The Book of the Good and the Bad.
Subsections
Book
Enjoining what is right and forbidding what is wrong
The most important of these is the enjoining of good and forbidding of evil.
In the Holy Quran and the Holy Year.
Allah said: "Let there be among you a community that calls to good.
They are those who enjoin what is right and forbid what is wrong.
He said, "You are the best nation that has been brought forth."
You enjoin good and forbid evil.
110) and other verses.
The 100-year-old church is known as the "Crown of the Holy Spirit" or "The Crown of the Holy Spirit".
The ones who are in the dark are the ignorant and the ignorant are the wise.
The Prophet (peace and blessings be upon him) said: "They are the ones who are in the darkness.
The Prophets and the Path of Peace, a great obligation to carry out the obligations, secure the doctrines and resolve the gains.
The earth is broken, the earth is broken, the earth is broken, the earth is broken.
The Prophet (peace and blessings be upon him) said: "There is no such thing as a good deed and a good fight.
God is the only one who enjoins good and forbids evil, except for a snake in the sea of the law.
And the refraining from evil does not bring nearness to Allah, nor does it decrease His provision. And a good word is better.
(In the name of the Lord).
The Prophet (saw) said: "My people are still good, even though they have ordered the right."
They forbade evil and cooperated in good, and if they did not, their blessings were taken away from them, and they were subjected to punishment.
They were not able to find a place for themselves in the heavens or on earth.
Note:
We have written the questions of this chapter based on the model (individual jurisprudence) followed by the good predecessor.
"There is a law of God, and there is a law of man, and there is a law of the world."
The view will vary on some issues, and we have added some of it to this.
The book and the complete detailed study in the two volumes of the book (Faqih al-Khalq) on this matter,
God guides us to the right path.
Question 1760: It is obligatory to enjoin the good and to forbid the evil.
The whole nation, not just some individuals, must do it if some of them do it.
If one or more of the conditions is not met, the person is not considered to have done enough.
If one does it or does it insufficiently, all who have not done it are guilty and deserve punishment if they do.
The task was accomplished.
Question 1761: If the known is permissible, the command is permissible.
If it was a desire or a desired thing, it was permissible to forbid it, but not obligatory.
If he did not order it or forbid it, there was no blame on him, no punishment, but a call.
People to do desirable things, such as reading the Qur'an, visiting Husayn (a.s.) and praying at night,
And Allah is the All-Knower, the All-Wise.
The symbols of religion are lost.
(Question 1762): If the act is religiously permissible, there is no legal basis for ordering it, even if
If it is worldly, it is not prohibited, but if it is worldly, it may be permissible.
1. The original but a secondary title or also a title, as a source of parental obedience,
It is a duty to order or prohibit it if it is necessary for the respect of the believer or for purity, etc.
The secondary title was mandatory, and preferable if not.
(Question 1763): The prerequisites for enjoining good and forbidding evil must be found, namely:
First, by learning the necessary laws of life, so that the individual knows what is known and what is forbidden.
Himself and others.
Second: by finding the absolute practitioner who can be imitated, by confronting a sufficient group to learn
Some of them have achieved such a high degree in religious sciences, and no society can ignore this.
In the future, all the mujahideen will disappear, and they will not be replaced by others.
Third, by creating a Sharia judge who can resolve disputes between people.
The science of religion, as we have said, must not be neglected either, so that all comes back to the subject.
The Secular Justice.
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 person must know that the law of what is known or forbidden has been fulfilled in respect of the perpetrator, so that he cannot be prosecuted.
If the person is excused from his forbidden act or known omission, he is excused from abandoning it and disobedience.
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 means in the original Sharia, or by the second title.
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 does not require the order of good or the prohibition of evil, but
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.
Grades of this post:
There are degrees for enjoining the right and forbidding the wrong.
First rank: the lowest rank and least faith, which is denial with the heart, that is,
The psyche is broken and hates him as a rebel against God, and this is inherent in the rank of the Prophet.
If the person is not a believer, he is not a believer, but if he is a believer, he is a believer.
The good and the evil are not separated, but are inherently related.
It is not as good as the previous one, and the ones that follow are not as good as the previous ones.
Second: the expression of hatred by an act, such as an expression of annoyance at the perpetrator,
Or the symptoms and block him, or stop talking to him, or leave the place where he is, or leave.
The important thing is to show what is the real purpose of the work.
He hates what he has done.
Third: Denial by mouth, provided that the legal judgement is first made known to him.
He did not give up his faith, but instead, he was reminded of the punishment of God.
And the reward of the obedient.
(Question 1768): The order must not be known by the form of the order and so on, nor must it be
The ability to choose the right way to do things, and the ability to choose what to do.
The notification of the legal judgment passed against the perpetrator. The order and prohibition are in fact the law of the Shariah.
The judges are not required to be present when the judges are notified.
Fourth: Denying with the hand by a painful blow that deters from disobedience, with the possibility of
His potential impact, as mentioned above, is whether he uses a machine in his hand or not.
