Author: Abdul Hai Lay'yan
The Divine Education Model in the Family of the Prophets (part 107)
Educational Guidance from the Story of Luqman the Wise (AS)
Guideline Nineteen: Raising Children to Love Righteousness, Perform Good Deeds, and Contribute to the Reform of Society
Allah the Almighty says: (وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنكَرِ) Translation: “And enjoin what is right and forbid what is wrong.”
This divine instruction embodies the principle of social reform. It is not sufficient for a believer merely to be righteous himself; rather, he is also required to strive for the moral improvement of those around him, for this is a responsibility entrusted to him. ¹ Therefore, educators should nurture those under their care with two essential and complementary responsibilities, just as Luqman the Wise (AS) instructed his son.
The first is self-reformation. Luqman (AS) referred to this by commanding his son to establish prayer, which also includes fulfilling all the religious obligations required of a Muslim so that his acts of worship may be complete.
The second is working for the reform of society in which a Muslim lives. Luqman (AS) pointed to this by advising his son to enjoin what is right and forbid what is wrong, for this principle is one of the greatest pillars of Islam and the noble mission for which Allah sent all of His prophets (peace be upon them all).
If this principle is neglected and both its knowledge and practice are abandoned, the mission of the Prophets (peace be upon them) is effectively suspended, religious commitment begins to disappear, weakness and complacency spread, misguidance becomes widespread, ignorance prevails, corruption takes root, divisions deepen, lands are ruined, and the servants of Allah perish—while people remain unaware of this destruction until the Day of Regret and Remorse.
For this reason, whoever strives to fill this void and revive this noble practice—whether by implementing it personally or by assuming responsibility for establishing and promoting it—has attained a tremendous virtue. Such a person revives a Sunnah that the passage of time has caused people to neglect and draws near to Allah through an act of worship whose rank surpasses many other acts of devotion.²
Likewise, anyone who enjoins good and forbids evil must possess sound knowledge of the matter he is commanding or prohibiting. This requirement varies according to the issue involved. If the matter concerns well-known religious obligations or clearly prohibited acts—such as prayer, fasting, adultery, consuming intoxicants, and similar matters—all Muslims are generally aware of them. However, if the issue involves subtle legal rulings or matters subject to scholarly interpretation (ijtihad), ordinary people are not entitled to intervene or condemn others regarding them. Rather, this responsibility belongs to qualified scholars, who may only denounce matters upon which there is scholarly consensus (ijmaʿ), since there is no room for condemnation in matters of legitimate scholarly disagreement. ³
Furthermore, the one who calls others to righteousness and forbids wrongdoing must ensure that his own conduct is consistent with what he preaches so that people will accept his words, respond to his call, and be positively influenced by his example.
The scholars have clearly stated that enjoining good and forbidding evil is not restricted to rulers or government officials but is a responsibility shared by all Muslims. Imam al-Haramayn (RA) stated that the evidence for this is the consensus (ijmaʿ) of the Muslim Ummah. During the earliest generations of Islam and those that followed, ordinary Muslims would advise rulers to do good and forbid them from wrongdoing. The Muslim community approved of this practice and never criticized them for fulfilling this obligation despite holding no official position. ⁴
A person who undertakes the duty of forbidding evil should also observe the following principles:
-
He should be a person of righteousness and virtue.
-
In seeking reform, he should deal gently and wisely with the ignorant, as well as with arrogant and oppressive individuals whose harm is feared, for gentleness makes acceptance of advice more likely.
Allah the Almighty says: (فَبِمَا رَحْمَةٍ مِّنَ اللَّهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لَانفَضُّوا مِنْ حَوْلِكَ) (Sūrah Āl ʿImrān 3:159) Translation: “It is by the mercy of Allah that you were gentle with them. Had you been harsh and hard-hearted, they would surely have dispersed from around you.”
Imām al-Shāfiʿī (may Allah have mercy on him) said: «مَنْ وَعَظَ أَخَاهُ سِرًّا فَقَدْ نَصَحَهُ وَزَانَهُ، وَمَنْ وَعَظَهُ عَلَانِيَةً فَقَدْ فَضَحَهُ وَشَانَهُ» Translation: “Whoever advises his brother privately has sincerely counseled and honored him; but whoever advises him publicly has exposed and disgraced him.” ⁵
-
If a person persists in misguidance and stubbornly clings to falsehood, and one is reasonably certain that firmness will not lead to a greater evil, then a decisive approach may be adopted. However, if there is strong reason to believe that taking physical action will result in greater harm—such as the loss of one’s own life or the lives of others—then physical intervention must be avoided, and one should limit oneself to verbal advice, admonition, and warning.
If even speaking out is feared to result in greater harm, then one should reject the wrongdoing inwardly in the heart. This is the meaning of the statement of the Messenger of Allah (PBUH): «مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ، وَذَلِكَ أَضْعَفُ الْإِيمَانِ» Translation: “Whoever among you sees an evil, let him change it with his hand. If he is unable to do so, then with his tongue, he will. If he is unable to do so, then with his heart—and that is the weakest level of faith.” (Ṣahiḥ Muslim, Book of Faith, Hadith No. 175).
Likewise, if a person can find others to assist him in fulfilling this duty, he may seek their help, provided that doing so does not lead to disorder, armed conflict, or warfare. If the wrongdoing falls under the jurisdiction of the relevant authorities, it should be reported to those responsible; otherwise, one should suffice with inward disapproval.
Moreover, enjoining good and forbidding evil does not mean spying on people, searching for their faults, investigating them, or violating their privacy. Rather, it applies only when one encounters an open and manifest wrongdoing, in which case one should strive to correct it according to one’s ability. ⁶
To be continued…
References:
- Al-Mawlā, Muḥammad al-Jād, Al-Qaṣaṣ al-Qurʾānī, p. 387.
- Al-Ghazālī, Iḥyāʾ ʿUlūm al-Dīn, vol. 2, p. 477.
- Ibid., vol. 2, p. 477.
- Al-Nawawī, Sharḥ Ṣaḥīḥ Muslim, vol. 2, p. 213.
- Al-Nawawawī, Sharḥ Ṣaḥīḥ Muslim, vol. 2, p. 214.
- Al-Nawawī, Sharḥ Ṣaḥīḥ Muslim, vol. 2, p. 215.
