By the Name of Allah the most Merciful
Comparison between Amr-Bil-Ma’roof and
Nahya-Anil-Munkar and Human Rights.
Islamic and Non Islamic point of view
By Hashim Hassan Ali Okera
We
are going to compare in brief Amr-Bil-Ma’roof and
Nahya-Anil-Munkar - Enjoining
the good and forbidding the evil, and Human Rights according to the both
Islamic and non Islamic perspective in very simple language. As the matter of
fact Amr-Bil-Ma’roof and Nahya-Anil-Munkar and Human Rights are completely two different things. One is an
"order" of direct involvement in one's life and the other one is charter
adopted by ruler, government, agencies or organization.
Enjoining the good and forbidding the evil are two of the most
prominent Islamic Principles. I started learning and memorising this word “Amr-Bil-Maruf and Nahiy-anil-Munkar”
when I was 5 years old in Madresa (Traditional
Islamic School). Every Muslim child is taught Amr-Bil-Maruf and Nahiy-anil-Munkar; which is part of Furu’-ad-Deen from childhood.
Islam has laid great emphasis
on their performance as evidenced in the Holy Qur’an and Ahadith (The Traditions of Prophet Mohammad s.a.w.) and the Imams of the Ahlul-Bayt (a.s.) (The 12 Successors
after Prophet Mohammad s.a.w.w.) Performance of Amr-Bil-Ma’roof and Nahya-Anil-Munkar is not only confined to a particular group of people or individuals but
extends to include all who are covered by the rules outlined below irrespective
of being an religious scholar, a ruler, a rich or a poor person. It is obligatory
wajib upon each and all believers similar
to other articles of Furu’-ad- Deen.
And that there should be among you a group who call
(mankind) unto virtue and enjoin what is good and forbid wrong; and these are
they who shall be successful (Holy Qur’an 3:103). The Holy Qur'an enjoins us again and again to wish
for good to each other do amr-bil-ma'roof
and nahya 'anil munkir and live healthy life in this universe.
The Holy Prophet
(s.a.w.w.) said: "A person who sees an evil act being committed should
take action to prevent it, if he is capable of doing so, and if he cannot do
that, he should speak out against it, but if he is not able to do even that, he
should detest in his heart. "The
world is like a ship and mankind its passengers. The welfare of all depends
upon the safe conduct of each. If anyone is found making a hole on the side of
a ship, he must be stopped."
"He who does amr-bil-ma'roof and nahya
'anilmunkir is the vicegerent on the earth of Allah, His Prophet and His
Book."
Imam Amir ul Mu'mineen
Ali (a.s.) said: "He who abandons forbidding what is wrong
theoretically and practically (and is indifferent while seeing vices committed)
is a moving corpse amongst the living."
Now there is tendency
of conflict by the action amr-bil-ma'roof and nahya 'anilmunkir. Some very narrow
minded people might consider it as interfere in one’s private life. That is
completely misinterpreted to enjoin what is good and forbid what is wrong in
polite way is not interference. But it is solidarity, brotherhood and love. If
the community is like one body it becomes vital to every individual to take
care of the community. To remind fellow
human beings about all good deeds and to protect him from his evil deed is
indeed humanitarian act that every individual should practice it.
Islam safeguards an individual's right to privacy
in the strongest possible terms. In suratul Hujaraat Ayah 12 Allah says: "O
you who believe! Avoid much suspicion, for indeed suspicion (in some cases) is
a sin. And spy not, nor backbite one another. Would one of you like to eat the
flesh of his dead brother?"
Islam has positively adopted them, that social justice may spread
among men, that no evil deed, no aggression, and no oppression may stay in the
general life of people. In this regard, Imam Zayn al Abidin pbuh who witnessed
the tragedy of his family and all beloved Ahlul Bayt a.s. from Prophet Mohammed
s.a.w. to his father Imam al Hussain a.s. and his followers in Ahlul Bayt a.s.
with all hardship, oppression and grieve he resisted still he did not stop
speaking and implementing “Amr-bil-ma'roof and nahya 'anil munkir”.
Imam
Zayn al Abidin pbuh said, “He who leaves enjoining the good and forbidding
the evil is like him who leaves Allah’s Book behind him, unless he shows
precautionary decimation.” “Amr Bil Maruf and Nahiy anil Munkar”. He
said “Allah, the Glorified, sent the Prophets and the Trustees (of
authority) to speak, not to keep silent. (They did not) deserve the Garden
through silence; rather through speech. I cannot equate the sun with the moon.”
This is all clear that Islam is build up
with justice and enjoining good with fellow human being and not committing any
evil. Enjoining the good and forbidding the evil is a coin with two
sides 1) To invite people to do good and 2) protecting the society to stop
committing evil deeds. This order is not
to put anybody’s life in risk or danger thus Imam Zayn al Abidin a.s. the Fourth
Successor of Shia Muslim after Prophet Muhammad s.a.w. said, when he was asked
about the precautionary dissimulation, and he answered: “(He practices it)
when he is afraid of a tyrannical ruler.” "Amr-bil-ma'roof and nahya 'anil munkir are
the most important obligations because upon them depend the performance of all
other obligations. If amr-bil-ma'roof and nahya-'anil-munkir are done the
earth will become a safe place, enemies will be subdued and all other affairs
discharged satisfactorily"
Let us reflect upon the cause of
the martyrdom of Imam Hussain (A.S.) (the 3rd Successor after the
Prophet Mohammad s.a.w.) and the statement made by him. Before leaving Madinah
Imam Hussain a.s. made a will and handed it over to his brother Muhammad Hanafiya.
In this will Imam wrote:"My mission is to reform the Muslim community
which I propose to do by Amr Bil Maruf
and Nahiy anil Munkar, inviting them to the good and
advising them against evil. It is not my intention to set myself as an insolent
or arrogant tyrant or a mischief maker".
Islam is not a religion in
the spiritual sense of the word only; it deals with all aspects of human life.
Islam also seeks to create peace and harmony in the social life of a Muslim
society. It has instituted ways to promote good and prevent evil in the
society. The social principle is relevant on the individual level as well as
social level. We have to promote good and prevent evil within the sphere of our
own family and friendship circle as well as within the Muslim community and the
human society at large.
The Prophet of Islam pbuh
said that, "My followers will be in good condition as long as they bid
each other towards the good, forbid each other from the evil, and co-operate
with each other in good deeds. If they do not do this, then the heavenly
blessings will be lifted from them and some evil ones among them will be
imposed over them as a ruler. In that state, they will have no helper, neither
on the earth nor in the heaven." In the same line, Imam Ali ibn Abi Talib
a.s. said: "Verily the people before you perished because when they
committed sins, the Rabbis and the Priests did not forbid them from it. And
when the people became submerged into sins and the Rabbis and the Priests did
not forbid them, then the chastisement came down upon them. Therefore, bid
towards the good and forbid the evil: and know that bidding towards the good
and sustenance."
On
the other hand the westerners or non Muslim adopted not to involve in enjoining
good and forbidding evil in one to one basis just because they find it is
interferences in individual's private lives. On the contrary of Muslim
neighbourhoods or Muslim communities' one can find all kinds of evil one can
think about in non Muslim communities with the exception of those families who
are strict on their fellow members and prevent from bad and evil deeds. There
are some non Muslim communities who do not consume alcohol, drugs etc and also
protect their children from consuming alcohol, drugs etc. Such families are
somehow protected; because alcohol, drug and other kind of intoxication is the
mother of all evil in the society.
This
is a true story of Toronto City in Canada that I want to share. During 2007 the
whole neighbourhood in the social housing was corrupt with all kinds of evil
you name it. Other neighbourhood and the Toronto city was so much worried as
the image of Toronto city was getting worse and worse other good people started
move to the York Region. Suddenly I do not know how and who advised them one by
one those corrupt family were replaced by Muslim families. Now in that same
neighbourhood majority of Muslims live with harmony, bidding each other towards
the good and forbid each other to the evil. Now this neighbourhood is
considered as one of the best neighbourhood in Toronto City. (2011)
Let
us have a look at Human Rights in brief. Maulana Maudoodi, the prominent Muslim
scholar of 20 centaury, in his book 'Human Rights in Islam'; As far as my
knowledge goes the Westerners had no concept of human rights and civil rights
before the seventeenth century. Even after the seventeenth century the
philosophers and the thinkers on jurisprudence though presented these ideas,
the practical proof and demonstration of these concepts can only be found at
the end of the eighteenth century in the proclamations and constitutions of
America and France. After this there appeared a reference to the basic human rights
in the constitutions of different countries. But more often the rights which
were given on paper were not actually given to the people in real life.
The
Islamic Approach: The second point which I would like to clarify at the very
outset is that when we speak of human rights in Islam we really mean that these
rights have been granted by God; they have not been granted by any king or by
any legislative assembly. The rights granted by the kings or the legislative
assemblies, can also be withdrawn in the same manner in which they are
conferred. The same is the case with the rights accepted and recognized by the
dictators. They can confer them when they please and withdraw them when they
wish; and they can openly violate them when they like. But since in Islam human
rights have been conferred by God, no legislative assembly in the world, or any
government on earth has the right or authority to make any amendment or change
in the rights conferred by God. No one has the right to abrogate them or
withdraw them. Nor are they the basic human rights which are conferred on paper
for the sake of show and exhibition and denied in actual life when the show is
over. Nor are they like philosophical concepts which have no sanctions behind
them.
According
to the Qur'an, human life and the Human Right are sacrosanct. There are
hundreds of verses emphasizing the Rights of Individual, men, women and the
Mother Nature. "And do not kill the soul Allah has forbidden, except for
right". (SurahBanilsra'il,17:33)
"... whoso killed a soul not for retaliation for a soul slain, nor for corruption done in the land, shall be as if he had slain mankind altogether; and whoso gave life to it, shall be as if he had given life to mankind altogether." (Suratu-l Ma'idah, 5:32).
"... whoso killed a soul not for retaliation for a soul slain, nor for corruption done in the land, shall be as if he had slain mankind altogether; and whoso gave life to it, shall be as if he had given life to mankind altogether." (Suratu-l Ma'idah, 5:32).
"O
mankind,We have created you from a male and a female; and We have made you into
tribes and sub-tribes that you may recognise one another. Verily, the most
honourable among you, in the sight of Allah, is he who is the most righteous
among you. Surely, Allah is All-Knowing, All-Aware." (49:13).
As the results
of the activities of individuals are linked with one another and since everyone
wants to benefit from them, forcibly, inconvenience and conflict of interests
are indispensable elements of this contact and constant relation. It is
needless to say that material benefits are normally the source of all kinds of
differences, animosities, and loss of sincerity. In order to maintain sincerity
among people, society requires a series of regulations, the observance of which
prevents disturbance and chaos. It is
self-evident that if no laws and regulations for the management of the society
exist, there will be a chaos in which human society cannot survive even for a
single day.
Certainly, these
rules vary from one society to another based on the extent of civilization or
savagery of tribes and nations, and the level of understanding of societies and
their governments. In neither case is a society free from the need of a series
of traditions and regulations which are at least respected by most of its
members. In the history of mankind, never has a society evolved without
possessing common rites, traditions, and regulations.
As
man performs all his actions with his own free will and choice, he feels a sort
of freedom of action for himself. By considering this freedom of action as
"absolute", that is, "unconditional", he wants total
freedom and escape from any restriction.
For
this reason, man suffers from any prohibition and deprivation inflicted on him.
Finally, he feels compelled and senses failure whenever a restriction is
imposed on him. Therefore, no matter how small the number of social
regulations, they are against man's freedom-seeking nature because they limit
him to some extent. On the other hand, he finds that if he disagrees to
forfeit a part of his freedom by abiding by the laws for the sake of the
protection of society and its order, a chaos will result that will suddenly
annihilate all his freedom and peace. This is just as if he seizes a morsel
from others when others will undoubtedly seize morsels from him. In like
manner, if he oppresses others, they will oppress him as well. Therefore,
in order to maintain some freedom for himself, he dispenses with a part of his
freedom and inevitably respects social regulations.
The Prophet Mohammad
s.a.w. Treaty of Hudaybiya as well as Amirul Mo'menin Ali ibn Abi Talib a.s.
stand during the time of elected by some Muslims Khalifa Abubakar, Khalifa Omar
and Khalifa Othman and the Imam Hassan's Treaty with Muawiya was completely build-up
to protect Human Rights and to avoid more bloodshed in the Muslim community.
In Islam Amirul
Mo’menin Imam Ali ibn Abitalib a.s. formulated such
firm rules and presented such solid views for the rights of the human beings
and the welfare of the human society, that their roots penetrate into the
depths of the earth and their branches extend up to the heavens. All the social
sciences which are prevalent at present mostly confirm these views and
principles. Although these modern social sciences may be given many names, and
may be presented in various forms, their object is one and one only that the
human being should be protected from oppression and there should be formed a
society, which should protect human rights in a better way -a society in which
human dignity should be respected and the freedom of word and action should be
safe to such an extent that none should be hurt.
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The rules lay down by Amirul Mo'menin Ali ibn Abi
Talib a.s. (The 1st successor of Prophet Mohammad s.a.w.) regarding human rights appear to be better
and more useful as compared with the declaration made by the U.N. on the
subject. Amirul Mo'menin Imam Ali a.s. views and ideas regarding Human Rights,
civil rights and common rights in the light of his various testaments,
letters and orders sent by him to his governors and other officers and have
dealt with them in separate chapters. Hence it should be quite easy for a
researcher to get fully acquainted with rules and regulations set forth by
Ali regarding human rights by referring to the relevant Books.
To conclude, there
is very big difference between Amr-Bil-Ma’roof
and Nahiy-anil-Munkar and Human Rights. When it comes
to the Amr-Bil-Ma’roof
and Nahiy-anil-Munkar it is ‘order’ to every individual
first to be good in all aspects and avoid all evil deeds. Then to involve
himself to enjoin good and avoid deeds that harms the individual as well as
the society; starting from the family members, neighbours and fellow
brethren. This is solidarity, the love and brotherhood amongst
the community and neighbourhood. It is clear that
Muslims from childhood are taught to be good to themselves and not involve in
such evil action as well as to advise fellow brethren to do good and to avoid
from all evil deeds. It is unfortunate that some international terrorists group enemy
of Islam and enemy of humanity, carrying the banner Islam or Islamic Shari’a
killing innocent people in this 21 centaury. It is clear that Islam, The Holy
Qur'an and Islamic Shari'a is built with 'enjoining good and forbidding evil,
human rights as well as all creatures right. One should study the Islam
through the teachings of 12 Successors of Prophet Mohammad s.a.w. rather
looking to the action of the individuals.
Islamic
Shari'a has been misunderstood by
many western people and non Muslims at large. I will not exaggerate if I say
that it is neglected by western regime or the churches to mislead their own
people to prevent them to look for better alternative faith that is
completely build upon human rights, brotherhood and love. Islamic Sharia does not only give full rights
to the human beings but preserved all rights of other creatures as well as
nature. The Holy Qur’an the holy book of Muslims say: "You are the best community raised up for mankind."(Suratul aale-Imran Ayah 110). And the whole world
is regarded as one community regardless of color, race, sex, culture,
language and country. It is only Islam on this universe that has so wonderful rules and
regulations that protects everything and considers all human beings as a
community.
Islam has
laid Human Rights fourteen hundred years ago that gave to man through the
Prophet Mohammad s.a.w.w. and the Holy Qur'an, to those who were at war with
each other and to the citizens of its state, which every believer regards as
sacred as law. On the one hand, it refreshes and strengthens our faith in
Islam when we realize that even in this modern age which makes such loud claims
of progress and enlightenment, the world has not been able to produce jester
and more equitable laws than those given 1400 years ago. On the other hand it
hurts one's feelings that Muslims are in possession of such a splendid and
comprehensive system of law and yet they look forward for guidance to those
leaders of the West who could not have dreamed of attaining those heights of
truth and justice which was achieved a long time ago. Even more painful than
this is the realization that throughout the world the rulers who claim to be
Muslims have made disobedience to their God and the Prophet as the basis and
foundation of their government. May God have mercy on them and give them the
true guidance."
Thus, Amr-bil-Ma’rouf and Nahiy-anil-munkar
is solidarity, brotherhood and love to each other and Human Rights is
protection and freedom to individual or any group’s life within the
boundaries.
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References:
·
Islamic
Teachings in Brief by Allamah Tabataba'i
·
The History of
Current Events - Mulla Bashir Rahim http://www.al-islam.org/history/history/br2.html).
·
The Life of
Imam Zayn al Abidin - by Baqir
Sharif al-Qarashi, First Addition 1421/2000
page 346
·
Islam- Faith,
Practice & History - by S.Muhammad
Rizvi 1st Edt 1425 -1383 – 2004
·
HUMAN RIGHTS IN
ISLAM 'Allamah Abu al-'A'la
Mawdudi al Tawhid Journal, vol. IV No. 3 Rajab- Ramadhan 1407
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