(Question 1769): It is commonly known that the ordering between these four ranks is to be limited to
At least with sufficient effect, as each rank has several ranks in it, it must be limited to
The less with sufficiency, or the more with the more, and so on, this is caution, and even necessity, because
The excess is an unjust and unlawful act, and this applies to the prohibitions concerning individuals in terms of their origin and effect.
Fifth rank: Bloodshed by wounding or killing if the preceding ranks have not stopped the deterrence
The act is one of the social rules in which the Faqih al-Azhar authorizes the conduct of the tapes.
Social.
Sixth: Public movements of protests, strikes, demonstrations and civil disobedience
and the consequent exposure to harm to person, property and family when duty so requires,
The diagnosis is made by a qualified social leader.
Question 1770: A faqih may consider that the hand must be changed before the tongue if the situation requires it.
It is as if the forbidden act were a general danger to society or to the faith, and that is his concern, not mine.
The Prophet (peace and blessings be upon him) said:
He is the one who can do it, and he is the one who can't do it.
The martyrs are the ones who have been mentioned.
(Question 1771): It is confirmed that the duty to enjoin good and forbid evil is incumbent on the person charged with the duty.
He is known for his work on the Qur'an, and his work on the Qur'an.
"Preserve yourselves and your families from the Fire, whose fuel is mankind.
The fact that this is subject to the above conditions is questionable, even though it is a matter of fact.
Not far away, however, these conditions are mostly found within the family, although there may be some in the family who are not.
He is not tolerant of influence, or fears harm. Therefore, if he sees one of his own, he must be tolerant.
In duties, such as prayers, their parts and bands, that they do not bring them on their face as invalid.
They are not worthy of the honor of being called the Prophets, or of being called the Prophets.
He must keep their bodies and clothes clean from impurity in the right way, and must teach them, command them, and forbid them.
In the order of advancement, until they have brought it in its proper form.
Duties, as well as in transactions and other provisions.
And if he sees them indulging in the forbidden, such as absence, anger and aggression amongst one another on the ground of the law.
He must forbid them from some or other, or adultery, or drinking of wine, or theft.
They are not allowed to be in the house.
Question 1772: If a person orders or forbids some of his family and they do not react, and repeats it without affecting it,
He has been appointed with good performance to the previous ranks of denial, and he must not leave thereafter.
1. The family, the transfer to another place, the expulsion of the perpetrator, etc., unless a secondary interest requires it
It is important that people remain silent after repeating the same thing.
It may not then deprive him of his due rights or leave without his permission, but he remains
The situation is not worse than that of Pharaoh, mentioned in the Qur ' an.
His wife endured his injustices until she became one of the four women in the zakat.
He said, "O Lord, make me a house with You in Paradise and save me from the
This survival means moral survival or survival of the soul.
The world is not a place of exile, nor is it a place of retreat.
Question 1773: If the offence is committed by a person by agreement, and the other knows that the perpetrator is not
If he insists on it, but does not repent, he must be ordered to repent.
The greatest of the prohibited things, this with the act of repentance and intentional abandonment, or with
The fault is not in the fault itself, but in the fault that is caused by it.
General sections in this section
(Question 1774): If the order or prohibition is based on a meeting of several persons, it must be made with a meeting of
Tapes, or they must then be subscribed.
(Question 1775): If several people stand up insufficiently and the rest do not gather, and it is impossible for them to
The ones who were present performed the duty, the obligation fell off them, and the sin remained on the backward ones.
(Question 1776): If he has been assured that the legitimate function is being performed by another, he is not obliged to perform it.
Yes, if there is a dispute, it must be resolved as the situation continues.
(Question 1777): It is not sufficient to presume or suspect the commission of the act by another person or by the person who has committed it.
They are not allowed to do so unless they are legally required to.
(Question 1778): If the subject of the precept, or the subject of the prohibition, is not present, the obligation is void, even if it is due to
As if he were pouring the water that must be kept for purity, or to preserve a respectable soul.
(Question 1779): If the order or prohibition stops the commission of a moharām, as if it required the suspension of a council
The song is a mixture of a song about love and a song about the importance of being a man.
The Street.
(Question 1780): If he is able to make one of two orders or two prohibitions or both, without adding
He must choose between the two, and he must choose between the two.
(Question 1781): It is clear that in the matter of good and evil, it is not considered intentional.
If he had intended to make a relationship, he would have received a reward and a reward.
(Question 1782): There is no difference in the need for denial between great and small transgression, since
Act or omission is forbidden.
Question 1783: If the evidence or the confidence is based on the fact that the order or prohibition does not affect
The act, as it appears to be the property of knowledge, does not have this legal function.
(Question 1784): If a person commits two forbidden acts or fails to perform two duties, and the commander knows that his command does not affect,
Keep it for them together, though the effect may be for one of them, and leave it for the other,
If the influence is likely to be in one of the two unspecified, the most important must be noted, and if none of the two is important,
Choose between them.
(Question 1785): If he knows or is likely to know that the repetition of his command or prohibition will have an effect, he must repeat it.
(Question 1786): If he knows or is likely to know that his denial in the presence of others is effective, whether or not
If the actor is ignoring, it is permissible, and must be with the meeting of the tapes, otherwise it must be considered
His most important work is The Desert and its People.
