Understanding the Concept of Amr bil Maruf and Nahy anil Munkar

(Enjoining Good & forbidding evil in Society)

Today, we're diving into the concept of Amr bil Maruf, and Nahy anil Munkar which in Arabic means "encouraging what is good and forbidding evil " This is a core Islamic principle that stresses the importance of promoting good actions and discouraging wrongdoing in our communities.

The roots of Amr bil Maruf go deep. They are grounded in the Quran and the Hadith, which are filled with plenty of Quranic verses and traditions of infallibles highlighting the importance of this duty. For instance, in Surah At-Tawbah verse 71, God emphasizes the collaboration between believing men and women to promote righteousness and prevent evil.

He says:

"The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong and establish prayer and give zakat and obey Allah and His Messenger..."

The Prophet Muhammad (peace be on him and on his progeny) himself set a strong example. He taught that enjoining good and forbidding evil are crucial, warning that neglecting these duties could lead to divine punishment. He also emphasized that these actions should be carried out with gentleness, justice, and moderation.

The Most Noble Messenger (peace be on him and on his progeny) has said:

“My nation will always be with good as long as its people enjoin good and forbid evil and assist one another in righteousness. If they do not do that, then blessings will be taken away from them and some of them will impose their rule over others, and there will be no helper for them on the earth or in the sky.” (Mustadrak al‑Wasāʾil, Vol. 12, P. 181)

Imam Ali (peace be upon him) has said: 

"The most beloved of the deeds to Allah, the Mighty and Sublime, are three: Prayer, and that is the right of Allah; enjoining good, and that is the most important of the obligations of the people; and forbidding evil, and that is the most significant of their rights against each other." (Usul al-Kafi (Book of Faith and Infidelity, Ch. "Amr Bil Ma’ruf")

Conditions:

According to the most knowledgeable jurists of the time, the following five conditions must exist for enjoining good and forbidding evil to be obligatory:

1. One must know what is good and what is evil, albeit in a general sense. Therefore, enjoining good and forbidding evil is not obligatory for someone who does not know what good and evil are and does not distinguish between them. Indeed, to enjoin good and forbid evil, it is sometimes obligatory to learn and know what is good and what is evil as a prerequisite.

2. One must deem it probable that it will have an effect on the wrongdoer. Therefore, if he knows that his speech and words are ineffective, the opinion held by most jurists is that he is under no duty and it is not obligatory for him to enjoin good and forbid evil. However, the obligatory precaution is that he must express in any way possible his disapproval and displeasure with the wrongdoer’s improper actions, even if he knows that it will not have any effect on him. 

3. The wrongdoer must intend to continue doing the improper and wrong actions. 

Therefore, in the event that the wrongdoer does not want to repeat his wrong actions, it is not obligatory to enjoin him to good and forbid him from evil.

4. The wrongdoer must not be legally excused in his improper and wrong actions; i.e. he must not believe that the improper act he did was permissible, nor must he believe that the good act he abandoned was not obligatory. However, if the evil deed is something that the Holy Legislator [Allah] is never pleased with – such as the killing of an innocent person – then it is obligatory to prevent it, even if the perpetrator is legally excused and he is not duty-bound.

5. The person enjoining good and forbidding evil must not be in danger of significant harm being inflicted to his person, reputation, or wealth. Furthermore, it must not cause excessive difficulty or unendurable hardship, except in the case where the good or evil act in question is regarded by the Holy Legislator [Allah] as being so important that one must endure harm and hardship in its cause.

Levels:

 Enjoining good and forbidding evil is carried out at different levels:

1. displaying heartfelt aversion; for example, by turning away one’s face from the wrongdoer, or not speaking to him, or not keeping company with him;
2. verbally advising and guiding;
3. physically enforcing; for example, by imprisoning the wrongdoer or any charges decided by the legal court.

It is necessary for one to start at the first and then the second level and to choose a method that will be the least troublesome and the most effective. However, the third level should be referred to the legal authorities to deal with it. 

In today’s world, this principle adapts to various social and cultural contexts, whether it’s encouraging friends to stick to their religious duties, promoting fairness in the workplace, or engaging in community service. It encourages proactive solutions to societal issues, emphasizing compassion, wisdom, and justice.

However, implementing this principle can be challenging, especially in diverse societies where beliefs and values differ. It’s all about finding the right balance between maintaining moral standards and respecting individual freedoms.

To wrap up, Amr bil Maruf, and Nahy anil Munkar, provides valuable guidelines for fostering kindness and moral integrity in our ever-changing world.

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