The principle of “Enjoining what is good and forbidding what is wrong” (الأمر بالمعروف والنهي عن المنكر – Amr bil Ma’ruf wa Nahi anil Munkar) stands as a fundamental pillar of Islamic social and moral responsibility. It encapsulates the active role Muslims are expected to play in upholding righteousness and combating vice within their communities and beyond. Far from being a mere suggestion, this concept is a divine injunction, a hallmark of the Muslim nation, and a pathway to individual and collective success.
The Quranic Foundation: Divine Imperatives for a Righteous Society
The Holy Quran, as the primary source of Islamic law and guidance, lays the groundwork for the obligation of Amr bil Ma’ruf wa Nahi anil Munkar. It presents this duty not only as an individual responsibility but also as a collective mandate for the Muslim community (Ummah).
A. Quran 3:104 – The Collective Mandate
Allah (SWT) states in Surah Ali ‘Imran: “And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful.” (Quran 3:104)
This verse establishes the communal aspect of Amr bil Ma’ruf wa Nahi anil Munkar. The phrase “let there be [arising] from you a nation” (وَلْتَكُن مِّنكُمْ أُمَّةٌ) signifies that there should always be a group within the Muslim community dedicated to this noble task. It’s not an obligation for every single individual to be actively engaged in all forms of enjoining and forbidding at all times, but rather for the community as a whole to ensure that this vital function is carried out by those qualified and capable. This collective responsibility ensures the moral health and vitality of the society. The verse links the fulfillment of this duty directly to ultimate success (الفلاح), highlighting its paramount importance for both worldly prosperity and salvation in the hereafter. It underscores that a community that actively promotes good and curbs evil is on the path to divine favor.
B. Quran 3:110 – The Best Nation (Khayra Ummah)
Further elaborating on the unique role of the Muslim community, Allah (SWT) says: “You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah. If only the People of the Scripture had believed, it would have been better for them. Among them are believers, but most of them are defiantly disobedient.” (Quran 3:110)
This verse confers a grand title upon the Muslim Ummah: “the best nation produced for mankind” (خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ). However, this honor is not unconditional; it is explicitly tied to the fulfillment of three core characteristics: “You enjoin what is right and forbid what is wrong and believe in Allah.” This clearly indicates that the distinction and superiority of the Muslim Ummah lie in its active commitment to moral guardianship and its unwavering faith in Allah. The verse serves as a powerful reminder that the Ummah’s true strength and leadership role in the world stem from its dedication to upholding divine commands and eradicating societal ills. It highlights that failing in this duty would diminish their status and purpose.
C. Quran 16:90 – The Broader Ethical Framework
While the previous verses emphasize the obligation, Quran 16:90 provides a broader ethical framework, outlining the content of what is considered “good” and “wrong” in Islam: “Indeed, Allah enjoins justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded.” (Quran 16:90)
This verse beautifully encapsulates the core ethical principles that form the basis of Islamic morality. It specifies what Muslims are commanded to enjoin (al-‘adl – justice, al-ihsan – good conduct/excellence, and ita’i dhil qurba – giving to relatives) and what they are forbidden from (al-fahsha’ – immorality, al-munkar – bad conduct/evil, and al-baghy – oppression).
- Justice (al-‘Adl): Refers to fairness, equity, and balance in all dealings, whether with oneself, others, or Allah.
- Good Conduct/Excellence (al-Ihsan): Encompasses doing good deeds in the best possible manner, with sincerity and perfection, striving for excellence in worship and interactions.
- Giving to Relatives (Ita’i Dhil Qurba): Emphasizes the importance of maintaining strong family ties and fulfilling the rights of kinship, highlighting the social dimension of Islamic ethics.
- Immorality (al-Fahsha’): Refers to all types of lewdness, indecency, and sexual transgressions.
- Bad Conduct/Evil (al-Munkar): Encompasses all actions, words, and beliefs that are objectionable, morally corrupt, or contrary to Islamic teachings.
- Oppression (al-Baghy): Denotes tyranny, transgression, and injustice against others.
This verse thus provides the comprehensive moral compass for discerning what is ma’ruf (known good) and munkar (known evil), guiding the scope and focus of the Amr bil Ma’ruf wa Nahi anil Munkar obligation.
Prophetic Guidance: Practical Implementation and Levels of Action
The Prophet Muhammad (peace be upon him) not only exemplified Amr bil Ma’ruf wa Nahi anil Munkar through his life but also provided explicit instructions and a clear methodology for its implementation. Two Ahadith from Imam An-Nawawi’s collection are particularly pertinent.