Question 1787: If he knows or is likely to know that the effect of the prohibition or the command is to reduce the sin, then he is not guilty.
It is not a matter of being a good or bad person, but of being a good person and not a bad person.
If it is not, the owner will not be able to pay it.
The branches of agreement and disagreement in the opinion
(Question 1788): There is no difference in knowing a sharia ruling, whether one knows it or argues against it.
If two people imitate one theologian, he says that boiling Arab juice is forbidden.
One of them is burned, the other is burned.
(Case 1789): If the question is different between the two persons by jurisprudence or tradition,
The person charged may have the opinion of the perpetrator contrary to his own, and what he did is permissible in his view.
(Case 1790): If the matter was a convention, and the perpetrator was probably ignorant of the judgment,
It is necessary to order and prohibit, especially if it is possible that he is ignorant of shortcomings, but this does not exclude the duty of education.
Guidance for the responsible.
(Question 1791): If the actor is ignorant of the subject, his ignorance must not be denied or relieved, nor
If the man is ignorant of the subject as if he saw a man accept a woman and she is likely to be his wife.
(Case 1792): If they consider that the act committed by them violates the mandatory reserve,
Traditionally, caution is denied.
(Question 1793): If a source, which is certainly not authorized, enjoins what is right or forbids what is wrong,
He must be forbidden by others, whether or not there is a permissible or obligatory law against him.
(Question 1794): If two persons know in aggregate that the denial of one is effective only in relation to the other, each of them must
If one of them is denied, the other is denied, or the other is obliged.
(Question 1795): If he knowingly, certainly or in a reasonable manner appears to have intended to commit
It is a fault, and must be corrected.
(Question 1796): If the ordering person knows that the perpetrator is unable to do what is forbidden or to repeat it, he must not forbid
, in respect of the incapable act, if the perpetrator was not convinced of his incapacity and was determined to
He is not able to do anything, and he is unable to do anything, even if he is in the middle of a battle.
Question 1797: If it is known that one or more persons are the perpetrators of the haram and they continue to do so
Therefore, neither should be prohibited in general nor in detail, even if it is cautious.
(Question 1798): If the person charged with the duty knew that the other had committed a fornication or omitted a duty, but did not know it specifically,
The order and the prohibition must be given in the form of a thumbs up, and if it is known that the mother is destitute.
A duty or a sin.
(Question 1799): If the perpetrator of the haram or the omission believed that it was permissible to do or omit,
This is a case of objective doubt, such as the claim that fasting is harmful, or that the disease is exclusively cured.
He is not to be ignored, not to be ignored, not to be ignored.
He is not allowed to wake a sleeping person for prayer or to tell him that the place is unclean.
He is not wrong in revealing or concealing, nor if he is ignorant of the judgement, as if he were imitating someone.
If he does, he must not be expelled from his ignorance and his judgment must not be declared.
The proof of ignorance.
The Order and the Orderless.
(Question 1800): If it is possible to tempt the perpetrator by preaching and soft words, it is necessary and not permissible.
If you know that it has no effect, you must increase it.
It is possible, but not permitted, to infringe on others, especially if the perpetrator is guilty of the offence.
(Question 1801): If this function were to stop at the harsh words, the emphasis and the threat of
The offence is allowed and even required, provided that it is not a lie, obscenity or insult.
(Question 1802): If some first-order facts, namely the symptoms of the act, were to be equal to
Some of the second-order proofs are that he did not choose between them, but must choose the lighter one.
The two are also called the "two equals" or "two equals and one equal".
(Case 1803): If influence and deterrence are likely to be achieved by combining some first-class ranks
The second, or either of the two ranks, or the combination of all of them, should be as much as possible.
(Question 1804): If a payment of a denial, an establishment of a known thing or a salvation of a right, stops with recourse to an unjust
If he does not, he is not a good man, and he is not a good man.
The answer as a whole must have this legitimate function.
(Question 1805): If the deterrence is effected by the rank of a person, and above that rank
The two men are both in love, but each has a different opinion of the other.
The ability to react to orders or orders.
(Question 1806): If the denial of one person is effective in reducing the offender ' s offence, and the denial of the other person
Each of them had to do what he was ordered to do. But if the other one did,
The other is the one that is not in the same position.
(Case 1807): If it is generally known that the denial of one of two ranks is effective, the rank must be chosen.
If the deterrent is not placed, the next one is placed.
(Question 1808): If the deterrent ceases to act on the perpetrator or his means of action, such as taking his knife or
He can be thrown, thrown, or thrown, and he can be thrown, thrown, or thrown.
Question 1809: If the enjoining of good or the forbidding of evil stops, the instrument of evil must be destroyed.
The mouthpiece is a glass or a musical instrument, which may be damaged without warranty, because it is good by its own merit and not by the mouthpiece.
The harm that does not stop this lawful function or is not noticed
If the order is given by the author of the offence, there is no problem in its inviolability and guarantee.
Or who, economically, physically or mentally, was aggressive and unconditionally loyal.
(Question 1810): If the deterrent ceases to be confinement and the person is prevented from leaving his home,
The legal guardian shall have legal supervision over him, as if he were a parent, guardian or guardian, if he so wishes.
It is not a right to be left, but it is a right to be left.
The legal mandate is very important in the view of the law and requires the authorization of the guardian.
Conclusion
It has two requirements:
The first requirement is to mention things that are known:
And whoever holds fast to Allah, he has indeed fallen into the pit.
He is guided to a straight path (Al-Imran: 101).
And God said to David, "I have not made any of My servants my opponent, except one of My creatures.
He is the Lord of the heavens and the earth, and all that is in them.
Between them.
And whoever puts his trust in Allah, then Allah will surely give him the reward of his trust.
Abu Abdullah said: Wealth and power are in motion, and when they are overcome, they are lost.
In the place of trust.
I say: The rich is the one who is convinced and obedient to God.
And the Lord is the All-Knower, the All-Wise.
There is no god but He, and no believer thinks rightly about God except that God thinks rightly about His believer.
God is the one who has created the heavens and the earth, and all that is in them.
He is the God of the heavens and the earth.
And be patient, for it is a part of patience.
The patient will be paid their reward without reckoning.
And be patient, and your patience is only with the help of Allah.
And beware of them, and be not distressed because of their plots; for Allah is with them.
And those who fear Allah and do good are the righteous.
And be patient, surely patience is a good thing.
The ability to be patient, to be patient with the others, to be patient with oneself, to be patient with others.
The Prophet (peace and blessings be upon him) said: "There is no such thing as patience, even if it is long."
Patience is good and good, but patience in the face of adversity is better.
God save you.
He said: "What is better with Allah than the chasteness of the belly?"
He said: "I am not a Muslim, but I am a Muslim who believes in Allah and His Messenger."
He is the Lord of the heavens and the earth, and He is the Lord of all things.
(Allaah is Almighty).
The Prophet (peace and blessings be upon him) said: "What is more glorious than Allah?
The first of these is the creation of the world, and the second is the destruction of the world.
He said, "I am not a man, I am a woman, I am a man."
So it's sweet.
And do not turn your face from people, and do not walk with humility.
God does not love any arrogant, boastful person.
The Prophet (saw) said: "The Lord is the Lord of the worlds, the Lord of the heavens and the Lord of the earth.
He is the one who has created the heavens and the earth, and who has created the sea and the water.
I love God.
The Prophet (peace and blessings be upon him) said: "O my people!
The people of the city were in the midst of the war, and the brothers were in the middle.
The Prophet (peace and blessings be upon him) said: "There is no god but Allah.
He is the one who is the only one who can save the world from the destruction of God.
He said: "The reward of good is better than evil, and the reward of evil is better than good."
The man who is blind to the world, and who is blind to himself, is blind to God.
He can't help but be hurt by what he does.
And Allah said: I do not acquit myself.
The soul is always prompting to evil, except for those on whom my Lord has mercy.
And be patient with those who call upon their Lord with patience.
They are not to be seen by the eyes of the world.
Do not obey him whose heart We have made heedless of Our remembrance.
He was a member of the 28th Regiment of the Royal Irish Constabulary.
He who is able to do so, he is a good man, and God is his helper.
He is the best among the good, and the best among the wicked.
He said, "I am not a man of faith, but I am a man of faith."
God has made the world a place of wisdom and wisdom is the source of all wisdom.
And a man said: I said to my father Abdullah (pbuh):
He said, "I am not a fool, but I am old. So enjoin me anything until I do it."
And do not look to the above of you, and sufficeth that which Allah hath said to His Messenger.
And do not look toward what We have given them to enjoy.
And the brilliance of the life of this world.
Let not their wealth or their children please you.
He was a man of great strength, and his strength was his strength.
If you find it, and if you are injured in your person or property or child, remember the injured with the Messenger of Allah (sawsalla Allahu alihi wa sallam).
The creations never suffered such a thing.
The second is to mention some things that are forbidden.
The Prophet (peace and blessings be upon him) said: "There is no god but Allah.
Abu Abdullah (radiyallahu anhu) said: Anger is the key to all evil.
He is angry with the man, but he is not angry with the fire.
He is the one who will bring the devil to the earth, and he will be the one who will destroy the devil.
If you are a man, you will be hurt if you touch the ground.
Abu Ja'far and Abu Abdullah said: "Jealousy eats."
The Prophet (peace and blessings be upon him) said: "There is no such thing as a fire.
He is the one who has brought you the disease of the nations before you, which is envy, not with haircuts but with the heart.
He is the one who has the power to make the world a better place, and he is the one who has the power to save the world.
His brother is believer.
Abu Abdullah said: Whoever commits a great wrongdoing, take it upon himself or on others.
He said: "No one has done better than the one who has done wrong. But the wrongdoer is the one who has done wrong."
He is more than a worthy of the honor of being the ruler of the world.
The Prophet (peace and blessings be upon him) said: "The evil of men is the evil of Allah."
On the Day of Resurrection, those who are pious will be with God.
He said, "The most hateful of the creatures of God is the godfearing servant."
