In Islamic teachings, the act of enjoining good (amr bil ma'ruf) and forbidding evil (nahi an al-munkar) is a significant duty. This raises questions about who is obligated to perform these acts and under what conditions.
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Peace be upon you.
The Commander of the Faithful (peace be upon him) said: "Do not abandon enjoining good and forbidding evil, lest the worst among you be appointed over you, and then you will call upon Allah, but He will not respond to you."
According to Grand Ayatollah Sayyid Sistani (may Allah protect him):
Enjoining good and forbidding evil is obligatory if the good is mandatory and the evil is forbidden. Its obligation is considered a communal duty (kifai) that can be fulfilled by some individuals, and it is not restricted to those who have studied religious rulings; rather, it is upon anyone who meets the following conditions.
Yes, the obligation to express dislike verbally or through actions is required of everyone, even if some have already done so.
There are several conditions for the obligation of enjoining good and forbidding evil:
First: One must have knowledge of what is considered good and what is considered evil, even if only in general terms. It is not obligatory to enjoin good on someone who is ignorant of what is good, nor to forbid evil on someone who is ignorant of what is evil.
Second: There must be a possibility that the one being commanded will comply with the command, and that the one being forbidden will refrain from the forbidden act. However, if it is known that they do not care or are indifferent, one should still express discontent and dislike for the abandonment of good or the commission of evil, even if it is known that it will not affect them.
Third: The person abandoning good or committing evil must be inclined to continue in their actions. If it is known that they have already abandoned good or committed evil even once, it is obligatory to command or forbid them before that.
Fourth: The one committing evil or abandoning good should not have a valid excuse for their actions, believing that what they did is permissible and not forbidden, or that what they left is not obligatory. However, if the evil is something that is absolutely unacceptable in Islamic law, such as killing an innocent person, one must intervene even if the perpetrator is not legally accountable (such as a minor or insane), let alone if they are ignorant.
Fifth: The one enjoining good and forbidding evil should not fear significant harm to themselves, their honor, or their property. This does not mean they should face unbearable hardship, unless it is established that performing the good or refraining from the evil is of such importance in Islamic law that enduring harm and hardship is justified. If there is a fear that enjoining good or forbidding evil may harm some Muslims in their person, honor, or property, the obligation is lifted. However, if the good and evil in question are of significant importance in Islamic law, a balance must be struck, and the obligation may not be lifted.
Source: Selected Issues, Enjoining Good and Forbidding Evil.
According to Grand Ayatollah Sayyid Khamenei (may Allah protect him):
Enjoining good and forbidding evil is obligatory if the good is mandatory and the evil is forbidden. Its obligation is considered a communal duty (kifai) that can be fulfilled by some individuals, and it is not restricted to those who have studied religious rulings; rather, it is upon anyone who meets the following conditions.
There are several conditions for the obligation of enjoining good and forbidding evil:
First: One must have knowledge of what is considered good and what is considered evil, even if only in general terms. It is not obligatory to enjoin good on someone who is ignorant of what is good, nor to forbid evil on someone who is ignorant of what is evil.
Second: There must be a possibility that the one being commanded will comply with the command.
Third: The sinner must be determined to continue; if it is known that they have abandoned the act, the obligation is lifted.
Fourth: The one committing evil or abandoning good should not have a valid excuse for their actions, believing that what they did is permissible and not forbidden, or that what they left is not obligatory. However, if the evil is something that is absolutely unacceptable in Islamic law, such as killing an innocent person, one must intervene even if the perpetrator is not legally accountable (such as a minor or insane), let alone if they are ignorant.
Fifth: The one enjoining good and forbidding evil should not fear significant harm to themselves, their honor, or their property. This does not mean they should face unbearable hardship, unless it is established that performing the good or refraining from the evil is of such importance in Islamic law that enduring harm and hardship is justified. If there is a fear that enjoining good or forbidding evil may harm some Muslims in their person, honor, or property, the obligation is lifted. However, if the good and evil in question are of significant importance in Islamic law, a balance must be struck, and the obligation may not be lifted.
Source: Facilitated Jurisprudential Rulings: Book on Enjoining Good and Forbidding Evil + Tahrir al-Wasilah - Conditions for Enjoining Good and Forbidding Evil.