Commentary

In the previous verses (102 - 103), Muslims were given two principles which guarantee their collective wellbeing. If everyone practiced Taqwa and made Islam his linkage with Allah,-the result will be that individual life will be corrected and the collective strength of Muslims will come in its wake.

In the present verses': وَلْتَكُن مِّنكُمْ (104 - 105), yet another dimension of the proposed system has been added. 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.

Collective well-being of Muslims depends on two things:

These are:

L Self-correction through Taqwa and a firm hold on the 'cord of Allah' through the Qur'an and the Faith.

2. The correction of others through call دعوۃ (da'wah) and positive propagation.

The second article of guidance appears in the opening verse which says: and there has to be a group of people from among you ...' So, the gist of the previous and the present verses is that one must correct his or her deeds and morals in the light of what Allah Almighty has sent as the Law, and with it, one must be concerned that other Muslim brothers and sisters do the same. The subject appears in Surah al-` Asr:

إِنَّ الْإِنسَانَ لَفِي خُسْرٍ‌ ﴿2﴾ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ‌ ﴿3﴾

Except those who believe and do good deeds and invite each

other to truth and invite each other to patience. (103:2, 3)

In order that Muslims have a firm bond of unity, they must relate to Allah, and in order that this bond stays firm through the ages, it is necessary that Muslims consider it their obligation to enjoin what is good in accordance with the dictates of the Qur'an and the Sunnah on their brothers and sisters in faith, and to stop them from what is not good. The purpose is that 'the cord of Allah' should not slip out of one's hands. This was succinctly illustrated by my well-known teacher, Shaykh al-Islam, Maulana Shabbir Ahmad ` Uthmani (رح) who said:

"There is no way this 'cord of Allah' can break. That one loses his hand-hold on it is, of course, possible."

It is to offset this danger that the Holy Qur'an asks Muslims to go on educating other brothers and sisters in faith exhorting them to good deeds and holding them back from the bad ones. This will become a collective effort to stay with Allah and His commands and collective will be their gains in this mortal world and in the Hereafter. There are other proofs in the Holy Qur'an which show that the responsibility of mutual self-correction has been placed on the shoulders of each Muslim.

Cited above, you have seen the statement made in Su-rah al-'Mr. Elsewhere, in this very Surah ` Al-` Imran, it is said:

كُنتُمْ خَيْرَ‌ أُمَّةٍ أُخْرِ‌جَتْ لِلنَّاسِ تَأْمُرُ‌ونَ بِالْمَعْرُ‌وفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ‌

You are the best Ummah raised for mankind. You bid the Fair and forbid the Unfair. (3:110)

As is clear, here too, the obligation - to bid the Fair and forbid the_ Unfair' - has been assigned to the whole community. That they discharge this responsibility is the reason that they are placed higher over other communities. Similarly, there are a large number of sayings of the Holy Prophet ﷺ in this connection. As narrated in Tirmidhi and Ibn Majah, the Holy Prophet ﷺ has said:

والذی نفسی بیدہ لتامرون و لتنھون عن المنکراو لیوشکن اللہ ان یبعث علیکم عقابا من عندہ ثم لتدعنہ فلا یستجیب لکم

By Him in whose hands is my life, you must bid the Fair and forbid the Unfair lest Allah inflicts upon you a severe punish-ment; you shall then pray to Him (for mercy) but your prayer shall not be answered.

In another hadith, the Holy Prophet ﷺ said:

من رای منکم منکراً فیغیرہ بیدہ ، فان لم یستطع فبلسانہ، وان لم یستطع فبقلبہ ، وذلک اضعف الایمان

Whoever from among you sees that an evil is being committed then, he should change it with his hands. And if he is unable to do that, then, with his spoken word. And if he is unable to do even that, then, with his heart (i.e., abhor it taking it to be evil) and this is the weakest degree of faith.

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. You may have noticed in the hadith just quoted above that the obligation varies with ability.

Now, each function requires a different ability. First of all, the ability to bid the Fair depends on a correct knowledge of the Fair and the Unfair as such. One who cannot distinguish between the two or does not have a full knowledge of his undertaking would not be the right person to go out to others to bid the Fair and forbid the Unfair. Obviously, this would create disorder instead of discipline. It is quite possible that such a person may, because of his lack of knowledge, forbid something Fair or bid something Unfair. So, one who does not know the Fair and the Unfair is obligated to find it out, get to learn the معروف Ma` ruf and منکر Munkar as determined by the Shari` ah of Islam and then he can go ahead and make these known to others as part of his community service. Let this be clear that until such time that one has acquired the prerequisites of this mission, it is not permissible for him to stand up for this service. These days there are places where many ignorant enthusiasts would stand and deliver a sermon without knowing the Qur'an or the Hadith, or worse still, sections of common people would use hearsay to pick up arguments with others as to how something should or should not be done. This method is not proper to correct the Muslim society. Indeed it will result in more disputes and bring destruction to it.