People's Language.
Enjoining what is right and forbidding what is wrong
The most important of these is the enjoining of good and forbidding of evil.
In the Holy Quran and the Holy Year.
Allah said: "Let there be among you a community that calls to good.
They are those who enjoin what is right and forbid what is wrong.
He said, "You are the best nation that has been brought forth."
You enjoin good and forbid evil.
110) and other verses.
The 100-year-old church is known as the "Crown of the Holy Spirit" or "The Crown of the Holy Spirit".
The ones who are in the dark are the ignorant and the ignorant are the wise.
The Prophet (peace and blessings be upon him) said: "They are the ones who are in the darkness.
The Prophets and the Path of Peace, a great obligation to carry out the obligations, secure the doctrines and resolve the gains.
The earth is broken, the earth is broken, the earth is broken, the earth is broken.
The Prophet (peace and blessings be upon him) said: "There is no such thing as a good deed and a good fight.
God is the only one who enjoins good and forbids evil, except for a snake in the sea of the law.
And the refraining from evil does not bring nearness to Allah, nor does it decrease His provision. And a good word is better.
(In the name of the Lord).
The Prophet (saw) said: "My people are still good, even though they have ordered the right."
They forbade evil and cooperated in good, and if they did not, their blessings were taken away from them, and they were subjected to punishment.
They were not able to find a place for themselves in the heavens or on earth.
Note:
We have written the questions of this chapter based on the model (individual jurisprudence) followed by the good predecessor.
"There is a law of God, and there is a law of man, and there is a law of the world."
The view will vary on some issues, and we have added some of it to this.
The book and the complete detailed study in the two volumes of the book (Faqih al-Khalq) on this matter,
God guides us to the right path.
Question 1760: It is obligatory to enjoin the good and to forbid the evil.
The whole nation, not just some individuals, must do it if some of them do it.
If one or more of the conditions is not met, the person is not considered to have done enough.
If one does it or does it insufficiently, all who have not done it are guilty and deserve punishment if they do.
The task was accomplished.
Question 1761: If the known is permissible, the command is permissible.
If it was a desire or a desired thing, it was permissible to forbid it, but not obligatory.
If he did not order it or forbid it, there was no blame on him, no punishment, but a call.
People to do desirable things, such as reading the Qur'an, visiting Husayn (a.s.) and praying at night,
And Allah is the All-Knower, the All-Wise.
The symbols of religion are lost.
(Question 1762): If the act is religiously permissible, there is no legal basis for ordering it, even if
If it is worldly, it is not prohibited, but if it is worldly, it may be permissible.
1. The original but a secondary title or also a title, as a source of parental obedience,
It is a duty to order or prohibit it if it is necessary for the respect of the believer or for purity, etc.
The secondary title was mandatory, and preferable if not.
(Question 1763): The prerequisites for enjoining good and forbidding evil must be found, namely:
First, by learning the necessary laws of life, so that the individual knows what is known and what is forbidden.
Himself and others.
Second: by finding the absolute practitioner who can be imitated, by confronting a sufficient group to learn
Some of them have achieved such a high degree in religious sciences, and no society can ignore this.
In the future, all the mujahideen will disappear, and they will not be replaced by others.
Third, by creating a Sharia judge who can resolve disputes between people.
The science of religion, as we have said, must not be neglected either, so that all comes back to the subject.
The Secular Justice.
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 person must know that the law of what is known or forbidden has been fulfilled in respect of the perpetrator, so that he cannot be prosecuted.
If the person is excused from his forbidden act or known omission, he is excused from abandoning it and disobedience.
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 means in the original Sharia, or by the second title.
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 does not require the order of good or the prohibition of evil, but
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.
Grades of this post:
There are degrees for enjoining the right and forbidding the wrong.
First rank: the lowest rank and least faith, which is denial with the heart, that is,
The psyche is broken and hates him as a rebel against God, and this is inherent in the rank of the Prophet.
If the person is not a believer, he is not a believer, but if he is a believer, he is a believer.
The good and the evil are not separated, but are inherently related.
It is not as good as the previous one, and the ones that follow are not as good as the previous ones.
Second: the expression of hatred by an act, such as an expression of annoyance at the perpetrator,
Or the symptoms and block him, or stop talking to him, or leave the place where he is, or leave.
The important thing is to show what is the real purpose of the work.
He hates what he has done.
Third: Denial by mouth, provided that the legal judgement is first made known to him.
He did not give up his faith, but instead, he was reminded of the punishment of God.
And the reward of the obedient.
(Question 1768): The order must not be known by the form of the order and so on, nor must it be
The ability to choose the right way to do things, and the ability to choose what to do.
The notification of the legal judgment passed against the perpetrator. The order and prohibition are in fact the law of the Shariah.
The judges are not required to be present when the judges are notified.
Fourth: Denying with the hand by a painful blow that deters from disobedience, with the possibility of
His potential impact, as mentioned above, is whether he uses a machine in his hand or not.
