The fundamental principles affecting issues of the creed of Ahl al-Sunnah

Yusuf, drawings of Doran, study of foundational applied, definition of the book's topic: the obligation of enjoining good and forbidding evil has a great status, and a high position; the good charitable nation of Islam has gained over all nations, and obedience to God is not complete except through it; (enjoining good and forbidding evil is the greatest pillar in religion, and the important one for which all prophets were sent by God, and if its foundation is rolled up and its knowledge neglected and its means, it would halt prophecy, religion would be joined, the gap would spread, darkness would prevail, and it would be widespread, and others would spread, the crack would widen, the bridges would be broken, and servants would perish, and they would not realize the destruction except on the Day of the Call)! And since it is established: that the rules of every science are its foundation and reliance, and that basic information regarding it is like the head of the human body or the foundation of a building’s roof, and that it is only built upon principles — and there was an urgent need to derive branches from principles in issues of jurisprudence of enjoining good and forbidding evil, and to make them an applied jurisprudential subject derived from foundational instructions. And the book of this week is a unique study to understand the extent of influence of basic information in issues of enjoining good and forbidding evil; to reach a state of certainty about the correctness of jurisprudential judgment related to the accountability, and its connection to the principles of jurisprudence, and to emphasize the mistake in believing that instructions about things are mere rigid theories with no practical application, and to participate in reforming the work of the muhtasib (accountability officials) according to correct Islamic foundations from the Book and Sunnah and understanding of the righteous predecessors, by clarifying steps and religious controls related to this obligation; to attempt to confront secularism and materialism; to fill gaps through which opponents of this obligation and its bodies and members infiltrate; and to uncover the falsehood of doubts and fierce attacks launched by various media against enforcers of good and forbidders of evil morning and evening, and to shower them with a barrage of arrows, reaching the extent of extremism to belittle this obligation. The book consists of an introduction, an opening, four chapters, and a conclusion: The author in the introduction discusses the most important topic, reasons for choosing it, and subsequent studies, followed by the research and the method adopted by the author, which summarizes in the future: in instructions as well: explaining what is required of each person’s competence, and generally clarifying its meaning, and some guidance when needed, mentioning disagreements if any, with clarifying the dispute location if any, then supporting evidence. Issues of branches: presenting branches related to enjoining good and forbidding evil, prepared under foundational principles, mentioning opinions on jurisprudence issues with their evidence — if there are differences — briefly, and repeating some jurisprudential branches in multiple places whenever they fall under other requirements, and referring to the section where the specialization came, or discussing it when the branch is repeated, relying on the books of early scholars who dedicated a separate subject to enjoining good and forbidding evil, with references to what later scholars wrote on this topic, and extracting rooted information from the books of scholars in sciences. As for the opening; it includes explaining the vocabulary of the title, and a brief mention of enjoining good and forbidding evil, which is presented in four sections, where it defines the principles of things linguistically and terminologically, defines common foundational principles, and defines impact and jurisprudence linguistically and terminologically, mentioning between impact, derivation, and application, and highlighting the most important books concerned with deriving branches from principles, as well as defining enjoining good and forbidding evil linguistically and terminologically, and defining related terms such as: Hisbah, accountability, clarifying the difference. Then it provides a brief overview of enjoining good and forbidding evil, discussing its legitimacy; affirming that it is an obligatory duty, which may become necessary in certain situations, then discussing the virtue and importance of enjoining good and forbidding evil, citing many texts from the Qur'an, Sunnah, and the Salaf, and then opinions summarizing the pillars of enjoining good and forbidding evil, which are four (the muhtasib or enforcer and the forbider — the muhtasib upon him or the commanded and the forbidded — the muhtasib in what is commanded or the commanded — the accountability or the command and the forbidding), and discussing each pillar in detail. The first chapter is dedicated to foundational rules related to the Islamic ruling, divided into two sections: The first section discusses the foundational rules of Islamic instruction, containing six requirements, each with an independent sub-section explaining the reason for the principles and their impact on enjoining good and forbidding evil, mentioning related issues as in his method in the book. Topics include: the rule “There is no sovereign but Allah,” and under it three issues; including: no enjoining or forbidding except what Allah and His Messenger commanded or forbade. Then it discusses the rule of “Preparations for readiness,” with an introduction explaining the meaning of readiness and its divisions, which include: obligatory and collective, and that it is settled upon specific, optional, and sequential, and that it is settled upon narrow and broad, and the rule “The single act may entail five obligations.” It also discusses the rule “What cannot be prepared for is obligatory,” mentioning seven issues under this rule; including: establishing the capable person in the authority of Hisbah, teaching Islamic and administrative jurisprudence related to accountability, and teaching what is