Similarly, it is also included in 'to bid the Fair' that there be no formidable danger or unbearable harm likely to affect the person involved. Therefore, it was said in the hadith quoted above that one should stop sin with his hands, that is, by this strength. If he is unable .to do so, let him do it with his tongue. If he is unable to do so with his tongue, he should at the least consider it bad in his heart. It is obvious that 'not being able to stop it with his tongue' does not just mean that this person's tongue cannot move. It simply means that he strongly apprehends that, should he open his mouth and speak the truth, his life will be taken or he will be subjected to some other serious injury or loss. In such a case, this person will not be taken as 'able' and he will not be called a sinner for the abandonment of bidding the Fair and forbidding the Unfair. It would be an entirely different matter, if he elects to stake his life and property in the way of Allah, bear all losses and still goes ahead and bids the Fair and forbids the Unfair, which is something many blessed Companions and their Successors have been reported to have done. This is determination at its highest, and a feat of great merit which raised their status in this world and in the Here-after. But, what they did was not obligatory on them.

The nature of this obligation requires that one bid the Fair and forbid the Unfair in what is necessary; this would be obligatory. If done in what is commendable; the act too would remain commendable. For instance, the five salats are obligatory, therefore, giving good counsel to the non-performer of salah will become necessary on everyone. The nawafil (optional prayers) are classed as commendable or desirable, therefore, giving good counsel on these will be commendable. Here, etiquette would require that while advising someone to do a commendable act, soft language and attitude must be adopted in all cases. Similarly, while inviting to an obligatory act, one should start with softness. However, he may resort to firmness in attitude if one rejects the soft call outright. It is common sight these days that people tend to object in case of what is commendable or indifferent rather strongly, but remain silent when people abandon what is obligatory.

In addition to this, this obligation will become operative for everybody when one actually sees something forbidden being done before his eyes. For instance, there is a person who is seeing that a Muslim is drinking wine, or stealing or raping, he will then be obligated with the duty to stop it to the best of his ability. If all this is not happening before his eyes, he is not liable to discharge this duty. Rather, this is the duty of the Islamic government to inquire into the crime, investigate and punish the criminal.

The words of the Holy Prophet ﷺ ، من رای منکم منکراً (Whoever from among you sees that an evil is being committed) point out to this principle.

Then comes another level of this function - that there be a dedicated group among Muslims devoted exclusively to the mission of calling people to the Faith and giving them right guidance towards it. Its single mandate and activity should be that it keeps calling people to the Qur'an and the Sunnah through word and deed. When it sees people less inclined towards what is good, or sees them indulging in evils, it should not fall short of pointing out what is good and preventing people from taking to the evil, of course, according to its ability. It should be realized that this great mission can be carried out fully and effectively only when the performers have a complete knowledge of questions involved, as well as, when they are conversant with methods that go to make the call effective in the light of Sunnah. It is for this reason that a particular group of Muslims has been charged with this responsibility as they are likely to take care of all ramifications of this effort.

So, in the present verse:

وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ‌ وَيَأْمُرُ‌ونَ بِالْمَعْرُ‌وفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ‌

it has been said: And there has to be a group of people from among you who call towards the good and bid the Fair and forbid the Unfair.

The first part of the verse' وَلْتَكُن مِّنكُمْ أُمَّةٌ translated as (And there has to be a group of people from among you) gives a hint that the presence of this group is necessary. In case, a government does not shoulder this responsibility, it will become obligatory on Muslims that they should establish and operate such a group, because the vital role of the Ummah depends on the existence of such a group. What are the major features of this group? The Qur'anic answer is يَدْعُونَ إِلَى الْخَيْر (who call towards the good). It means that this call of theirs shall be their primary objective. What does خیر 'khayr' or 'good' mean? The Holy Prophet ﷺ has himself explained it by saying: الخیر ھو اتباع القرآن و سُنَّتی that is, 'khayr' means following the Qur'an and my Sunnah. (Ibn Kathir)

Seen in a restricted sense, 'to bid the Fair and to forbid the Unfair' could have been taken to mean that doing so shall be needed only on special occasions when the evil or 'the Unfair' منکرات (munkarat) are seen being committed. But, the expression يَدْعُونَ إِلَى الْخَيْر who call towards the good) in the beginning makes it clear that the function of this group wi11 be to call towards the good, even when evil practices are not seen, or time may not have come to perform something obligatory.

For example, it is known that in the period between sunrise and Zawal (noon) no salah is prescribed by the Sharl'ah. But this group shall continue even in this period, to exhort people to perform salah when it is due. Or, take fasting which may not be due at a particular time, the month of Ramadan being far away, but that group will not shelve its duty and become complacent. Instead, it will keep reminding people about the month of Ramadan in advance, stressing on them that fasting will be obligatory at that time. In short, calling people to good will be the intrinsic duty of this group for all times to come.

