“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
This ayah deals with a very important principle in Islam which runs contrary to the prevailing modern concept of not to stand on judgement on anybody and not to criticize anybody lest s/he is offended. In view of its importance this theme is repeated in the Quran in many other ayahs.[3]
The eminent research scholar and mentor Javed Ahmed Ghamdi points out that this is one of the three basic differences between the Islamic and Western philosophy: Islam wants us to discuss and debate with each other and about one another whereas the Western thinking wants an individual to be left alone to do what he wants and how he wants. I had discussed this problem in an earlier blog in February 2014 Da’wah by Muslims, its Decree, Style and Audience as per the Holy Quran and Sunnah based on a different ayah. As I have mentioned there are several ayahs in the Quran on this subject. The index ayah dwells on the same subject from a different angle. I think it is worth while taking it on even at the cost of some repetition.
At the end of my search on the meaning of this ayah, I still stand puzzled and unsure. Why, why can I not get to the bottom of the problem. Nasr Sayyed Hossien et al came to my rescue and encouraged me when I read in their recent exegesis The Study Quran “In Islamic history, these ideas (i.e. the concepts of enjoining right and forbidding wrong) have been invoked in discussions regarding the legitimacy of political rebellion, the right to privacy, the speaking of difficult truths to those in power, and the balance between personal and communal responsibility. There is a wide range of opinion among jurists and theologians regarding how obligatory enjoining right and forbidding wrong are and in what situations such obligation would apply”. I feel presumptuous to try and solve a dilemma which has eluded our great scholars over the centuries. But you and I have to face the predicament and make some meaning out of it so that we can follow the dictates of Allah Ta’aala Subhanahoo. I therefore , intend to present some of the views and discuss them from the level and perspective of you and me—the PPK Muslim; Proud, Practicing and Knowledgable. Since this such a controversial topic, it would be wise for me to quote scholarly opinions as much as possible to earn your confidence. So help me O God Almighty.
“It has been said here that Muslims are not to rest at the correction of what they think and do
individually; but they should, along with that, be affectionately concerned with the good of other brothers and sisters in faith. By doing so, the whole community shall have the benefit of keeping its stance correct at all times, and at the same time, this will guarantee closer mutual cooperation and unity” declares Mufti Mohammed Shafi in the tafseer of this ayah in his classical tafseer Ma’aariful Quran. This is the generally accepted interpretation of this and similar ayahs. However it is the application of this broad principle that leads to controversies. Once again I would emphasize that this opposes the modern and popular concept, even by Muslims in Europe and US of “not to judge others.” It is regarded as taboo to give your opinion on others or their actions. “I do not judge others” is a frequent retort in a conversation. Up to a point it is a commendable attitude; why judge anybody without any reason. But as we learn from this ayah, analysis and judgement is frequently unavoidable for the spiritual health of the individual and the community at large.
As far as the individual is concerned, s/he primarily needs self teaching and correction based on her/his taqwaa and education. Community spiritual health is the main stumbling block. Who does is it and how? Should we be concerned about our brothers and sisters? We Muslims have a strong bond of unity. Does this include a duty to enjoin each other the good deeds and forbid the bad ones? The following ayah certainly puts this responsibility of maintaining the moral health of the community on all it’s members:
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“Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong”
A hadith is narrated in by Tirmidhi and Ibn Majah, that the Holy Prophet has said “By Him in whose hands is my life, you must bid the Fair and forbid the Unfair lest Allah inflicts upon you a severe punishment; you shall then pray to Him (for mercy) but your prayer shall not be answered”. Mufti Mohammed Shafi confidently concludes “All these citations leave no doubt about the fact that the duty of
bidding the Fair and forbidding the Unfair falls on every individual of the community. The liability will, however, be proportionate to everyone’s ability, which is true in the case of all other Islamic injunctions”.
It is imperative to have sound and reliable knowledge of Ma’roof and Munkar before embarking on advising others. Also one is not required to put oneself in danger by this act. This act of enjoining/forbidding will be obligatory if the deed under discussion is obligatory. If the deed is commendable so will be the act. This duty is relevant on a Muslim only when he observes the act being done or discussed. For the overall and general problems in the community the agencies of the governing authority come in.