(Question 1769): It is commonly known that the ordering between these four ranks is to be limited to
At least with sufficient effect, as each rank has several ranks in it, it must be limited to
The less with sufficiency, or the more with the more, and so on, this is caution, and even necessity, because
The excess is an unjust and unlawful act, and this applies to the prohibitions concerning individuals in terms of their origin and effect.
Fifth rank: Bloodshed by wounding or killing if the preceding ranks have not stopped the deterrence
The act is one of the social rules in which the Faqih al-Azhar authorizes the conduct of the tapes.
Social.
Sixth: Public movements of protests, strikes, demonstrations and civil disobedience
and the consequent exposure to harm to person, property and family when duty so requires,
The diagnosis is made by a qualified social leader.
Question 1770: A faqih may consider that the hand must be changed before the tongue if the situation requires it.
It is as if the forbidden act were a general danger to society or to the faith, and that is his concern, not mine.
The Prophet (peace and blessings be upon him) said:
He is the one who can do it, and he is the one who can't do it.
The martyrs are the ones who have been mentioned.
(Question 1771): It is confirmed that the duty to enjoin good and forbid evil is incumbent on the person charged with the duty.
He is known for his work on the Qur'an, and his work on the Qur'an.
"Preserve yourselves and your families from the Fire, whose fuel is mankind.
The fact that this is subject to the above conditions is questionable, even though it is a matter of fact.
Not far away, however, these conditions are mostly found within the family, although there may be some in the family who are not.
He is not tolerant of influence, or fears harm. Therefore, if he sees one of his own, he must be tolerant.
In duties, such as prayers, their parts and bands, that they do not bring them on their face as invalid.
They are not worthy of the honor of being called the Prophets, or of being called the Prophets.
He must keep their bodies and clothes clean from impurity in the right way, and must teach them, command them, and forbid them.
In the order of advancement, until they have brought it in its proper form.
Duties, as well as in transactions and other provisions.
And if he sees them indulging in the forbidden, such as absence, anger and aggression amongst one another on the ground of the law.
He must forbid them from some or other, or adultery, or drinking of wine, or theft.
They are not allowed to be in the house.
Question 1772: If a person orders or forbids some of his family and they do not react, and repeats it without affecting it,
He has been appointed with good performance to the previous ranks of denial, and he must not leave thereafter.
1. The family, the transfer to another place, the expulsion of the perpetrator, etc., unless a secondary interest requires it
It is important that people remain silent after repeating the same thing.
It may not then deprive him of his due rights or leave without his permission, but he remains
The situation is not worse than that of Pharaoh, mentioned in the Qur ' an.
His wife endured his injustices until she became one of the four women in the zakat.
He said, "O Lord, make me a house with You in Paradise and save me from the
This survival means moral survival or survival of the soul.
The world is not a place of exile, nor is it a place of retreat.
Question 1773: If the offence is committed by a person by agreement, and the other knows that the perpetrator is not
If he insists on it, but does not repent, he must be ordered to repent.
The greatest of the prohibited things, this with the act of repentance and intentional abandonment, or with
The fault is not in the fault itself, but in the fault that is caused by it.
General sections in this section
(Question 1774): If the order or prohibition is based on a meeting of several persons, it must be made with a meeting of
Tapes, or they must then be subscribed.
(Question 1775): If several people stand up insufficiently and the rest do not gather, and it is impossible for them to
The ones who were present performed the duty, the obligation fell off them, and the sin remained on the backward ones.
(Question 1776): If he has been assured that the legitimate function is being performed by another, he is not obliged to perform it.
Yes, if there is a dispute, it must be resolved as the situation continues.
(Question 1777): It is not sufficient to presume or suspect the commission of the act by another person or by the person who has committed it.
They are not allowed to do so unless they are legally required to.
(Question 1778): If the subject of the precept, or the subject of the prohibition, is not present, the obligation is void, even if it is due to
As if he were pouring the water that must be kept for purity, or to preserve a respectable soul.
(Question 1779): If the order or prohibition stops the commission of a moharām, as if it required the suspension of a council
The song is a mixture of a song about love and a song about the importance of being a man.
The Street.
(Question 1780): If he is able to make one of two orders or two prohibitions or both, without adding
He must choose between the two, and he must choose between the two.
(Question 1781): It is clear that in the matter of good and evil, it is not considered intentional.
If he had intended to make a relationship, he would have received a reward and a reward.
(Question 1782): There is no difference in the need for denial between great and small transgression, since
Act or omission is forbidden.
Question 1783: If the evidence or the confidence is based on the fact that the order or prohibition does not affect
The act, as it appears to be the property of knowledge, does not have this legal function.
(Question 1784): If a person commits two forbidden acts or fails to perform two duties, and the commander knows that his command does not affect,
Keep it for them together, though the effect may be for one of them, and leave it for the other,
If the influence is likely to be in one of the two unspecified, the most important must be noted, and if none of the two is important,
Choose between them.
(Question 1785): If he knows or is likely to know that the repetition of his command or prohibition will have an effect, he must repeat it.
(Question 1786): If he knows or is likely to know that his denial in the presence of others is effective, whether or not
If the actor is ignoring, it is permissible, and must be with the meeting of the tapes, otherwise it must be considered
His most important work is The Desert and its People.