A. An-Nawawi Hadith 34 – The Hierarchy of Change
This Hadith, narrated by Abu Sa’id al-Khudri (may Allah be pleased with him), provides the foundational framework for intervention: “Whosoever of you sees an evil, let him change it with his hand; and if he is not able to do so, then [let him change it] with his tongue; and if he is not able to do so, then with his heart – and that is the weakest of faith.” (Reported by Muslim)
This Hadith outlines a clear, prioritized hierarchy of action for addressing munkar:
- Changing with the Hand (physical intervention): This is the highest level of intervention and implies direct action to stop or remove the evil. This level is generally reserved for those in authority (rulers, parents, teachers within their domain) or when one has the capability to rectify the situation without causing greater harm or chaos. It requires wisdom, strength, and the ability to gauge consequences. For the common individual, this might apply to stopping a minor transgression directly, like turning off music that is disturbing others, or removing a harmful object from a public path.
- Changing with the Tongue (verbal admonition): If one cannot change the evil with their hand, or does not possess the authority or ability to do so safely and effectively, the next level is to speak out against it. This includes advising, preaching, teaching, counseling, warning, and expressing disapproval. This is the most common and accessible form of Amr bil Ma’ruf wa Nahi anil Munkar for the majority of Muslims. It necessitates gentleness (rifq), wisdom (hikmah), and good counsel (maw’izatul hasana).
- Changing with the Heart (internal disapproval): If neither physical nor verbal intervention is possible or advisable (for instance, if it would lead to greater harm, persecution, or is simply beyond one’s capacity), then the minimum level of faith requires internal disapproval. This means detesting the evil in one’s heart, wishing it would cease, and making du’a (supplication) against it. While this is the “weakest of faith,” it is crucial, as it signifies that the believer’s inner conscience remains alive and rejects sin. It prevents one from becoming complacent or accepting of evil.
This Hadith emphasizes that Amr bil Ma’ruf wa Nahi anil Munkar is an active obligation, not a passive one, and that a Muslim must at least internally reject evil if they cannot physically or verbally remedy it.
B. An-Nawawi Hadith 25 – The Individual’s Foundation
While not directly about Amr bil Ma’ruf wa Nahi anil Munkar, Hadith 25 provides the essential individual foundation for effectively carrying out this duty: “On the authority of Abu Dharr Jundub ibn Junadah and Abu Abd ar-Rahman Muadh ibn Jabal, radiallahu anhuma, that the Messenger of Allah, sallallahu alayhi wa sallam, said: “Have taqwa (fear) of Allah wherever you may be, and follow up a bad deed with a good one which will wipe it out, and behave well towards the people.” (Reported by at-Tirmidhi, who said it was a good and sound hadith)”
This Hadith outlines three crucial principles for an individual Muslim:
- Have Taqwa (God-consciousness) of Allah wherever you may be: This is the bedrock of all Islamic conduct. Taqwa instills inner discipline, mindfulness of Allah’s presence, and motivates adherence to His commands and avoidance of His prohibitions. A person with strong Taqwa is better equipped to discern right from wrong and to act upon it.
- Follow up a bad deed with a good one which will wipe it out: This emphasizes personal accountability and continuous self-purification. Before seeking to rectify others, one must strive to rectify oneself. This principle encourages repentance, good deeds, and constant self-improvement, ensuring that one is attempting to live by the standards they wish to enjoin upon others.
- Behave well towards the people: This highlights the importance of good character (akhlaq) and pleasant manners in all interactions. When enjoining good or forbidding wrong, the manner of delivery is often as crucial as the message itself. People are far more receptive to advice from someone who is kind, respectful, and genuinely concerned for their well-being, rather than someone who is harsh, judgmental, or condescending. This principle ensures that Amr bil Ma’ruf wa Nahi anil Munkar is carried out with hikmah (wisdom) and rifq (gentleness), as exemplified by the Prophet (PBUH).
These two Ahadith complement each other: Hadith 34 details the how of intervention, while Hadith 25 provides the prerequisites for the intervener – a righteous character, self-awareness, and excellent conduct – ensuring the intervention is both effective and in line with Islamic etiquette.
Applying the Teachings in Daily Life
Applying the principles of Amr bil Ma’ruf wa Nahi anil Munkar in daily life requires a thoughtful, balanced, and systematic approach. It is not about becoming a harsh critic, but a compassionate guide.
- Cultivate Personal Righteousness (Taqwa & Ihsan):
- Start with yourself: Before correcting others, ensure you are striving to implement the good and avoid the wrong in your own life. Reflect on Hadith 25: “Have taqwa of Allah wherever you may be, and follow up a bad deed with a good one which will wipe it out.” Your actions should speak louder than your words.
- Be a role model: Exemplify the good you wish to see. Your good character and adherence to Islamic principles will naturally invite others to the right path.
- Acquire Sound Islamic Knowledge:
- Understand Ma’ruf and Munkar: Do not enjoin or forbid based on personal opinion, cultural norms, or ignorance. Learn what is truly good and truly wrong according to the Quran and Sunnah, based on sound juristic understanding. Focus on matters that are clear and agreed upon, especially major sins and fundamental obligations.
- Prioritize: Some evils are more severe than others (e.g., Shirk is worse than lying). Focus attention on the most significant transgressions first.
- Exercise Wisdom (Hikmah) and Gentleness (Rifq):
- Choose the right approach: As per Hadith 25, “Behave well towards the people.” This is paramount. Avoid harshness, public shaming, or accusatory tones.
- Consider the context: Who is the person? What is their background? What is the best time and place for the advice? The same advice can be rejected if delivered poorly. Prophet Muhammad (PBUH) was known for his gentle and compassionate approach.
- Offer sincere advice (Naseehah): Frame your words as genuine concern and well-wishing, not condemnation.
- Act According to Your Capacity and Authority (Hadith 34):
- With the Hand (where applicable):
- Personal sphere: In your home, with your children, spouse, or siblings, you have a direct responsibility to prevent or rectify evil. This could involve setting rules, guiding, or even physically stopping a child from doing something dangerous or forbidden.
- Community/Organizational level: If you are in a position of authority (e.g., manager, community leader, teacher), you have a responsibility to establish and enforce good practices and prevent wrongdoing within your domain. This must be done justly and within the bounds of law.
- Public space (limited): Removing a harmful object from a path, preventing a blatant act of injustice if it’s safe and effective, and within your legal rights. Avoid vigilantism or actions that could lead to greater harm or chaos.
- With the Tongue (most common):
- Private counsel: This is often the most effective. Speak to individuals privately about their shortcomings, offering advice and reminders.
- Public teaching/inviting: Through sermons, lectures, articles, social media (with caution and responsibility), inform and educate the wider community about Islamic values and the dangers of various evils.
- Advocacy: Speak out against injustices, immorality, and oppression in society through peaceful means, addressing public officials or decision-makers.
- With the Heart (minimum requirement):
- Internal rejection: When direct intervention is impossible or would cause greater harm, cultivate a strong internal aversion to evil. Do not normalize or accept it in your heart.
- Du’a (supplication): Pray for guidance for those who are committing wrong and for the eradication of evil from society.
- Avoidance: Distance yourself from situations or environments where evil is prevalent and you cannot change it and fear being affected by it.
- With the Hand (where applicable):
- Be Patient and Persistent:
- Change takes time: Do not expect immediate results. People’s hearts and habits change gradually. Continue to deliver the message with sincerity and consistency.
- Seek reward from Allah: Your primary motivation should be to please Allah, not to gain recognition or see instant outcomes. The reward for your efforts is with Him, regardless of the immediate human response.
In conclusion, Amr bil Ma’ruf wa Nahi anil Munkar is a dynamic and essential principle that defines the active role of the Muslim community in upholding truth and justice. Rooted in clear Quranic commands and meticulously detailed by Prophetic guidance, it moves beyond passive belief to active participation in shaping a righteous society. By starting with personal accountability and nurturing good character, acquiring sound knowledge, acting with wisdom and gentleness, and prioritizing actions according to capacity, Muslims can effectively embody this divine trust and contribute to the moral flourishing of humanity, thereby fulfilling their role as the “best nation produced for mankind.”
References:
- Quran 3:104: Surah Ali ‘Imran, Verse 104.
- Quran 3:110: Surah Ali ‘Imran, Verse 110.
- Quran 16:90: Surah An-Nahl, Verse 90.
- An-Nawawi, Imam Yahya ibn Sharaf. The Forty Hadith of Imam An-Nawawi. Hadith 25 and Hadith 34. (Accessible in various translations and commentaries.)