The ayah starts by suggesting that “And there has to be a group of people from among you…” for this purpose. These are folks specially trained in the science of Quran and Sunnah of the Holy Prophet and also disciplined in the art of preaching. This aspect is forcefully demanded elsewhere in the Quran thus:
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“Nor should the Believers all go forth together: if a contingent from every expedition remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them,- that thus they (may learn)1 to guard themselves (against evil)”.
Is Allah Ta’aala Subhanahoo alluding to a particular community? This becomes questionable because six ayahs down in the same surah (referred to earlier) HE holds and praises the whole community for this purpose:
“Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong”.
So which is “a group of people from among you” mentioned in this ayah. I simply fail to produce a direct answer to this. I have to give in, once again to Nasr Sayyed Hossain et al to give their baffling explanation of the situation:”Some interpret the community here to refer to the elect of the Companions, though others believe that among you does not refer to a distinct group, since the entire Muslim community is praised in another ayah for enjoining right and forbidding wrong; as such it can be read as descriptive, giving the translation, “And may you be a community calling to the good . . ….But for others it is meant to describe a segment of the community, since many Muslims— such as many women and children and the elderly in general— would not be able to fulfill the requirements of enjoining right and forbidding wrong insofar as this requires influencing the actions of others. Many believe these commands are specific to the “ulamā”, or scholars, since an ignorant person might inadvertently call one to evil or enjoin what is wrong; many also see it as a communal responsibility that is fulfilled so long as some segment of the community is carrying it out.……Some interpret enjoining right and forbidding wrong to be the two kinds of good, mentioned in the first part of the verse, to which one calls others”.
The Tablighi Jama’at has probably taken its cue from this ayah. They seem to be doing good work in their own way. Mufti Mohammed Shafi has an opinion here “This means that tabligh or the act of conveying the message of Allah should be done by all Muslims generally, and by the special group particularly, among Muslims, fulfilling the duty of da’wah imposed by the Qur’an”. However more often than not this valuable and practical ayah has been twisted and distorted over time. The moral police of Saudi Arabia is an example.They had pushed back girls running out from their school building under fire because they did not have the scarf on their heads. Or the students of Jama’ate Islamiwho attacked and plundered five star hotels in Karachi because they were holding Christmas and New Year Parties. More recently force and violence has has been added to this equation by Al Qaeeda. The Talibaan have included death and destruction for girls and their schools. Lastly the ISIS has plumbed to the depth of human depravity in their use of ferocity and brutality. All in the name of following the dictates of these ayahs in our Holy Text.
Does this ayah call for Da’wah to non-Muslims? Despite some overlap, I think this is a different kettle of fish and should be addressed as such.
The terms Ma’roof and Munkar are not Shari’ah technical terms. They mean universal truths and falsehood recognised by all humanity in all ages. These have been inspired by God Almighty to each and every soul at the time of its birth.
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“And inspired it (with conscience of) what is wrong for it and (what is) right for it”
Thus, apart from religious training, it is the human innate moral consciousness (zameer) that the right appears as good and beautiful and the wrong as bad and ugly. The Prophet said, in answering a question about piety (birr), “Consult your heart. Piety is that by which the soul and heart find peace.” Let me quote Mufti Mohammed Shafi in this matter “The word ma’roof literally means “recognised” but as a Quranic term it includes all good enjoined by Islam, and promoted by all the Prophets during their respective ages. Since what is good is known and recognized, it has been referred to as Ma’roof”. Similarly, the word, munkar literally means ‘non-recognized’ or ‘alien”, but as a Quranic term it includes all evils and disorders about which it is well-known and recognized that the Holy Prophet declared them to be impermissible”. However he has restricted the definition to the Ummah only excluding rest of humanity. He emphasizes this again when he says “must be an act which is recognized by the entire Muslim Ummah as ‘fair’ or ‘unfair’ without any difference of interpretation”. He points out very rightly that the differences in the jurisprudence (Fiqh) of the four schools should not be addressed in this process.
