2127. There are stages for enjoining good and forbidding from evil, and it is not permissible to jump from a lower stage to another one only for the sake of possible effectiveness.
2128. The first stage is to act in away that the sinful person understands that the cause of this confrontation, like turning away from him or meeting him with an unhappy face, or give up corresponding with him, so that he understands the real cause is force him to stop doing a sinful act and do not repeat it.
2129. If there are several levels of action in this stage, and there is a possibility that the first level is effective, then it would be sufficient and if there is a possibility that correction will be done without talking, this will be in order, and no further steps should be taken, especially if the concerned persons integrity is in the line.
2130. If avoiding and giving up of socialization with the concerned person will be enough to reduce sinful acts, or there is a possibility for that, then this is obligatory.
2131. The second stage of enjoining good and forbidding from evil, is talking which should be used with observance of the above said conditions and possibilities of effectiveness, to stop a sinful person and persuade a person to act according to his obligation.
2132. If there is a possibility that the sinful person will stop his action with advice, and preaching, then this is sufficient and no further steps should be taken.
2133. If one knows that advice is not effective, it is obligatory for him to order with taking the possibility of effectiveness into consideration to enjoin good or forbid evil, and if it is not effective, and there is a necessity for harsh speaking and threatening, it should be done, but it is necessary to avoid telling lies and committing some other sinful act.
2134. If is not permissible to commit a sinful act such as calling names, telling lies and showing contempt to stop a sin, except when the concerned sinful act is part of very important points for the Holy religion, and it is acceptable, such as murder, which should be stopped in any way.
2135. If the sinful person does not stop it except with the combination of two stages, then it is obligatory to avoid and give up socialization with him and meet him with unhappy face and tell him actually to avoid sin and order him verbally to stop it.
2136. The third stage is resorting to force after knowing or becoming certain that the concerned person is not ready to stop evil act or start doing his obligation except with force. This is obligatory but it should not go further than necessary.
2137. If it is possible to stop sinful act through separation of the concern person and the source of sinful act, it is necessary to do this, provided it is has less troubles than other ways.
2138. If stopping of sinful act requires that a person helps the sinful person or takes him out of sinful place or takes away the instruments and even obligatory to do those acts.
2139. It is not permissible to destory the property of a respected woman who has committed a sinful act, except when it is necessary for the purpose of stoping the sinful act and in the latter case, the same property or its value should be paid to her and otherwise he is responsible and sinful himself.
2140. If stoping of a sinful act requires imprisonment of a sinful person in a particular place, or stop him from visiting a particular place, of necessity are obseved.
2141. if stopping of a sinful act requires to hit or behave harshly or put him in hardship with the sinful person, then this is permissible, provided the limits of necessity are observed, and as an obligatory precaution in this case and similar cases, the permission of a fully competent Mujtahid should be taken.
2142. If prohibition of evil and performance of obligations is dependent on killing or wounding, it is not permissible except with the permission of a fully competent Mujtahid and after all conditions are met.
2143. If the prohibited act is among important issues, for the Holy religion and it is not permissible at all, its removal is permissible in any possible way. For example, if a person wants to kill another person whose killing is not permissible, this must be stopped and if defending the victim is depending on killing of the cruel person, it is permissible, and even obligatory to do that and there is no need to get permission from Mujtahid but it is necessary to note that if there are other ways which does not involve killing, those ways should be used and if one goes further than what is necessary, then he is sinful and rules of a violator apply to him.