The command of good and the prohibition of evil mean that good should not be lost and evil should not occur. When this purpose is achieved by gentle command, it is not permissible to deviate from it to a difficult command. This is what is indicated by the Almighty's saying: "And if two parties of the believers fight, then make reconciliation between them. But if one of them oppresses the other, then fight the one that oppresses until it returns to the command of Allah." (Al-Hujurat / 9). So, it begins with reconciling the relationship between them, then with fighting if the purpose is not achieved except by it.

The most intense difference of opinion among the sects regarding this obligation is its application to imams and rulers. Is it permissible to revolt against them and draw swords against them, or is it not permissible? The majority of Ahl al-Sunnah (Sunnis) hold that this is not permissible, considering what it leads to in terms of sedition, the harm of which is greater than the injustice practiced by the imam. Thus, a fundamental condition for carrying out this obligation is not met, which is that it is not expected to lead to the outbreak of sedition. Al-Ghazali expressed this meaning most clearly when he said: "The degrees of commanding good and forbidding evil with princes and sultans are not permissible except for admonition and advice. As for preventing by force, it is not for any of the subjects with the sultan, for it stirs up sedition and brings evil. As for harshness in speech, if it stirs up sedition that goes beyond the speaker, it is also not permissible."

Some of Ahl al-Sunnah, and all of the Mu'tazila, Khawarij, Zaydiyya, and Ibn Hazm, held a different opinion. They said that drawing swords in commanding good and forbidding evil is obligatory if the evil cannot be repelled except by it. Most of these linked the performance of this obligation to the condition that the people of truth are in a group that can repel it and do not despair of victory. The same source: (72) See: Al-Qadi Abd al-Jabbar, Sharh al-Usul al-Khamsa: (73) See this difference in: Al-Ash'ari, Maqalat al-Islamiyyin (74) See: Al-Iji, Al-Mawaqif: (75) /478 Al-Ghazali, Al-Ihya: (76) /337 See: Ibn Hazm, Al-Fasl: (77); he mentioned a number of the names of the Companions and the predecessors who leaned towards the first opinion, and a number of those who leaned towards the second opinion, and he supported drawing swords, citing several evidence. 215