Enjoining Good and Forbidding Evil
Volume 2: Customs
The source text defines amr bi'l-maʿrūf and nahy ʿani'l-munkar as "the greatest foundation and pillar of the religion." Neglect of this duty is regarded as equivalent to the prophetic institution becoming non-functional, the collapse of religion, and the beginning of social decay. According to the text, this duty is farḍ kifāya upon Muslims; that is, when a group fulfills it the responsibility is lifted from others, but if it is entirely neglected the whole community is driven to disaster.
Summary
The source text defines amr bi'l-maʿrūf and nahy ʿani'l-munkar as "the greatest foundation and pillar of the religion."
Sections
A. Obligation and Virtue as the Pillar of Religion
Enjoining good and forbidding evil is not merely moral advice but a definite command established by the Qur'an and Sunna.
- Condition of Salvation: Based on Sūrat Āl ʿImrān, it is emphasized that those who attain salvation are only those who perform this duty.
- Social Protection: Abandoning this duty causes the prayers of righteous people not to be accepted and oppressive rulers to be imposed.
- Ranking: In some circumstances this duty offers a rank equivalent to the reward of fifty Companions for those who revive the Sunna in difficult times.
B. The Four Pillars and Conditions of Hisba
The text builds the act of admonition on four fundamental pillars:
| Pillar | Definition | Conditions / Important Notes | | :--- | :--- | :--- | | Muḥtasib (Admonisher) | The person who admonishes. | Must be legally responsible (sane, adult) and Muslim. A sinful person's admonition is permissible, but its effect is limited. | | Muḥtasab ʿalayh (Admonished) | The person committing the wrong. | Being human suffices; even if a child or insane person, they are prevented from the wrong (such as stopping them from drinking alcohol). | | Muḥtasab fīh (Wrong Act) | The act subject to admonition. | Must be a present, openly committed act that is not subject to scholarly disagreement (definitely forbidden or disliked). | | Iḥtisāb (Mode of Admonition) | The method of application. | Compassion, knowledge, and gradualism (from mild to severe) are essential. |
C. The Eight Degrees of Intervention
The process of preventing wrong is treated in eight stages, from mildest to most severe: 1. Perception (Learning): Noticing a wrong seen by chance without investigation (spying is forbidden). 2. Instruction (Informing): Teaching errors arising from ignorance in gentle language. 3. Exhortation and Counsel: Warning with fear of God's punishment and admonishing with compassion. 4. Rebuke and Scolding: Intervening with harsh words such as "O ignorant one, do you not fear God?" (Must not contain lies or slander). 5. Physical Intervention: Active prevention such as pouring out wine or breaking gaming instruments. 6. Threat and Intimidation: Frightening with the threat of beating or punishment. 7. Striking: Physically hitting with hand or foot (only to the extent needed). 8. Armed Struggle / Gathering Help: Intervention with helpers where personal strength is insufficient (At this point, due to the risk of fitna, the ruler's permission may be required).
D. Wrongs in Public Spaces
The text categorizes frequently encountered errors in social life by setting:
- In Mosques: Praying incorrectly (not observing proper postures), reciting the Qur'an incorrectly, preachers telling false stories.
- In Markets: Swearing falsely, concealing defects in goods, cheating in weights and measures.
- On Roads: Building structures or planting trees that narrow the path, loading animals beyond their capacity, throwing refuse on the road.
- In Bathhouses: Exposing private parts, keeping living images on walls, touching another's private area.
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Key concepts
- Farḍ Kifāya
- As stated in the verses (Āl ʿImrān 3:104), it is obligatory that a group among Muslims perform this duty. When one community fulfills it, the responsibility is lifted from the others.
- Condition of Salvation
- In the Qur'an, "those who attain salvation" are defined as those who actually perform this duty.
- Its Virtue
- The reason Muslims are described as "the best community" is their fulfillment of this duty.
Study questions
What is the primary evidence for regarding the duty of *amr bi'l-maʿrūf* as *farḍ kifāya* rather than *farḍ ʿayn*?
The phrase "Let there be a group among you" in Āl ʿImrān 3:104. This command shows that it suffices for a group—not the entire community—to perform this work.
Should one intervene when a child or insane person commits a wrong? Why?
Yes, one should intervene. Although a child or insane person is not legally responsible, their act (such as fornication or drinking alcohol) is in essence a wrong. This intervention is done "for God's sake" and aims to remove the ugliness of the act.
In what situations is the admonisher (*muḥtasib*) exempt from the duty of admonition?
The obligation falls away when the admonisher knows with certainty that serious bodily harm will come to himself or his close ones as a result of the admonition, or when he is certain his admonition will yield no benefit.
What does the prohibition of "*tajassus*" mean for the admonisher?
It is not permissible to listen behind walls, spy on the home, or smell the air to uncover someone's hidden sins. Admonition is possible only when the wrong is done openly or becomes apparent outwardly (through sound, smell, etc.).
What are the three fundamental moral qualities required in an admonisher?
Knowledge (to recognize the wrong), Godfearingness (to act for God's pleasure), and Good Character (to be compassionate and patient).