Question 1787: If he knows or is likely to know that the effect of the prohibition or the command is to reduce the sin, then he is not guilty.
It is not a matter of being a good or bad person, but of being a good person and not a bad person.
If it is not, the owner will not be able to pay it.
The branches of agreement and disagreement in the opinion
(Question 1788): There is no difference in knowing a sharia ruling, whether one knows it or argues against it.
If two people imitate one theologian, he says that boiling Arab juice is forbidden.
One of them is burned, the other is burned.
(Case 1789): If the question is different between the two persons by jurisprudence or tradition,
The person charged may have the opinion of the perpetrator contrary to his own, and what he did is permissible in his view.
(Case 1790): If the matter was a convention, and the perpetrator was probably ignorant of the judgment,
It is necessary to order and prohibit, especially if it is possible that he is ignorant of shortcomings, but this does not exclude the duty of education.
Guidance for the responsible.
(Question 1791): If the actor is ignorant of the subject, his ignorance must not be denied or relieved, nor
If the man is ignorant of the subject as if he saw a man accept a woman and she is likely to be his wife.
(Case 1792): If they consider that the act committed by them violates the mandatory reserve,
Traditionally, caution is denied.
(Question 1793): If a source, which is certainly not authorized, enjoins what is right or forbids what is wrong,
He must be forbidden by others, whether or not there is a permissible or obligatory law against him.
(Question 1794): If two persons know in aggregate that the denial of one is effective only in relation to the other, each of them must
If one of them is denied, the other is denied, or the other is obliged.
(Question 1795): If he knowingly, certainly or in a reasonable manner appears to have intended to commit
It is a fault, and must be corrected.
(Question 1796): If the ordering person knows that the perpetrator is unable to do what is forbidden or to repeat it, he must not forbid
, in respect of the incapable act, if the perpetrator was not convinced of his incapacity and was determined to
He is not able to do anything, and he is unable to do anything, even if he is in the middle of a battle.
Question 1797: If it is known that one or more persons are the perpetrators of the haram and they continue to do so
Therefore, neither should be prohibited in general nor in detail, even if it is cautious.
(Question 1798): If the person charged with the duty knew that the other had committed a fornication or omitted a duty, but did not know it specifically,
The order and the prohibition must be given in the form of a thumbs up, and if it is known that the mother is destitute.
A duty or a sin.
(Question 1799): If the perpetrator of the haram or the omission believed that it was permissible to do or omit,
This is a case of objective doubt, such as the claim that fasting is harmful, or that the disease is exclusively cured.
He is not to be ignored, not to be ignored, not to be ignored.
He is not allowed to wake a sleeping person for prayer or to tell him that the place is unclean.
He is not wrong in revealing or concealing, nor if he is ignorant of the judgement, as if he were imitating someone.
If he does, he must not be expelled from his ignorance and his judgment must not be declared.
The proof of ignorance.
The Order and the Orderless.
(Question 1800): If it is possible to tempt the perpetrator by preaching and soft words, it is necessary and not permissible.
If you know that it has no effect, you must increase it.
It is possible, but not permitted, to infringe on others, especially if the perpetrator is guilty of the offence.
(Question 1801): If this function were to stop at the harsh words, the emphasis and the threat of
The offence is allowed and even required, provided that it is not a lie, obscenity or insult.
(Question 1802): If some first-order facts, namely the symptoms of the act, were to be equal to
Some of the second-order proofs are that he did not choose between them, but must choose the lighter one.
The two are also called the "two equals" or "two equals and one equal".
(Case 1803): If influence and deterrence are likely to be achieved by combining some first-class ranks
The second, or either of the two ranks, or the combination of all of them, should be as much as possible.
(Question 1804): If a payment of a denial, an establishment of a known thing or a salvation of a right, stops with recourse to an unjust
If he does not, he is not a good man, and he is not a good man.
The answer as a whole must have this legitimate function.
(Question 1805): If the deterrence is effected by the rank of a person, and above that rank
The two men are both in love, but each has a different opinion of the other.
The ability to react to orders or orders.
(Question 1806): If the denial of one person is effective in reducing the offender ' s offence, and the denial of the other person
Each of them had to do what he was ordered to do. But if the other one did,
The other is the one that is not in the same position.
(Case 1807): If it is generally known that the denial of one of two ranks is effective, the rank must be chosen.
If the deterrent is not placed, the next one is placed.
(Question 1808): If the deterrent ceases to act on the perpetrator or his means of action, such as taking his knife or
He can be thrown, thrown, or thrown, and he can be thrown, thrown, or thrown.
Question 1809: If the enjoining of good or the forbidding of evil stops, the instrument of evil must be destroyed.
The mouthpiece is a glass or a musical instrument, which may be damaged without warranty, because it is good by its own merit and not by the mouthpiece.
The harm that does not stop this lawful function or is not noticed
If the order is given by the author of the offence, there is no problem in its inviolability and guarantee.
Or who, economically, physically or mentally, was aggressive and unconditionally loyal.
