SHARED RESPONSIBILITY
In the introduction to his book, Ibn Majah quotes a narration:
“Blessed is the one whom God has made a key to goodness and a lock against evil.” (Sunan Ibn Majah, Hadith No. 238)
This narration highlights the mindset with which individuals live in a truly ethical society. In such a society, every individual sees it as their responsibility not to remain neutral in matters concerning the well-being of the community. Whenever they see an opportunity to promote goodness, they step forward. And when they see signs of harm emerging, they immediately take action to prevent it. Opening the doors to good and closing the doors to evil is a core demand of a conscientious life.
This kind of reformative effort can only take place in a society where criticism is not viewed negatively—where speech is not judged by whether it supports or opposes a certain individual, and raises or lowers someone’s status. Even the tone—whether soft or harsh—should not be the basis for judgment. Without such an open environment, it becomes impossible for anyone to carry out this morally driven work.
A society imbued with this spirit reflects the fact that its members do not only think about themselves but also about others. They possess deep human and ethical sensitivity. They take their environment seriously and are unwilling to compromise on principles. They harbour goodwill for all and seek the benefit of society at large, not just for themselves or their immediate circles. However, this kind of goodness is only possible for those who are not only willing to speak the truth but also possess the capacity to accept it.
Opening the door to good and closing the door to harm is not a one-sided responsibility. It is not as if a certain group or individual has been given a divine license to hold others accountable while being exempt themselves. Rather, this is a mutual responsibility, shared by all members of society toward one another.
This is why the Quran and Hadith use language that implies reciprocal participation. For instance, the Quran says: “And enjoin one another to the truth” (103:3). It also says: “They did not stop one another from doing what was wrong” (5:79). Similarly, a hadith says: “Enjoin one another to what is right and stop one another from what is wrong” (Sunan Abi Dawud, Hadith No. 4341).
Many examples of this mutual accountability can be found in the life of the second caliph, Umar ibn al-Khattab. There were several instances where he issued an order, and someone presented a reasoned objection based on scripture or principle. He would immediately retract his decision and say, “Had it not been for so-and-so, Umar would have been ruined.” (Al-Sunan al-Kubra by Al-Bayhaqi: 15558)
On another occasion, Umar went out at night to check on the city. He saw a man talking to a woman outside. He struck the man with a whip. The man asked why he had been hit. Umar replied that he was speaking to a strange woman at night. The man explained that the woman was his wife and that they had just arrived in the city, discussing where to stay. Umar immediately handed the whip over to the man and said, “Now you strike me, for the fault in this case was mine.”
This has always been the way of those with moral integrity. The truth is: Anyone unwilling to hear criticism should not be allowed to criticize others. In a just and principled society, the right to question and critique is shared—it does not belong exclusively to one group or individual.