limited to denial in its fields, such as internet sins and others. And the rule “Which is more deserving: determination or concession?” mentioning one issue: that enjoining good and forbidding evil with the expectation of harm, even death, is a firm resolve, and leaving children apparently on themselves as a concession. The eighth section of this chapter: gathers the discussion on the foundations related to the system’s evidences, discussing (the Noble Book); its authority, and that the odd reading is evidence, and that abrogation is permissible intellectually and legally, and that the original in texts is rulings, not abrogation, and mentions three issues related to it. It also discusses the rule “The ambiguous should be referred to the clear,” and mentions three issues; including: confusion in understanding {There is no compulsion in religion} [Al-Baqarah: 256] regarding abandoning accountability over people due to conflicting religious and personal freedoms. Then it discusses (the Sunnah), its authority, and that it clarifies the Book, mentioning the issue of clarifying the Sunnah with the statement: {They used not to forbid evil} [Al-Ma'idah: 79], then discusses the Prophet’s actions as explanations of his sayings, including the issue of the Prophet wiping with accountability by his hands, tongue, and heart, and discusses the original models: the Prophet’s approval as evidence of permissibility, and the issue of neglecting the prohibition in commercial dealings indicating permissibility. Then it discusses (Consensus), its authority, and that the majority’s opinion does not count as consensus, mentioning five issues; including: examples of issues agreed upon as undeniable, and that the permission of the ruler is not required for accountability, nor is the justice of the muhtasib required, among others. It also states that disagreement among Ahl al-Ahwa (people of desires) is not considered consensus, and mentions three issues related to their disagreement. Then it discusses (Analogy) and its authority, mentioning five issues under it. Then it discusses the concept of enjoining good (the law of those before us is proof), and mentions thirteen issues; including: that enjoining was recognized in the laws of previous nations, and the use of accountability methods and their application to prophets like Noah, Abraham, Moses, Aaron, Lot, and others. Then it discusses (the opinion that the companion’s madhhab is proof), and six issues; five about the understanding of the rightly-guided caliphs, and the sixth about the legitimacy of openly forbidding evil. Then it discusses (Al-Tabi' al-Tabi'), and six issues. Finally, it discusses (Istislah) and (Istishab), mentioning one issue under each. The last chapter is dedicated to explaining the foundational principles related to the objectives of Sharia, with an introduction and two sections: The introduction explains the meaning of the objectives of Sharia, and the legitimate objectives in enjoining good and forbidding evil. The first section discusses necessary, urgent, and improvement-based advice; beginning with an explanation of the meaning of essential matters and the need for improvement, then discussing the size of the five necessities (religion, life, limbs, lineage and honor, wealth), and the impact of each on jurisprudence of enjoining good and forbidding evil, and related issues. It also discusses the size of proofs; and as a result, the law is elevated, and necessity is considered as an extreme case, and among issues in this part: the law does not deny what is within necessity, but what exceeds its limit. It also discusses the effort of the beautification efforts in jurisprudence of enjoining good and forbidding evil, mentioning ten issues; including: achieving the goal of justice in accountability, and the goal of kindness, patience, and the goal of gentleness and mercy in accountability… etc. The eighth section of this chapter: is dedicated to discussing balancing between concern and harms, clarifying a new meaning of corruption and methods of balancing between them, and explaining their impact on jurisprudence of enjoining good and forbidding evil, and mentions eight issues; including: not abandoning accountability if a harm results, except as symptoms and verbal harm, including: considering appropriate enjoining according to circumstances… etc. Finally, the conclusion: it mentions the most important results of the research and proposed recommendations: among the most important results: - Studying more than fifty foundational rules, and over a hundred and seventy considerations for examining their validity, including some internal rules of jurisprudential branches. - Currently, the issue of enjoining good and forbidding evil is broad and comprehensive, making it encompass all aspects of religious and worldly life, and all levels and degrees. - Requesting extensive jurisprudential controls, requiring many prerequisites, in the field of enjoining good and forbidding evil; including: not enjoining or forbidding except what Allah and His Messenger commanded, and that the opinions and customs do not determine what is good or evil… and many others. Among the most prominent recommendations: - The advice to compile all existing legal and jurisprudential rules derived from the roots of jurisprudence and the objectives of Sharia related to enjoining good and forbidding evil; to serve as a “Dastur of Accountability”; guiding every Muslim muhtasib in enjoining good and forbidding evil. - Delegating the clarification of the “Dastur of Accountability” through an illuminating explanatory memorandum. - Writing a “Legal and Shariah Rules related to Accountability” as a constitutional and legal reference in all educational and training institutions, and related to these matters, so that these proposals are implemented at the Higher Institute for Enjoining Good and Forbidding Evil — in Mecca. - The recommendation to pay serious and diligent attention to the topic of “Gender Accountability” in the field of official Hisbah authority. It is worth mentioning: this message has now been discussed 100%, with an excellent grade and first honor rank, and a recommendation for printing. The book is important, especially for those interested in Hisbah, and we advise reading it.