Then, this 'call towards good' has two sub-levels:

1. Calling non-Muslims towards 'khayr', that is, Islam. This involves all Muslims. It means that every Muslim, in general, and this group, in particular, is responsible for giving the call of Islam, both by words and acts, to all peoples of the world. Therefore in a verse which enjoins jihad on Muslims, the true Muslims have been defined and praised in the following words:

الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْ‌ضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُ‌وا بِالْمَعْرُ‌وفِ وَنَهَوْا عَنِ الْمُنكَرِ‌

that is, 'true Muslims are those who when We endow them with authority in a land the first thing they do is to establish a system of obedience to Allah on His earth, of which salah is an outward expression, and raise their financial system on principles governed by zakah, and they make the bidding of the Fair and the forbidding of the Unfair their very purpose of life.' (22:41)

Only if, the Muslim community of today were to take to extending their call towards good to other peoples as their objective, all ills that have crept into our social frame through the blind following of non Muslim nations shall cease to exist. When a community resolves to unite for this great objective and becomes sure that it has to forge ahead among the nations of the world and that the responsibility of teaching and training them falls on its shoulders, will find that all its disunities have disappeared and there remains nothing but that wonderful goal in sight. The secret of the successes achieved by the Holy Prophet ﷺ and his noble Companions ؓ lies hidden behind this effort. It appears in a hadith that the Holy Prophet ﷺ

recited this verse وَلْتَكُن مِّنكُمْ (And there has to be a group of people from among you) and then said: This special group is the group of the noble Companions (Ibn Jarir). This is because each individual from among these blessed souls considered himself personally charged with the responsibility of calling people to good..

2. The second sub-level of this noble function is to call Muslims themselves towards the good. This means that تبلیغ 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 دعوۃ da'wah imposed by the Qur'an.

Again this call takes two forms as given below:

a). The first form will be that of a general and open call to good through which all Muslims will be educated into necessary injunctions and morals which have to be followed in Islam.

b). The second call would be particular and selective through which the objective will be to produce experts in the Muslim community, experts in the sciences of the Qur'an and the Sunnah. Another verse of the Holy Qur'an leads in this direction:

فَلَوْلَا نَفَرَ‌ مِن كُلِّ فِرْ‌قَةٍ مِّنْهُمْ طَائِفَةٌ لِّيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنذِرُ‌وا قَوْمَهُمْ إِذَا رَ‌جَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُ‌ونَ

So, why should it not be that a group from every section of them goes forth, so that they may acquire perfect under-standing of the Faith, and so that they may warn their people . when they return to them, that they may be cautious. (9:122)

Further on, this responsibility-bearing group has been identified as carrying the additional distinction وَيَأْمُرُ‌ونَ بِالْمَعْرُ‌وفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ that is, 'they bid the Fair and forbid the Unfair'.

The word, معروف 'ma` ruf literally means 'recognized' but as a Qur'anic term it includes all good enjoined by Islam, and promoted by all prophets (علیہم السلام) during their respective ages. Since what is good is known and recognized, it has been referred to as معروف 'ma` ruf .

Similarly, the word, منکر 'munkar' literally means 'non-recognized" or alien", but as a Qur'anic term it includes all evils and disorders about which it is well-known and recognized that the Holy Prophet declared them to be impermissible.

Keeping this in view, another point is worth-consideration. The Holy Qur'an could have used the word 'wajib' (what is obligating) instead of معروف 'ma` ruf, and the word معاصی 'ma` asi (sins) instead of 'munkar'., but it did not do so. The selection of the words معروف 'ma’ ruf and منکر 'munkar' maybe indicative of the principle that the subject of bidding the Fair and forbidding the Unfair1 must be an act which is recognized by the entire Muslim Ummah as 'fair' or 'unfair' without any difference of interpretation. As for the rules deduced through اجتہاد ijtihad, which have always been open for the different interpretations offered by the capable Muslim jurists, they should not be made an issue during the process of الامر بالمعروف والنھیٰ عن المنکر : 'bidding the fair and forbidding the unfair" It is a pity that such a wise Qur'anic principle is being generally neglected in the Muslim community, and the Muslims are made to fight each other on the secondary issues which can admit different interpretations. People tend to consider such efforts as some feat of piety while the evils which are held by the entire ummah unanimously as sins and are being committed in the community receive much less attention and often go unchecked.

1. It means that if a recognized school of Islamic jurisprudence, such as Hanafi school adopting a particular interpretation of Islamic law, has held an act as 'fair', the holders of an opposite view like Sh'afi'ites should not blame or reproach the former for their action, and vice versa. (editor)

Towards the conclusion of the verse, the commendable end of the group described therein has been enshrined in the following words:

وَأُولَـٰئِكَ هُمُ الْمُفْلِحُونَ

And it is these who are successful.

It simply means that, in reality, success is achieved by such people alone.

Primarily, this description applies to the great group of the Companions of the Holy Prophet ﷺ . They were the ones who rose with the great objective of calling towards the good and of curbing what was bad and in a very brief period of time conquered the entire world of their time. There were power centers of Byzantine and Persia which could not stop them and they went ahead teaching lessons in morality and purity and ushering around the light of righteousness and Godliness wherever they went.