The jurisprudence of the rulings of the Sultanate
Basic concepts Succession caliph Guardian Governor’s advice Exit on the ruler
Associated terms Judgment by what God has revealed allegiance Shura Listening and obeying The people of the solution and the contract Hisba Promotion of Virtue and Prevention of Vice Bringing interests and warding off evils Loyalty and Enmity juggernaut The abode of Islam, the abode of covenant, and the abode of unbelief
the gate
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Promotion of Virtue and Prevention of Vice Among the obligatory matters in the Islamic religion, according to the texts of the Book and the Sunnah and the consensus of the nation, and it is part of the advice that is the religion. knownWhat is desirable of actions, and all that the soul knows of good and is reassured about it.^[1]

AndThe evilEverything that the Shari’a abhorred, prohibited, and hated.^[2]

And it was said about Ma’ruf: It is the name for every action that is known by the mind or the Shari’a as its good. And the denounced: what is denounced by them. ^[3] That is, every act that the right minds judge by its ugliness or stops in its ugliness and approval, so the Shariah judges its ugliness.^[4] It was stated in the statement compound that knownobedience, and deny: disobedience. And it came in the definition of hisbah according to Imam Al-Mawardi in his book Al-Ahkam Al-Sultaniyyah: «He enjoined the good when it appeared that he had left it, and forbade the evil when it appeared that he did it».

Target[عدل]

Enjoining what is good and forbidding what is evil is not limited to a resource or field, but it is comprehensive to all the concepts and values ​​that Islam came with. And laws, and to conditions and traditions, in other words, it is a call to Islam in belief, methodology, and behavior; Transforming the inner feeling of faith into a realistic behavioral movement, and transforming this movement into a fixed habit that is interactive and connected with Islamic commands and instructions, shrunken and separated from the requirements of Islamic prohibitions.

Sources and resources[عدل]

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of scholars[عدل]

Imam Hussain explained the sources of enjoining good and forbidding evil, saying:

from the messenger ﷺ[عدل]

This comprehensiveness was evident in the will of the Messenger of God ﷺ To Muadh bin Jabal when he appointed him over one of the countries:

from the Qur’an[عدل]

God Almighty said:﴿ And there is a nation from you who call for good and command the well -known and forbid from the denial, and those are the ones who are successful, and they are the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is the one who is With the emphasis of Muslim scholars on the obligation, by saying that the words of the Qur’an andLet it be An order, the jurisprudential rule says Apparently positive This is on the one hand, and on the other hand, the verse limited the farmer to this work, and most of the jurists relied on the Qur’anic verses to prove the obligation without mentioning the details of the inference, acknowledging the clarity of its significance until it was said: «The obligation of enjoining good and forbidding evil is a religious necessity for Muslims that is inferred from it, and not inferred from it.»

the aim[عدل]

The intent of enjoining good and forbidding evil – among Muslims – entails all the elements of the human personality in thought, emotion and behavior, so that they are in harmony with the divine approach to life, and these elements are compatible with each other, so there is no duality between thought and emotion, nor between them and behavior, and it is one unit in which it is Loyalty and practical practice to God alone and to the methodology of monotheism that he called for in all its concepts and values.

verdict[عدل]

Islam – according to Muslim scholars and thinkers – is not just thinking, contemplation, and reverence that moves within the minds and hearts, but rather it is a realistic way of life, which calls for mobilizing determination and determination and strengthening the will; In fact, it embodies the divine concepts and values ​​in a practical way, and it calls for the advancement of divine costs in the world of conscience and the world of reality alike, and righteousness in their light.

Controversy and debates[عدل]

There is a difference of opinion according to the doctrine of Ahl al-Sunnah wal-Jama’ah in what is called the jurisprudence of the Hisbah. The scholars are divided into three groups:

First team[عدل]

Enjoining good and forbidding evil is an individual obligation, and among the evidences for this is His saying, the Most High ﴿And let there be from among you a community that invites to good and enjoins what is right and forbids what is wrong, and it is they who will be successful. ١٠٤﴾ [آل عمران:104] Where the point of indication is that From Here it is graphic, so its significance includes the whole nation. They also quote the hadith

This hadith indicates the general obligation of reckoning with every one from whom no Muslim is excluded.

The second team[عدل]

Fard sufficiency Many Sunni scholars favor this opinion, as they believe that enjoining good and forbidding evil is obligatory sufficiency. From In the verse, it is subordinate, indicating that this duty is specific to some of the nation, not all of them.

The third team[عدل]

The owners of the third group combine the previous two groups in such a way that they believe that it is an individual obligation if we agree that denial is done in all forms, including denial with the heart, each according to his ability and ability, as stated in the previous noble hadith, which the second group also cites, and the opinion of the second group can also be accepted if we consider that there is People who cannot enjoin good and forbid evil by deed or word. It is also not possible to devote all people to enjoining good and forbidding evil completely, as the interests of Muslims in general will be disrupted as a result.^[5]

See also[عدل]

• Fundamentals of jurisprudence
• The purposes of Islamic law
• The ombudsman

the reviewer[عدل]

external links[عدل]

• The rule of enjoining good and forbidding evil, Salman bin Fahd al-Awda, Hunting for Benefits
• The official website of the Commission for the Promotion of Virtue and the Prevention of Vice in the Kingdom of Saudi Arabia

• Islam portal