The Important Task of Muslims: “Enjoining Good and Forbidding Evil”

elfurqan.com – Amar ma’ruf nahi munkar is the specificity and privilege of the Islamic community that will influence the glory of the Islamic community. Therefore, Allah emphasizes it from faith in His word,

“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.” [Ali ‘Imran: 110]

Likewise, Allah distinguishes the believers from the hypocrites with this. Allah Subhanahu wa Ta’ala says:

“And 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 zakah and obey Allah and His Messenger. Those – Allah will have mercy upon them. Indeed, Allah is Exalted in Might and Wise.” [At-Tawbah: 71]

When presenting these two verses above, Sheikh Ibn Taymiyyah said, “In this verse, Allah Subhanahu wa Ta’ala explains that the Islamic community is the best community for all mankind. A community that is most beneficial and good to mankind.

Because they have perfected all matters of goodness and benefit with amar ma’ruf nahi mungkar. They establish it with jihad in the way of Allah with their lives and wealth. This is the perfect gift for mankind. Other communities do not command everyone to all good matters and forbid all evil.

They also do not strive for it. Indeed, some of them do not strive at all. As for those who strive – like the Children of Israel – most of their jihad is to drive the enemy out of their land. Like wicked and unjust people who fight not to call to guidance and goodness, nor for amar ma’ruf nahi mungkar.”

This is illustrated in the saying of Prophet Musa: “O my people, enter the Holy Land [Palestine] which Allah has assigned to you and do not turn back [from fighting in Allah’s cause] and [thus] become losers.”

They said, “O Moses, indeed within it is a people of tyrannical strength, and indeed, we will never enter it until they leave it; but if they leave it, then we will enter.”

Said two men from those who feared [to disobey] upon whom Allah had bestowed favor, “Enter upon them through the gate, for when you have entered it, you will be predominant. And upon Allah rely, if you should be believers.”

They said, “O Moses, indeed we will not enter it, ever, as long as they are within it; so go, you and your Lord, and fight. Indeed, we are remaining right here.” [Al-Ma’idah: 21-24]

Similarly, Allah Subhanahu wa Ta’ala says:

“Do you not consider the assembly of the Children of Israel after [the time of] Moses when they said to a prophet of theirs, “Send to us a king, and we will fight in the way of Allah”? He said, “Would you perhaps refrain from fighting if fighting was prescribed for you?” They said, “And why should we not fight in the cause of Allah when we have been driven out from our homes and from our children?” But when fighting was prescribed for them, they turned away, except for a few of them. And Allah is Knowing of the wrongdoers.” [Al-Baqarah: 246]

Then Allah Subhanahu wa Ta’ala created those who always inherit the main task of the Prophet Muhammad, even commanded this community to uphold it, in His saying:

“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.” [Al ‘Imran: 104]

This important task has a very wide scope, both in time and place. Covering all nations and peoples and continuously moving with jihad and dissemination to all parts of the world. This task has been undertaken by the Islamic community since the time of the Prophet Muhammad until now until the Day of Judgment.

Sheikh Abdul Qadir believed that enjoining good and forbidding evil is the most important principle for maintaining society and organizing goodness within it, even though there are still many damages left there.

Enjoining good and forbidding evil is a duty upon every Muslim, regardless of their position in society. The government must prevent evil with its hands, scholars prevent evil with their words, and the general public deny evil with their hearts. (Al-Ghaniyyah, 1/44, 45)

The scholars meant here are those who have the right to say something is good and permissible, or something is bad and forbidden. As for the rulers and the general public, their duty is to implement whatever the scholars have determined in those matters.

The scholars who occupy this position (determining what is good and bad) are the scholars who have followed the path of asceticism only, not others, their criterion is:

The enforcer of enjoining good and forbidding evil should be someone who has knowledge.
Knowing the evil he is prohibiting people from with certain knowledge (definitive), because it is feared that he will fall into suspicions and sins. Therefore, it is obligatory to prevent apparent sins without having to investigate the sins that have been concealed, because Allah has prohibited that.

The person who enforces enjoining good and forbidding evil should consider the great damage and danger that may befall him, his wealth, and his family. (Hakadza Dzhahara Jail Shalahuddin, p. 216)

Conditions in Enjoining Good and Forbidding Evil

Everything certainly cannot act haphazardly. Especially in matters of worship closely related to the public. Therefore, before enforcing enjoining good and forbidding evil, there are several conditions or provisions that need to be considered together.

Sheikh Abdul Qadir has established the steps of enjoining good and forbidding evil with the following conditions:

1. Implement it gently and with full compassion, not with words full of anger. It is mandatory to refine it with sympathy for humans because they have fallen into Satan’s trap.
2. Always be patient and humble, avoid lust, strengthen faith, judge wisely in handling their affairs.
3. Admonish the perpetrators of sin in a polite and good manner because admonishing politely is more likely to be accepted. If admonishing politely is ineffective, ask for help from righteous people. If there is still no influence, then bring him before the authorities.
4. Do not talk at length about the disagreements among scholars in front of those who commit such deeds. For example, the Hanbali school denies playing chess, while the Shafi’i school allows it. Therefore, discussing extensively on disputed matters will cause conflicts between other schools of thought and open doors to debates and hostilities. Being wise here is more obligatory. The manners of a knowledgeable person are prioritized over his knowledge. (Nasy’atu Al-Qadiriyah, p. 168)

The purpose of enjoining good and forbidding evil is to build a society on the pillars of goodness and to cleanse them from all forms of evil. In its implementation, this act of worship often encounters conflicts from the enemies.

Therefore, the provisions established by Sheikh Abdul Qadir are his view so that the implementation of enjoining good and forbidding evil does not lose direction or easily provoked by enemies. Thus, instead of achieving goodness, it may invite slander for the Muslim community itself. Wallahu ‘alam bis shawab!

Thus, enjoining good and forbidding evil in the perspective of Islamic law, hopefully, this will encourage us to implement and uphold it in life.

[Adapted from the As-Sunnah magazine, Edition 05/Year VI/1423H/2002M. Published by Lajnah Istiqomah Foundation Surakarta, Jl. Solo – Purwodadi Km. 8 Selokaton Gondangrejo Solo 57183 Phone. 0271-761016 – Indonesia]