Enjoining Decency and Forbidding Indecency

« Al-amrru bil-ma’roof » (=Enjoining decency) means to prescribe a course of action confirmed by the Islamic Law; and “an-Nahy ‘an al-munkar” (=Forbidding indecency) is to hinder and prevent evil deeds in the society. These two activities are the method meant by “al-‘amal as-salih” (= Good deeds), which is potential for a believer in applying God’s ordinances.

God’s ordinance to enjoin decency and to forbid indecency forces Muslim individuals to work together in applying God’s laws in the society: « There has to be a group of people among you calling to good and enjoining decency and forbidding indecency; those are the successful » (3 : 104).

In fact, the original text of that verse in Arabic could also mean: « All of you should become a community calling to good and enjoining decency and forbidding indecency; those are the successful ». It is understandable also because this verse was revealed after the establishment of the Muslim community in Madinah. God also says: « And the believers, both men and women, are allies of one another ; they enjoin decency and forbid indecency ; they observe prayer and pay zakat (alms), and they obey God and His messenger. Those God will have mercy on them. Truly God is Mighty, Wise » (9 :71). And says: “You are indeed the best community that has ever been brought forth for (the good of) mankind: you enjoin the doing of what is right and forbid the doing of what is wrong, and you believe in God. Now if the followers of earlier revelation had attained to faith, it would have been for their own good; (but only few) among them are believers, while most of them are iniquitous” (3:110).

The achievement of establishing that genial community by God’s Messenger Muhammad (God blessings upon him) was the fruit of his great efforts in educating them constantly during nearly 13 years in Makkah and 10 years in Madinah.

God says: “Indeed, God bestowed a favour upon the believers when He raised up in their midst a Messenger from among themselves, reciting to them His verses and to cause them to grow in purity, and to teach them the Book as well as Wisdom, though before, they were indeed in clear error” (3:164).

And that extraordinary achievement happened because God wanted it to be the highest example for Humanity forever. And it is expected from later generations, in different countries and times, that there may be people who manage to achieve subsequently examples nearer to that top genial example, as God says: “Verily, in the Messenger of God you have a good example for everyone  who looks forward (with  hope and awe) to God and the Last Day, and remembers God profusely” (33:21). The Prophet’s effort in raising that genial examplary community has been achieved by the Grace of God who said (addressing the Prophet): “And it was by God’s grace that you were lenient with them; had you been harsh and fierce of heart, they would have dispersed from about you …” (3:159). “And surely you are on an excellent standard of character” (68.4).

In the Qur’an also, God says: “O you who have attained to faith! It is but for your own selves that you are responsible: those who go astray can do you no harm if you (yourselves) are on the right path. To God you all must return; and then He will make you (truly) understand all that you were doing (in life)” (5:105).

The danger of four diseases:

Some people may think that this verse urges everyone to think only of him or herself. Imam Tirmizi reported in his Collection of Hadis, that Abu-Umayah As-Shaibani went one day to Abu Tha’labah Al-Khushani (one among the companions of the Prophet) asking him about the meaning of this verse. Abu-Tha’labah answered: O my dear! Fortunately you have found the right person to ask about it, because I myself have asked the Prophet (God’s blessings upon him) about this verse, and he said: “But first you all have to mutually enjoin one another to do good deeds, and forbid one another from doing evil deeds, until the time comes where you see people become inclined to stinginess and follow their whim, and when you see most people prefer the adornment of this life to what is in the Hereafter, and where each person is too proud with their own idea ... at that time, you have only to care about yourself and your kin, far from following the masses. Behold, it will come a time where whoever endures in his faith will live a very hard life, as if he is holding an amber in his hand. At that time anyone active in enjoining good deeds and forbidding evil doing, will get a reward (by God) multiplied by fifty”.

From this prophetic prediction we understand that there are four diseases in a society which could destroy it and which oblige a good Muslim to care only for his own self so that he can be safe from any of them. And we understand also, that the Prophet (God’s blessings upon him) was inciting the following generations to be steadfast in applying God’s ordinances, and warn them from being afflicted by those dangerous diseases.

Three steps:

Imam Muslim narrated in his Collection of Hadis the report of Abu Sa’id Al-Khudry that the Prophet (God’s blessings upon him) said: “Whoever among you sees evil doing being committed he should hinder it with his hand; if he is unable to do so, then with his tongue; and if he is yet unable to do (even that), then with his heart, and that is the weakest degree of faith”.

There are two dimensions to reflect on this prescription given by the Prophet (God’s blessings upon him): one is to see it pertaining a person or an authority able to make a real change of that evil that appeared in front of him, so he should stop it immediately.

The other dimension is that for a person who can only try to hinder that evil deed by admonition with his tongue (or of course by writing, etc.) then he should do it.

But the essential is that every true believer should detest any evil doing, and never concede to it.

Imam Muslim also narrated the report of Abdullah Ibn Mas’oud that the Prophet (God’s blessings upon him) said: “There was not a single Prophet among those who were sent before me who did not have disciples and companions who followed his ways and obeyed his commands. But afterwards other generations came whose words belied their deeds, and whose deeds were not in accordance with what they commended others to do. So, whoever strove against them with his hand (force or authority) is a (real) believer; and whoever strove against them with his tongue is a (real) believer; and whoever strove with his heart is a (real) believer; but beyond that there is no grain of faith”. That means, there is no reason for a real believer to stand neutral between right and wrong.