The conditions for this obligation
The conditions for this obligation are:
The phrase is used to describe the ability to do good and to do evil, and to be able to do good.
The most commonly used is the conditional form of the duty, which is not absolute and is defined as the condition of the duty.
The book is a collection of essays and essays that have been published in the book series, and are available for download.
Among the issues that indicate this briefly are:
First, knowing what is good and what is evil, even if it is in general.
As to the knowledge of the legal rule as a general rule, we have referred to
Yes, if the individual is minor, disabled, incapable, or under pressure, etc., he should not be taught.
Learning.
Question 1764: It is not necessary to inquire and examine whether this or that incident is based on an haram.
It is not necessary to be sure of the truth, but it is sufficient to doubt it.
Secondly, the possibility of the effect of enjoining good and forbidding evil, or of the accomplishment of what he says.
The order is to learn the actor and his psychological and mental influence on the order, even if it is not applied in practice.
It is not necessary to know the effect, therefore it is necessary to do what is known with the possibility.
Yes, if he knew that the person who did it didn't care about the orders, even if they were small.
The person who is accused is either a criminal, or a non-criminal, or a person who is not a criminal.
If the counsel increases his arrogance and persistence in sin, then he must not be obedient.
The purpose of this condition is to state this precondition of necessity, not the condition of probability.
The impact and the achievement of results are in the hands of Allah, the Most High, the Master of all things.
The man must make a plea to his Lord.
The third condition is that the individual knows that the law of what is good or bad has been fulfilled in the case of the perpetrator, so that no one can be held responsible.
He is not allowed to leave or disobey it if the perpetrator is excused from his forbidden act or leaves it known.
Certainly or possibly, neither the command nor the prohibition, but the excuse to believe that what he did
It is not a haram, or what it leaves is not a duty, either by the first title, which means in the original Sharia, or by the second title, which means in the original Sharia.
The secondary title means for necessity, for the sake of protection or otherwise.
Such belief or suspicion is justified by jurisprudence or tradition.
The order or the possibility of such an order against the perpetrator, but not the obligation to enjoin good or forbid evil.
This does not exclude the obligation on the other hand, which is the teaching of the ignorant and the guidance of the astray.
Fourth: The commonly accepted doctrine requires that the enjoining of good and the forbidding of evil be in accordance with the law.
The act of committing a crime is not a crime, but a crime of committing a crime.
The order and the injunction must be given as soon as the act or omission is observed by the performer with a meeting.
Yes, this obligation rises with repentance and abandonment, that is, knowing.
The reason for the delay is that the faulty driver is not able to stop the car and is unable to stop.
Repentance or the removal of caution.
(Question 1765): The act of disobedience is defined as the act of the perpetrator in some of its preludes, so that he
The custom is near to be committed and must be prohibited, but only with intent and determination.
If the person is not willing to do so, he is not a good leader.
The function of the court is to rule.
The fifth rule: No one must enjoin what is right and forbid what is wrong unless it is to his own harm or
The offer or money on the order or on other believers, but Muslims.
He or she is not a Muslim, and there is no difference between the two.
The harm, the suspicion of it and the possibility of it are attacked by the reasonable to the truth of the fear.
The source of the harm is the person who ordered the good deed, his clan, his relatives or a person acting in his name.
This condition is specific to acts of individuals which do not have general effects on others.
General social injustices, corruption that affects others, etc., will come.
It is the name of God.
(Question 1766): The order and the injunction may sometimes be exempt from the latter condition, in the case of
The significance of the act or the actor, that is, in terms of its harmful effect on society,
In such a case, it is necessary to enjoin what is right and forbid what is wrong, knowing that harm will be caused, as well as
presumed or likely, such as moving to eliminate injustice and corruption or to claim the rights of the nation, or
The purpose of the religion is to preserve it from erasure, decay and so on.
Question 1767: It is not for a group of people to be obliged to enjoin what is right and forbid what is wrong.
The group is known for its ability to gather and gather, and to gather and gather.
It does not apply to the king, the governor, the pastor, the rich and the poor, etc.
The enjoiners of good and forbidding of evil are also a class of people, but this obligation applies.
Everyone is expected to be a commander or a commander, with the meeting of tapes.