To make confusion more confounded I would like to bring in Nasr Sayyed Hossain et al. Their long winded explanation of the term Ma’roof in The Study Quran is comprehensive: “Right renders maʿrūf, which can also be translated “honorable,” “decent,” “good,” or “fair,” and when rendered as a noun can refer to a courtesy or a kindness. It also means, literally, “what is known/ recognized” and in this sense denotes what is conventional, generally acceptable, customary, or familiar. In encompassing the sense of both custom and goodness, it resembles the root meaning of the English word “moral,” which derives from the Latin root that means “customs,” as does the word ‘mores’.” Further, they have this to say for the term ‘munkar’: “Wrong renders munkar, which can also be translated “dishonorable,” “indecent,” “bad,” or “foul,” and when rendered as a noun can mean atrocity or abomination or, literally, “that which is denied or disavowed.”
“Khair” is another term used in this ayah which means “good” in the lexicon. The Holy Prophet has explained this term by saying: “khair” means following the Quran and my Sunnah”. (Ibn Kathir)
Imam Amin Ahsan Ilahi extends the application of this ayah to right and wrong advocated by Shari’ah also. He also maintains that these have to be enforced by the authority of the law and government. He goes on to pronounce that the institution of “khilaafat” for Muslim becomes “wajib” by this ayah. It sounds a harsh statement. I have already discussed the emotive, popular and very controversial issue of khilaafat in an earlier blog
All Mankind is the Khalaa’if/Successors of Allah on Earth, declares the Holy Quran. How do Muslims and their Scholars translate this into their Theology, Shari’ah and political Beliefs? His student Javed Ahmed Ghamdi, the research scholar and mentor does not seem to agree with him. Ghamdi Sahib opines that this ayah refers to those in authority and power (the government for example) in the Muslim society. The institution of Friday prayers/khutba and the department of Police have been created, in his opinion for this purpose. The former deals with the right and wrong and the latter takes care of defaulters.
A ḥadīth often quoted in reference to this subject states, “Whosoever among you sees a wrong being done, let him change it with his hand, and if he is unable then with his tongue, and if he is unable then with his heart and that is the feeblest of belief.” We are told that “a wrong being done” calls for definite action; it should not be restricted only to an inner attitude. The hadith also suggests the action is subject to your capability and any lack of danger to yourself.
At the end the ayah states وَأُولٰئِكَ هُمُ المُفلِحون i,e they will be successful. Scholars find great depth in this word. Allaamaa Yousuf Ali describes thus:”Muflih, aflaha, fal a h: the root idea is attainment of desires; happiness, in this world and the next; success; prosperity; freedom from anxiety, care, or a disturbed state of mind; the opposite of ‘adhab’ which includes: failure; misery; punishment or penalty; agony or anguish”.
Allow me the audacity to figure out a take home message from all this fancy talk. It is pretty clear that the index ayah and the related ones included here command and ordain Muslims, all and one to be involved in the spiritual health of the community at large. The number of ayahs on this subject do not leave any doubt about this edict. Muslims are urged to learn from one another and to teach one another. Hence the modern idea of “do not judge others” has to be nicely chopped to conform to this injunction of the Holy Text. So far so good. As always, the devil is in the details: who does it and how is it done? First at the individual level: Analyse and judge every action and deed around you (without bothering at all about the actor or the perpetrator) to build and update your directory of Ma’roof and Munkar; it should be restricted to one’s sphere of influence; should be based on sound and comprehensive knowledge; discord and debate to be avoided; discussion and dialogue is the objective; juridical (Fiqhi) differences to be respected; the object is to learn and teach. Second at the collective level: I do not feel confident to form an opinion; perhaps different groups, associations and organizations including the government of a given community, state or country should plan and formulate a policy.
……..and Allah knows best.
May Allah Ta’aala bless us with true understanding–“fahm”–of our Deen, Aameen.
Dr. Khalid Mith