(Question 1810): If the deterrent ceases to be confinement and the person is prevented from leaving his home,
The legal guardian shall have legal supervision over him, as if he were a parent, guardian or guardian, if he so wishes.
It is not a right to be left, but it is a right to be left.
The legal mandate is very important in the view of the law and requires the authorization of the guardian.
Conclusion
It has two requirements:
The first requirement is to mention things that are known:
And whoever holds fast to Allah, he has indeed fallen into the pit.
He is guided to a straight path (Al-Imran: 101).
And God said to David, "I have not made any of My servants my opponent, except one of My creatures.
He is the Lord of the heavens and the earth, and all that is in them.
Between them.
And whoever puts his trust in Allah, then Allah will surely give him the reward of his trust.
Abu Abdullah said: Wealth and power are in motion, and when they are overcome, they are lost.
In the place of trust.
I say: The rich is the one who is convinced and obedient to God.
And the Lord is the All-Knower, the All-Wise.
There is no god but He, and no believer thinks rightly about God except that God thinks rightly about His believer.
God is the one who has created the heavens and the earth, and all that is in them.
He is the God of the heavens and the earth.
And be patient, for it is a part of patience.
The patient will be paid their reward without reckoning.
And be patient, and your patience is only with the help of Allah.
And beware of them, and be not distressed because of their plots; for Allah is with them.
And those who fear Allah and do good are the righteous.
And be patient, surely patience is a good thing.
The ability to be patient, to be patient with the others, to be patient with oneself, to be patient with others.
The Prophet (peace and blessings be upon him) said: "There is no such thing as patience, even if it is long."
Patience is good and good, but patience in the face of adversity is better.
God save you.
He said: "What is better with Allah than the chasteness of the belly?"
He said: "I am not a Muslim, but I am a Muslim who believes in Allah and His Messenger."
He is the Lord of the heavens and the earth, and He is the Lord of all things.
(Allaah is Almighty).
The Prophet (peace and blessings be upon him) said: "What is more glorious than Allah?
The first of these is the creation of the world, and the second is the destruction of the world.
He said, "I am not a man, I am a woman, I am a man."
So it's sweet.
And do not turn your face from people, and do not walk with humility.
God does not love any arrogant, boastful person.
The Prophet (saw) said: "The Lord is the Lord of the worlds, the Lord of the heavens and the Lord of the earth.
He is the one who has created the heavens and the earth, and who has created the sea and the water.
I love God.
The Prophet (peace and blessings be upon him) said: "O my people!
The people of the city were in the midst of the war, and the brothers were in the middle.
The Prophet (peace and blessings be upon him) said: "There is no god but Allah.
He is the one who is the only one who can save the world from the destruction of God.
He said: "The reward of good is better than evil, and the reward of evil is better than good."
The man who is blind to the world, and who is blind to himself, is blind to God.
He can't help but be hurt by what he does.
And Allah said: I do not acquit myself.
The soul is always prompting to evil, except for those on whom my Lord has mercy.
And be patient with those who call upon their Lord with patience.
They are not to be seen by the eyes of the world.
Do not obey him whose heart We have made heedless of Our remembrance.
He was a member of the 28th Regiment of the Royal Irish Constabulary.
He who is able to do so, he is a good man, and God is his helper.
He is the best among the good, and the best among the wicked.
He said, "I am not a man of faith, but I am a man of faith."
God has made the world a place of wisdom and wisdom is the source of all wisdom.
And a man said: I said to my father Abdullah (pbuh):
He said, "I am not a fool, but I am old. So enjoin me anything until I do it."
And do not look to the above of you, and sufficeth that which Allah hath said to His Messenger.
And do not look toward what We have given them to enjoy.
And the brilliance of the life of this world.
Let not their wealth or their children please you.
He was a man of great strength, and his strength was his strength.
If you find it, and if you are injured in your person or property or child, remember the injured with the Messenger of Allah (sawsalla Allahu alihi wa sallam).
The creations never suffered such a thing.
The second is to mention some things that are forbidden.
The Prophet (peace and blessings be upon him) said: "There is no god but Allah.
Abu Abdullah (radiyallahu anhu) said: Anger is the key to all evil.
He is angry with the man, but he is not angry with the fire.
He is the one who will bring the devil to the earth, and he will be the one who will destroy the devil.
If you are a man, you will be hurt if you touch the ground.
Abu Ja'far and Abu Abdullah said: "Jealousy eats."
The Prophet (peace and blessings be upon him) said: "There is no such thing as a fire.
He is the one who has brought you the disease of the nations before you, which is envy, not with haircuts but with the heart.
He is the one who has the power to make the world a better place, and he is the one who has the power to save the world.
His brother is believer.
Abu Abdullah said: Whoever commits a great wrongdoing, take it upon himself or on others.
He said: "No one has done better than the one who has done wrong. But the wrongdoer is the one who has done wrong."
He is more than a worthy of the honor of being the ruler of the world.
The Prophet (peace and blessings be upon him) said: "The evil of men is the evil of Allah."
On the Day of Resurrection, those who are pious will be with God.
He said, "The most hateful of the creatures of God is the godfearing servant."
People's Language.
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