The phrase is used to describe the ability to do good and to do evil, and to be able to do good.
The most commonly used is the conditional form of the duty, which is not absolute and is defined as the condition of the duty.
The book is a collection of essays and essays that have been published in the book series, and are available for download.
Among the issues that indicate this briefly are:
First, knowing what is good and what is evil, even if it is in general.
As to the knowledge of the legal rule as a general rule, we have referred to
Yes, if the individual is minor, disabled, incapable, or under pressure, etc., he should not be taught.
Learning.
Question 1764: It is not necessary to inquire and examine whether this or that incident is based on an haram.
It is not necessary to be sure of the truth, but it is sufficient to doubt it.
Secondly, the possibility of the effect of enjoining good and forbidding evil, or of the accomplishment of what he says.
The order is to learn the actor and his psychological and mental influence on the order, even if it is not applied in practice.
It is not necessary to know the effect, therefore it is necessary to do what is known with the possibility.
Yes, if he knew that the person who did it didn't care about the orders, even if they were small.
The person who is accused is either a criminal, or a non-criminal, or a person who is not a criminal.
If the counsel increases his arrogance and persistence in sin, then he must not be obedient.
The purpose of this condition is to state this precondition of necessity, not the condition of probability.
The impact and the achievement of results are in the hands of Allah, the Most High, the Master of all things.
The man must make a plea to his Lord.
The third condition is that the individual knows that the law of what is good or bad has been fulfilled in the case of the perpetrator, so that no one can be held responsible.
He is not allowed to leave or disobey it if the perpetrator is excused from his forbidden act or leaves it known.
Certainly or possibly, neither the command nor the prohibition, but the excuse to believe that what he did
It is not a haram, or what it leaves is not a duty, either by the first title, which means in the original Sharia, or by the second title, which means in the original Sharia.
The secondary title means for necessity, for the sake of protection or otherwise.
Such belief or suspicion is justified by jurisprudence or tradition.
The order or the possibility of such an order against the perpetrator, but not the obligation to enjoin good or forbid evil.
This does not exclude the obligation on the other hand, which is the teaching of the ignorant and the guidance of the astray.
Fourth: The commonly accepted doctrine requires that the enjoining of good and the forbidding of evil be in accordance with the law.
The act of committing a crime is not a crime, but a crime of committing a crime.
The order and the injunction must be given as soon as the act or omission is observed by the performer with a meeting.
Yes, this obligation rises with repentance and abandonment, that is, knowing.
The reason for the delay is that the faulty driver is not able to stop the car and is unable to stop.
Repentance or the removal of caution.
(Question 1765): The act of disobedience is defined as the act of the perpetrator in some of its preludes, so that he
The custom is near to be committed and must be prohibited, but only with intent and determination.
If the person is not willing to do so, he is not a good leader.
The function of the court is to rule.
The fifth rule: No one must enjoin what is right and forbid what is wrong unless it is to his own harm or
The offer or money on the order or on other believers, but Muslims.
He or she is not a Muslim, and there is no difference between the two.
The harm, the suspicion of it and the possibility of it are attacked by the reasonable to the truth of the fear.
The source of the harm is the person who ordered the good deed, his clan, his relatives or a person acting in his name.
This condition is specific to acts of individuals which do not have general effects on others.
General social injustices, corruption that affects others, etc., will come.
It is the name of God.
(Question 1766): The order and the injunction may sometimes be exempt from the latter condition, in the case of
The significance of the act or the actor, that is, in terms of its harmful effect on society,
In such a case, it is necessary to enjoin what is right and forbid what is wrong, knowing that harm will be caused, as well as
presumed or likely, such as moving to eliminate injustice and corruption or to claim the rights of the nation, or
The purpose of the religion is to preserve it from erasure, decay and so on.
Question 1767: It is not for a group of people to be obliged to enjoin what is right and forbid what is wrong.
The group is known for its ability to gather and gather, and to gather and gather.
It does not apply to the king, the governor, the pastor, the rich and the poor, etc.
The enjoiners of good and forbidding of evil are also a class of people, but this obligation applies.
Everyone is expected to be a commander or a commander, with the meeting of tapes.
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