Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (3/426)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

First: he must know what is right and what is wrong. Without this knowledge, he cannot properly enjoin or forbid anything, since he may unwittingly forbid what is right or enjoin what is wrong.

Second: he must be confident that his forbidding a wrong will not lead to a greater wrong—for example, forbidding someone to drink wine only for this to lead to someone being killed, or something similar. If he cannot be confident of this, he may neither enjoin nor forbid.

Third: he must know, or consider it most likely, that his forbidding the wrong will put an end to it, and that his enjoining what is right will be effective and beneficial. If he neither knows this nor considers it most likely, he is not obliged to enjoin or forbid.

The first and second conditions thus determine permissibility, while the third determines obligation. If the first and second conditions are not met, he may neither enjoin nor forbid. If the third condition is absent but the first two are met, he may enjoin and forbid, but is not obliged to do so. Nevertheless, it is recommended for him, even if he considers it most likely that the person will not heed him, for perhaps he will eventually do so—especially if he treats him gently. Allah, Mighty and Majestic, says:

“Speak to him gently, so that perhaps he may take heed or stand in awe.” [Tā Hā: 44]

It is reported that a man from among the Prophet’s Companions, blessings and peace be upon him, was in Syria and became heavily addicted to wine. When news of this reached ‘Umar ibn al-Khattāb, he wrote to him:

“Hā Mīm. The revelation of this Book is from Allah, the Almighty, the All-Knowing.” [Ghāfir: 1–2]

“The Forgiver of sin and Accepter of repentance, severe in punishment, and limitless in bounty. There is no god but Him. To Him is the final return.” [Ghāfir: 3]

The man then gave up wine, repented of drinking it, and abandoned it.

If a man sees either of his parents committing a wrong, he should admonish them gently and address them respectfully about it, as Allah has commanded him:

“If one or both of them reach old age in your care, never say to them even ‘ugh,’ nor rebuke them.” [al-Isrā’: 23]

Through to His words:

“And say, ‘My Lord, have mercy on them, as they raised me when I was small.’” [al-Isrā’: 24]

The evidence that this is obligatory under the conditions mentioned is the statement of Allah, Mighty and Majestic:

أحدها: أن يكون عالما بالمعروف والمنكر؛ لأنه إن لم يكن عارفا بهما لم يصح له أمر ولا نهي، إذ لا يأمن أن ينهى عن معروف أو يأمر بمنكر. والثاني: أن يأمن من أن يؤدي إنكاره المنكر إلى منكر أكثر منه، مثل أن ينهى عن شرب الخمر خمر فيؤول نهيه عن ذلك إلى قتل نفس وما أشبه ذلك؛ لأنه إذا لم يأمن من ذلك لم يجز له أمر ولا نهي. والثالث أن يعلم أو يغلب على ظنه أن إنكاره المنكر مزيل له، وأن أمره بالمعروف مؤثر فيه ونافع؛ لأنه إذا لم يعلم ذلك ولا غلب على ظنه لم يجب عليه أمر ولا نهي. فالشرطان الأول والثاني مشترطان في الجواز، والشرط الثالث مشترط في الوجوب. فإذا عدم الشرط الأول والثاني لم يجز أن يأمر ولا ينهى، وإذا عدم الشرط الثالث ووجد الشرطان الأول والثاني جاز له أن يأمر وينهى ولم يجب ذلك عليه، إلا أنه مستحب له وإن غلب على ظنه أنه لا يطيعه، إذ لعله سيطيعه، لا سيما إذا رفق به، فإن الله ﷿ يقول: ﴿فَقُولا لَهُ قَوْلا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى﴾ [طه: ٤٤] وقد روي أن رجلا من أصحاب النبي ﷺ وقع بالشام وانهمك في الخمر، فبلغ ذلك عمر بن الخطاب فكتب إليه: ﴿حم - تَنْزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ﴾ [غافر: ١ - ٢] ﴿غَافِرِ الذَّنْبِ وَقَابِلِ التَّوْبِ شَدِيدِ الْعِقَابِ ذِي الطَّوْلِ لا إِلَهَ إِلا هُوَ إِلَيْهِ الْمَصِيرُ﴾ [غافر: ٣] فترك الرجل الخمر وتاب منها ونزع عنها. وإذا رأى الرجل أحد أبويه على منكر من المناكر فليعظهما برفق وليقل لهما في ذلك قولا كريما كما أمره الله حيث يقول: ﴿إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلاهُمَا فَلا تَقُلْ لَهُمَا أُفٍّ وَلا تَنْهَرْهُمَا﴾ [الإسراء: ٢٣] إلى قوله: ﴿وَقُلْ رَبِّي ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا﴾ [الإسراء: ٢٤]. والدليل على وجوب ذلك بالشرائط المذكورة قول الله ﷿: