The Sentence of Ordering a Good Deed and Prohibiting a Bad One

Attention: open in a new window. PDFPrintE-mail


Every Muslim should order good and prohibit bad deeds in a way where a person stands against or resists some thing of enormity and that person is sufficient and capable to prohibit it, than his effort would not need others to attempt it. Ordering a good deed and prohibiting a bad deed are obligatory and commendable. The rule says that ordering the obligatory the good is a duty in itself, and ordering the commendable thing is commendable in itself, and ordering the commendable thing is commendable in itself too. As for the enormities bad deeds the prohibition against them is a duty always without exception.


The Condition for the obligation of ordering a good and prohibiting a bad one:


1- The person, who orders a good deed and prohibits a bad deed, should know the good and the bad deeds.


2- A person should expect the effect of order and prohibition to be with the person who orders or prohibits.


3- The person, who committed the bad deed and left the good deed, should be determined in his behavior and dose not intend to give up the bad deed and he would not return to the good turn.


4- The ordering of the good deed and the denial of the bad deed should not bring or cause harm or troubles or damages or sow dissension between the two parties. If the person knew that there would be harm or he became sure and confident of the hurt for himself or his fortune or honor or to one of the Muslims now or in the future, then commanding the good deed and prohibiting the bad deed would not be obligatory for him  as a duty .


The Categories of Ordering the Good Deed and Prohibiting the Bad:


It is well-known among the scientists of religion that there are three categories for ordering the good deed and prohibiting the bad: lower, middle and higher,


As for the lower category, it is the denial of the bad deed in the heart only, but the correct view is that this kind of good turn is not one of the categories of ordering good deeds and prohibiting the bad. This is one of the requirements of belief where every believer is be required to like what Allah demands and ordered and moreover he should hate dislike what Allah hates and prohibited.


As for middle category, it means to demand or prohibit by the tongue.


As for the higher category, it means the use of force to deter the doer of the ugly and bad deed and to urge the person who gave up the good deed to do it. Prevention from committing the disobedience also has categories for the use of the hand. The first is to stand against the carrying out of the bad deed, the second is to press him by hand and then by striking beating at last. It is not allowed to exceed the lower category to the high category given that the lower one does not give any benefit. If the deter the holding back depends on or leads to wounds or killing, then it is not allowed to commit these maters without the leave permission of the "Imam" or the legitimation ruler who is with just.


In the Sacred Matters of Muslims and Their Rules


The legislator in Islam because of their sacredness, he ought to infusion such holy respect within the minds;

First: these are of the Creator Allah the Glorious, every person should sanctify Him and there are some rules for that:


a. It is not allowed to go out of our being His mankind and His creatures, and it is not allowed to disobey and rebel against His legislations at all.


b. It is not allowed at all to insult Allah, The Most High, and the person who does should be killed.


c. It is not allowed to swear by Allah, The Most High, falsely. Also it is hated to swear by Him truthfully unless the person was obliged to drive away injustice or hurt from himself or to save his right from a person.


d. It is not allowed to touch His name without purity.


Second: Allah's speech, The Most High, The Quran should be respected and its rules are:


a. It is not allowed to insult curse "The Quran" or to laugh at it with scorn.


b. It is not allowed to write it without purity.


c. It is prohibited to defile "The Quran", its writing and also the binding of the book the cover, or if that deed causes tearing or disgrace or disclosure. Every deed that causes tearing or disgrace or disclosure, and every deed that causes disgrace and violation to "The Quran" is forbidden absolutely.


d. Its prohibited to write any things from the "Holy Quran" with impurity such as: Impure ink or blood.


e. If a piece of paper or something from "Al-Quran" fell down an impure place, we should get out that piece to purify it, and if we could not get out that piece, we should stop using that place such as: the sink or the sewer until people know that the paper or other pieces with writing have vanished.


f. It is not allowed to enable the atheist unbeliever to get the "Holy Book" if that deed would cause violation or tearing or disgrace to "The Book's" dignity.


Third: We should respect "the Honorable Kaaba". It is prohibited to insult or laugh at it by word or deed, if a person did that, he should be punished. If a person eased his nature evacuated the bowels purposely, he should be killed.


