Doing what is right and forbid the wrongs

Source_

  1. Wikipedia:Enjoin what is good and forbid what is wrong
  2. my scans from Quran Burmese translations
  3. Forbidding Wrong in Islam: An Introduction, Michael Cook, Cambridge University Press 2003, A book review by Danny Yee

It is a duty upon every Muslim to call others away from sinful behavior, and to do so with wisdom, within the limits of our various abilities.

Our Prophet (peace be upon him) said:

  1. Whoever sees something wrong should change it with his hands.
  2. If he is unable to do so, then he should do so with his tongue.
  3. If he is unable to do so, then he should do so in his heart and that is the weakest of faith.” [Sahîh Muslim]

“အသင္တို႔အနက္ မည္သူမဆို

  • စက္ဆုပ္ရြံရွာဖြယ္အမႈကို ျပဳသည္ကို ျမင္ရလွ်င္
  • ထုိအမႈကို မိမိ၏ လက္ျဖင့္ ျပဳျပင္ေလာ့။
  • ထိုသို႔ လက္ျဖင့္ မျပဳျပင္ႏိုင္လွ်င္ မိမိ၏ ႏႈတ္လွ်ာျဖင့္ ျပဳျပင္ေလာ့။
  • ထိုသုိ႔ ႏႈတ္လွ်ာျဖင့္ မျပဳျပင္ႏိုင္ပါလွ်င္ ႏွလံုးသားျဖင့္ ျပဳျပင္ေလာ့။

ဤသည္ ယံုၾကည္မႈ၏ အားအနည္းဆံုးအခ်က္ပင္ျဖစ္သည္။”
(မြတ္စ္လင္မ္က်မ္း)

Enjoin what is good and forbid what is wrong is an often quoted phrase, used in the Qur’an. This expression is the base of the Islamic institution of hisbah and sometimes referred to by this word. Hisbah forms a central part of Islamic doctrine, and is explicitly referred to in the two of the Shi’a Branches of Religion, Commanding what is Just and Forbidding what is Evil.

Quranic examples

Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah. If only the People of the Book had faith, it were best for them: among them are some who have faith, but most of them are perverted transgressors.
Let there be people among you, who invite to the best [in religion]; and command that which is just, and forbid that which is evil; and they shall be happy.
Transliteration:

Waltakun minkum ommatun yadAAoona ila alkhayri waya/muroona bilmaAAroofi wayanhawna AAani almunkari waola-ika humu almuflihoon
  • Sura 7.157 translated by Sale
Those who follow the apostle, the unlettered Prophet, whom they find mentioned in their own (scriptures), – in the law and the Gospel; – for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); He releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the light which is sent down with him, – it is they who will prosper.”
Transliteration:

Allatheena yattabiAAoona alrrasoola alnnabiyya al-ommiyya allathee yajidoonahu maktooban AAindahum fee alttawrati waal-injeeli ya/muruhum bialmaAAroofi wayanhahum AAani almunkari wayuhillu lahumu alttayyibati wayuharrimu AAalayhimu alkhaba-itha wayadaAAu AAanhum israhum waal-aghlala allatee kanat AAalayhim faallatheena amanoo bihi waAAazzaroohu wanasaroohu waittabaAAoo alnnoora allathee onzila maAAahu ola-ika humu almuflihoona
  • Sura 9.71 translated by Sale
And the faithful men, and the faithful women are friends one to another: They command that which is just, and they forbid that which is evil; and they are constant at prayer, and pay their appointed alms; and they obey God, and his apostle: Unto these will God be Merciful; for He [is] Mighty [and] Wise.
Transliteration:

Waalmu/minoona waalmu/minatu baAAduhum awliyao baAAdin ya/muroona bialmaAAroofi wayanhawna AAani almunkari wayuqeemoona alssalata wayu/toona alzzakata wayuteeAAoona Allaha warasoolahu ola-ika sayarhamuhumu Allahu inna Allaha AAazeezun hakeemun
  1. It may be quite difficult for weak women, children, very poor and normal average persons who are not regarded as religiously well educated who have no much authority, ability or influence on others.
  2. How about the youngers or children to forbid or reprimand, rebuke, criticise or censure the elders and their own parents.
  3. How about the religious scholars?
  4. Could we criticize the authorities, government or rulers?
  5. Prying or spying or inquiring too inquisitively into a person’s private affairs is wrong and private rebuke is to be preferred to public shaming.
  6. How about Moral Police or Relagious Enforcing Officers or Religious policing?
  7. Is is better for the normal public to generally restrict this duty to include only prevention, reserving punishment to the state authorities.
  8. Another option is the avoidance of the duty, by emigrating or otherwise avoiding situations likely to bring one into contact with wrongdoing.

Anyway, calling people away from wrongdoing is a religious duty in and of itself, and remains a duty upon a Muslim.

A man will be brought forward on the Day of Resurrection and thrown into the Fire. His entrails will come forth from his throat and he will hang from them going around like a donkey goes around a mill.

The inhabitants of the Fire will gather around him and ask: “What is the matter with you? Didn’t you used to enjoin what is right and forbid what is wrong?”

He will reply: “Yes, I used to enjoin what is right but not do those things myself, and I used to forbid what is wrong but not refrain from them myself.”

[Sahîh Muslim (2989)]

Qur’an which reads: “Do you enjoin right conduct on others and forget to practice it yourselves and yet you recite the Scripture? Do you not have any sense?” [Sûrah al-Baqarah: 44]

In this verse, Allah rebukes these people and punishes them because they turn away from the truth though they know it full well. This makes them different from those who are ignorant of the truth, who if the come to know it would most likely follow it. They are not being punished because they called others to right conduct while being sinful. The point this verse is making is that they know full well what is right – the proof for that being their calling others to what is right – but did what is wrong in spite of their knowledge. This is why the verse concluded with the rebuke “Do you not have any sense?”

Enjoin what is good and forbid what is wrong is part of Fard al-kifaya (Sufficiency duty)

 Fard al Kifaya is a duty which is imposed on the whole ummah. One is not required to perform it as long as a sufficient number of community members fulfil it. 

When this Fard al Kifaya is combine with Fard al-ayn (Individual duty) which is the group of tasks that are every Muslim is required to perform individually as a duty, such as daily prayer salah, hijab or the hajj (pilgrimage) to Mecca at least once in a lifetime etc. we called it Fard (الفرض).

Fard is what the Lawgiver strictly requires to be done, and whose obligatory character is proved by definitive evidence.

Fard is what the Lawgiver strictly requires to be done, and whose obligatory character is proved by definitive evidence. Someone who denies the fard is considered a disbeliever (kafir), as he or she is denying what has been ordained by clear-cut and decisive texts. (Quite dangerous now!)

 

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