what is right.

If people were individualistic and only concerned about their own selves, not lending hands to others, it would be disastrous for society. Those who do evil would dominate and harass others. In fact, many neighborhoods in the U.S., for example, have recognized this fact. The neighbors realized that they had to get together to encourage good things and remove evil things, as otherwise their neighborhoods were being destroyed by hoodlums. In the same way, true believers come together and assist one another promoting all good things and blocking all evil things.

Obviously, no one is going to be free from sin and therefore this principle of encouraging good and preventing evil does not mean that one has to be perfect before he can speak to others about their behavior. However, the encouraging of good and preventing of evil, logically, should begin with one’s own self. One should make oneself do what is good and prevent oneself from doing evil. In this way, one sets an example for others and such a person will more likely be listened to when he advises others. At the same time, though, even if a person has some shortcomings, he should still encourage others to do good and try to keep them from evil.

It must be noted that there are some conditions for the practice of encouraging good and preventing evil. One condition, for example, is that one has knowledge of what is good and what is evil according to Quran and Sunnah. It is possible that someone, due to ignorance, may encourage another not to do an act while that act is actually from the Sunnah.

For the new Muslim, in particular, he may find himself repeatedly on the end of being told what to do or what not to do. Many times this advice comes from other Muslims who may seem overzealous or who do not have the proper tack when speaking to a new Muslim. Many times language difficulties magnify the manner in which the new Muslim is being spoken to. It is important for the new Muslim to realize that, in general, his fellow Muslim means him no harm or humiliation. Instead, he may be simply acting on the basis of trying to encourage him to do what is right and teaching others about Islam. If the new Muslim sometimes feels frustrated about such occurrences, he should remind himself that the others are acting out of love and want only what is good for their new brother in Islam.

(8) The Proper Honoring of Humankind
There is no question that in God’s scheme for this creation, humans have been given many special talents and skills, making them distinct from other creatures. Thus, Allah says in the Quran, “And indeed We have honored the Children of Adam, and We have carried them on land and sea, and have provided them with lawful good things, and have preferred them above many of those whom We have created with a marked preference” (17:70). This marked preference is not the result of a random form of “evolution” but is the intentional determination of the Creator.

Through divine guidance one can fully understand the many ways by which humans have been honored by their Lord. Through Allah’s revelation, one discovers that humans are not in a battle against “nature” which needs to be conquered. One also learns that humans are not simply the “cousins of apes” with no particular purpose or goal in this life. One also learns that this creation is not “inherently evil” or that one is born with “an original sin” that cannot be removed save through the sacrifice of another being. Starting from vantage points such as those, it is not surprising to see the worth of humans being reduced to virtually nothing.

It is not surprising to see humans being used as simply tools for economic advantage and profit. Indeed, it is not even surprising to see thousands of humans killed simply for the sake of economic advantages and natural resources. After all, coming from such a perspective, why should humans be treated any differently from other animals that are similarly exploited, killed and destroyed? Truly, it is via Allah’s revelation that one becomes to fully appreciate what a human is and how humans should be treated and respected.

In reality, Allah allowed humans to bear the great responsibility of being His servants, by which they can attain the greatest of all rewards. Allah honored humans by revealing books specifically for their guidance. Allah chose messengers and prophets from among humans, giving them the noblest task of conveying Allah’s guidance for humankind. Allah has even subjugated everything in the heavens and the earth to the needs of humans: “He has subjected to you all that is in the heavens and all that is in the earth; it is all as a favor and kindness from Him. Verily, in it are signs for a people who think deeply” (45:13).

In addition, He has given the opportunity to humans to become His devoted servants, martyrs for His cause and scholars of His religion, giving them special nobility and honor. These great achievements are equally open to the males and females of this species. Thus, Allah says, for example, “Never will I allow to be lost the work of any of you, be he male or female. You are (members) one of another, so those who emigrated and were driven out from their homes, and suffered harm in My Cause, and who fought, and were killed (in My Cause), verily, I will remit from them their evil deeds and admit them into Gardens under which rivers flow (in Paradise); a reward from Allah, and with Allah is the best of rewards” (3:195). Allah also says, “Whoever works righteousness, whether male or female, while he (or she) is a true believer verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do” (16:97).

In fact, the only real difference between people has nothing to do with their gender, their ethnicity, their race, their wealth, their sex appeal or their class.

All of those are false ways of considering humans. Such standards, in fact, do nothing but denigrate humans. The only real standard for the worth of a human is his relationship with his Lord. Thus, Allah says, “O humankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you with Allah is that (believer) who has piety. Verily, Allah is All-Knowing, All-Aware” (49:13).

One hears a lot of talk about human rights nowadays. This seems to be an attempt to treat humans in the most dignified and respectable manner.

However, the biggest problem with human rights is that God is not given His proper role with respect to humans. Instead, humans virtually become the ultimate object of worship—and the “rights” of humans are given dominance over anything else, even the rights of God. In fact, much talk about human rights is not much more than freeing humans from the worship of Allah.

This is not a proper way of honoring humans. Indeed, this is a type of extremism. Whenever anything is magnified out of proportion and giving rights or responsibilities above what it can bear, the result will be harm and suffering. Humans cannot be put into a role where they are given the choice to decide everything for themselves, including what rights they must have upon one another. These kinds of issues can only be decided by their Creator who knows the innermost details of their creation and the interactions with the rest of creation.

In the law of Allah, by the mercy of Allah, Allah has given humans all of the rights that they need and deserve, as only He could possibly determine for them based on His knowledge and justice. They receive from God the rights that they need to live a prosperous and happy life. At the same time, though, they are also given responsibilities. Both rights and responsibilities have to go hand and hand for humans to interact with each other properly in this creation.

The greatest drawback, though, of the human rights proponents is that they can only touch upon rights related to this world. In this way, they are forgetting the most important right because it is beyond the realm of human experience. This is the right that Islam brings them—their special right upon Allah.

This right is described in the following hadith:
The Messenger of Allah (peace and blessings of Allah be upon him) said, “O Muaadh!” Muaadh replied, “At your beck and call, O Messenger of Allah.”

The Prophet (peace and blessings of Allah be upon him) then asked him, “Do you know what Allah’s right is over His servants?” Muaadh replied, “Allah and His Messenger know best.” The Prophet then told him, “Allah’s right upon His servants is that they worship Him [alone] and do not ascribe any partners to Him.” Then after a while, the Prophet said, “O Muaadh ibn Jabal!” He replied, “At your beck and call, O Messenger of Allah.”

The Prophet (peace and blessings of Allah be upon him) then asked him, “Do you know what the right of the servants upon Allah is if they do that?” He replied, “Allah and His Messenger know best.” The Prophet (peace and blessings of Allah be upon him) then told him, “The right of the servants upon Allah is that He will not punish them.”

(7) Ordering Good and Eradicating Evil. 2013_110