Conditions of.

2122. Enjoining good and forbidding from evil becomes obligatory if following 4 conditions are present:

I. The person doing it should know that the obliged person is under obligation to do an act or stop doing it. Therefore, it is not obligatory to a person who does not know what is good or evil in a case.

II. The person doing it should think that possibly it will be effective, so if he knows that it is not effective, it is not obligatory.

III. The person doing it should know that the sinful person is determined to repeat the sin, therefore, if he knows or reasonably guesses that he will not do it, then it is not obligatory.

IV. There should not be any corruption in enjoining and forbidding, therefore, if he knows or thinks that possibly some harm whether physical and financial or from the point of integrity and respect may be caused, then it is not obligatory. Even if he reasonably thinks that some harm may be caused, it is not obligatory. If he fears that some harm will be caused for persons related to him, or if he thinks it may possibly cause harm whether physical and financial or from the point of integrity and respect to a number of Muslims, it is not obligatory and even it is Haraam in many cases.

2123. If the subject of enjoining or forbidding is among the issues that are important for the holy religion, such as principles of region, and safeguarding the Holy Qu’ran and Muslim faith or obligatory rules, then the importance should be taken into consideration and the mere damage is not an excuse for failure to do it, and if the preservation of Muslim faith or obligatory rules requires to give life and property in this way, it is obligatory to give them.

2124. If there is Beda’t (newly made nation) in Islam like Munkar acts which are done by Jaye (religiously unacceptable) governments in the name of Islam, it is obligatory, especially for learned scholars of Islam to state right and deny the wrong and if their silence results in disrespect to the position of religious science and creates suspicion to Islamic scholars, it is obligatory for them to express right nations in any possible way, even if they know that it will not be effective.

2125. If there is reasonable possibility that the silence may lead to transformation of a prohibited act to a good one and vice versa, it is obligatory, especially for great scholars of Islam to express right notions and silence is not permissible.

2126. If the silence of great scholars of Islam may lead to strengthening of cruel person or their approval, and encouragement to act against other Haraam things, expressing of right nations and denial of the wrong acts is obligatory, even if they do not have actual effect.