Fourth: The mosques: They have many rules:

a. It is prohibited to defile them and there is no difference between "Al-Masjid Al-Haram (Mecca)" the holy Mosque and the normal mosques at all.


b. They should be purified from inside and outside from the roof and ceiling.


c. We should remove the impurity from them at once without delay.


d. It is not allowed to take an impurity into them even though that impurity is not causing impurity to the mosque, whether that impurity will cause violation disgrace infamy, scandal by obligation or not, but if it does not cause scandal, then it does not matter to insert it.


e. If it was known that there was some impurity and the time of the prayer began we should hurry to remove it before entering into the prayer, if the time was enough, but if the time was time was short, then the prayer is more important and we would delay removing the impurity till later. If we have much time before the prayer begins and then we became busy in praying, then we have disobeyed Allah by leaving that impurity, but apparently the prayer is valid correct.


f. If the person prayed, then he know that there was impurity in the mosque, then there was no prohibition interdiction for him His situation is sound legally and also if he knew of the impurity but he forgot and omitted its removal then no prohibition is against him.


g. If he knew of the presence of impurity and noticed an impurity during the prayer, then apparently the completion of the prayer is more important obligatory and it is not allowed to discontinue it.


h. When he becomes free after praying, he should remove the impurity and he is not allowed to busy himself in the matters that follow the prayer, unless he has removed the impurity.


I. If the mat of the mosque became impure, then we should make it pure, and if cutting the impure is better than getting it out for cleaning, that we should cut it.


j. It is not allowed to defile the mosque, even if it becomes a ruin and no one prays in it, but we should purify it, if it becomes impure.


k. If the self-polluted person saw impurity in the mosque, if it was possible to remove it without staying long in the mosque, but during his passing through it, then it is necessary to hasten to remove it, but if it takes a time to clean it then apparently we should delay the removal of the impurity till after the washing of the body, in this case hurrying to wash is obligatory in order to remove the impurity from the mosque as soon as possible.


l. If the mosque is changed into a street or a farm…etc. then the rules of mosque would be lifted. It becomes a normal place.


Fifth: The Holy Shrines: We mean by this expression the holy graves of the infallible "Imams" and the area that surrounds them and is associated with them by custom, even if they are empty vacant building or domes. If there was a dome on them, then apparently, we should apply the same rules and even the area surrounding them the shrines which is considered under the dome, we should remove any impurity from them whether it will cause disgrace, infamy  or not. This rule will be applied to the tombs shrines, domes, curtains, windows, doors and gates round the shrine. We should purify al-Hussein's Soil dust that is taken from the honorable grave or round it for blessings.


Sixth: The Prophet and all the infallible "Imams": The Muslims should respect the infallible persons specially the great Prophet, peace be upon him, the pure "Imams" and Fatima Al-Zahra, peace be upon her. It is not allowed for a person to disgrace or to scandalize them. The person that insults the Prophet, should be ruled upon and killed and the person who insults the "Imams" or "Fatima Al-Zahra" should be killed too. Those who insult the Prophet would be atheists unbelievers. It is not allowed to disgrace or scandalize what is related to the infallible persons, peace be upon them. We should respect every thing that is related or connected with them. That would be considered as respect to their position. At last, it is not allowed also to disgrace or scandalize the religious scientists of Islam, unless something appeared from them which allowed a person to disgrace them legally.


Also the believer is respected by Allah, and it is not allowed to humiliate or laugh at him or disgrace scandalize his dignity prestige. The believer, in his turn, should not expose himself to scandal and disgrace. He should be respected among people. It is not allowed for him to bring humiliation to himself in front of the others. It is not considered as humiliation when the believer apologizes to his brother, believer, if some thing wrong happened.


The sons should respect the parents father and mother. It is prohibited that the sons would hurt the parents. They should obey them, unless there is a legal excuse that prevents his son from obeying the father such as learning the sciences of religion to the obligatory amount. The obedience to the father is restricted to allowed things permitted things, hated things disliked matters and commendable matters.