● Is it legislated for a sinner to enjoin good and forbid evil?

Imām An-Nawawi raḥimahullāh mentioned: قال العلماء: لا يشترط في الآمر بالمعروف والناهي عن المنكر، أن يكون كامل الحال، ممتثلاً ما يأمر به، مجتنباً ما ينهى عنه، بل عليه الأمر وإن كان مخلاً بما يأمر به متلبساً بما ينهى عنه، فإنه يجب عليه أمران... أن يأمر نفسه وينهاها، وأن يأمر غيره وينهاه، فإذا أخل بأحدهما، كيف يحل له الإخلال بالآخر. “The scholars said: It is not required for the one who enjoins good and forbids evil that his condition is perfect, and that he complies with what he enjoins and avoids what he forbids. Rather, he must enjoin good even if he falls short in what he enjoins and [forbids evil even if] he commits what he forbids, because there are two [separate] duties required from him...(1) to enjoin good and forbid evil with himself, and (2) to enjoin good and forbid evil with others, so if he violates one of them, how is it permissible for him to violate the other?!” [Sharḥ Muslim (2/23)] Similarly, Imām Al-Qurṭubi raḥimahullāh said: قال حذاق أهل العلم: ليس شرط الناهي أن يكون سليماً عن المعصية، بل ينهى العصاة بعضهم بعضاً. “The well-versed scholars stated that: It is not a condition for the one who forbids evil that he is free from sin, rather sinners must forbid one another [from sinning].” [Tafsīr Al-Qurṭuni (6/253)] He also said: قال بعض الأصوليين: فرض على الذين يتعاطون الكؤوس أن ينهى بعضهم بعضاً. “Some of the scholars of Uṣool mentioned that: it is obligatory upon those drinking alcohol together to forbid one another [from that].” He also said raḥimahullāh: ليس من شرط الناهي أن يكون عدلاً عند أهل السنة، خلافاً للمبتدعة، حيث تقول: لا يغيره إلا عدل، وهذا ساقط، فإن العدالة محصورة في القليل من الخلف، والأمر بالمعروف والنهي عن المنكر عام في جميع الناس. “It is not a condition for the one who forbids [evil] to be righteous according to Ahlus-Sunnah, contrary to the innovators, who say that no one can forbid [evil] except a righteous person, and this is false, because righteousness is limited to a few from the later generations, whereas enjoining good and forbidding evil is exclusive to everyone.” [Al-Jāmi’ Li-Aḥkāmil Qurʿān lil Qurṭubi (4/47)] The evidence that عدالة (righteousness) is not a condition when it comes to enjoining good and forbidding evil is the statement of the Prophet ﷺ: ((إن الله ليؤيد هذا الدين بالرجل الفاجر)). “Allāh will support this religion with a wicked man.” [Reported by Bukhari & Muslim on the authority of Abu Hurairah radhiyallahu ’anhu] Moreover, Imām Mālik reported from Rabee’ah that he said: I heard Sa’eed ibn Jubair saying: لو كان المرء لا يأمر بمعروف ولا ينهى عن منكر حتى لا يكون فيه شيء، ما أمر أحد بمعروف ولا نهى عن منكر. “If the case was such that a person did not enjoin good and forbid evil until they had nothing with them [of sin], no one would command good or forbid evil.” Imām Mālik said: «صدق ومن ذا الذي ليس فيه شيء؟» “He spoke the truth, who is it that has nothing with him?” [Tafsīr Al-Qur'ān Al-’Adheem (1/383)] Similarly, Al-Hasan Al-Baṣri raḥimahullāh said to Muṭarrif ibn ’Abdillāh Ash-Shikheer: عظ أصحابك، فقال: إني أخاف أن أقول ما لا أفعل. “Admonish your companions.” He replied: “I am afraid to say something that I do not do.” He said: يرحمك الله، وأينا يفعل ما يقول! يود الشيطان أنه قد ظفر بهذا، فلم يأمر أحد بمعروف ولم ينه عن منكر! “May Allāh have mercy on you, and who among us does what he says! This is what Shayṭān wants; that no one enjoins good or forbids evil!” [Al-Jāmi’ Li-Aḥkāmil Qurʿān lil Qurṭubi (1/367)] NOTE: This does not mean that we should be lenient when it comes to sin, rather we must strive to attain perfection as much as possible.