Explanation of the Hadith:"By Him in Whose Hand my life is, you either enjoin good and forbid evil, or Allah will certainly soon send His punishment to you...

Q;Assalamu alaikum brother.. hope u r in the best of emaan... i need an understanding of this from tirmidhi... " by the virtue in whose Hand is my soul! you should promote virtue and prevent vice, lest Allaah send upon u a punishmentand you will then call upon Him and He will not answer your supplication.. what does this exactly mean.. now as humans we all fall into sin... we are persisitent in some and fight sometimes the nafs or just out of laziness or u can sa arrogance people in spite of knowing the truth they persist in sin... but if tehy come to ALLAAH with sincere heart and repent... will it not be accepted?? because taubah is also a kind of supplication... so after being persistent in sinning despite knowledge .. will his taubah will be rejected.. can u explain this A;This Haith is found in At-Tirmithi: 2169; graded Hasan by Al-Albaani in his authentication of At-Tirmithi, on the authority of Hudafa Bin Al-Yamaan, that the Prophet (peace be upon him) said:"By Him in Whose Hand my life is, you either enjoin good and forbid evil, or Allah will certainly soon send His punishment to you. Then you will make supplication and it will not be accepted". Enjoining the good and forbidding the evil is an obligation upon every muslim, Allah says (interpretation of the meaning): “Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful” [Aal ‘Imraan 3:104] The Prophet (peace and blessings of Allaah be upon him) said: “Whoever among you sees an evil action, let him change it with his hand [by taking action]; and if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart [by feeling that it is wrong] – and that is the weakest of faith.” (Narrated by Muslim, 49) Some of the Scholars say that this Hadith that you mentioned is specifically directed to those whom are in charge such as the Islamic Rulers, governors, Islamic Judges, etc. But the revised meaning it is forwarded to all the believers in general, Ibn Qudaamah (may Allaah have mercy on him) said: Some people say that enjoining good and forbidding evil can only be done with the permission of a ruler or governor, but they do not allow ordinary individuals to do this, but this is wrong because the verses and reports indicate that everyone who sees an evil and keeps quiet is sinning, so there is no need for the permission of the ruler. Mukhtasar Minhaaj al-Qaasideen (p. 124). Furthermore one must bare in mind upon forbidding evil there is etiquettes one must follow so that the message we put across is delivered in the right Islamic manner without giving the other person a negative feedback. As the Prophet (peace be upon him) said: "The religion is naseehah." The people asked, "To whom?" The Prophet (peace be upon him) replied, "To Allah and to His Book and to His Messenger and to the leaders of the Muslims and the common folk." (Al-Bukhaari & Muslim) Thus upon doing this one must do it with good manners, as the Prophet (peace be upon him) said: " The believer who has the most complete of Faith (emaan) is the one that has the best of manners." (As-Salsilat As-Sahihah: 284) . To make things more clear about the etiquettes of forbidding evil Sheikh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) set conditions for this as follows: The first condition is that he should know the Islamic ruling concerning that which he is enjoining or forbidding, so he should only enjoin that which he knows that sharee’ah enjoins, and he should only forbid that which he knows sharee’ah forbids, and he should not rely on his taste or customs with regard to that. The second condition is that he should know the situation of the person addressed: is he one who should be enjoined or forbidden, or not? If he sees a person who he is not sure whether he is accountable or not, he should not enjoin anything upon him until he finds out. The third condition is that he should know about the person who appears to be accountable: has he done the action he wants to enjoin, or not? If he sees someone enter the mosque and sit down, and he is not sure whether he did the two rak’ahs or not, he should not denounce him or tell him to do them, rather he should find out more. The fourth condition is that he should be able to enjoin what is good and forbid what is bad, without bringing harm upon himself. If it will bring harm upon him, then he does not have to do it, but if he is patient and does it, that is better, because all duties are subject to the condition that one be able to do them, because Allaah says (interpretation of the meaning): “So keep your duty to Allaah and fear Him as much as you can” [al-Taghaabun 64:16] “Allaah burdens not a person beyond his scope” [al-Baqarah 2:286] The fifth condition is that enjoining what is good and forbidding what is evil should not result in any evil greater than keeping quiet. If that will result then he does not have to do it, rather it is not permissible for him to enjoin what is good and forbid what is evil. Majmoo’ Fataawa al-Shaykh al-‘Uthaymeen (8/652-654). The lest we can do in order to escape the sin of not enjoining the good and forbidding the evil is as the Hadith mentions that we should stop this evil by the heart. What this means is to detest what you see of evil and supplicate to Allah your concern for this evil and your feeling of aboding it , Ibn ‘Atiyah (may Allaah have mercy on him) said: There is consensus that forbidding evil is obligatory for the one who is able to do it, and is safe from harm to himself or the Muslims. But if he fears (harm) then he may denounce it in his heart and shun the doer of evil and not mix with him. See: Tafseer al-Qurtubi (6/253). Sheikh Muhammad Saalih Al-Munajid said: it means that the believer feels in his heart that he hates and detests this evil action, and he wishes that he were able to change it, and feels sad that he is unable to change this evil action. This last point is one of the signs of one's sincerity in denouncing the evil action in one’s heart. The person should also ask Allaah to help him change and eradicate this evil. We ask Allaah to help us and all the believers to develop this blessed attitude. It should also be pointed out that a person may be unable to change an evil action, but he can still keep away from the places where that sin is being committed. Indeed, he has to keep away; it is not enough only to denounce the evil in one's heart. (Islam Q&A Fatwa:8957) So explaining this is a shorter way in order for one to forbid the evil by their heart it requires to: to hate what one see's, to detest this action, and wish that it can be changed, and to not associate or sit in the place wear it has been performed. After knowing these conditions of forbidding evil this is what will save one from the sin and punishment one will be inflicted with as mentioned in the Hadith above. And Allah knows best…