This slide program explains the meaning of Munkar and Maroof. It explains in the light of Quran and Sunnah that we must avoid Munkar and adopt Maroof. We must forbid Munkar and enjoin Maroof

2. Allah commands justice the doing of good
and liberality to kith and kin and He forbids
all shameful deeds and injustice and
rebellion: He instructs you that ye may
receive admonition

4. Definition of al-Munkar
Al-Munkar is all that is prohibited by sharia or anything that
violates the sharia.
(Ma'ârijul-qabul bi-wushûl sharhi sullamil Ila 'ilmil-Usul. Bin Ahmad
Hafiz Al-Hakami)
“Al-Munkar is one name that covers everything banned by Allah.”
(Ibn Taymiyah quoted in Ma'âlimut-Tanzil. Abu Muhammad al-
Husayn ibn Mas'ud Al-Baghawi)
“Al-Ma'ruf is a name known to all his good deeds by reason or
shari'ah, while al-munkar is what is denied by both." Raghib al-
Ashfahani rahimahullah (d.. 425 H)

5. Ma’ruf (Virtue) & Munkar (Vice)
 Ma'ruf proclaims as
good and right
everything declared
by Allah and by His
messenger to be so.
 Taking this definition
as the norm, the term
Ma'ruf should denote
all the virtues and
good qualities that
have always been
accepted as "good"
by the pure and
unadulterated
human conscience.
 Munkar refers to
everything that Allah
and His Apostle
(peace be upon him)
have denounced as
evil.
 In the light of this
understanding, it
denotes all the sins
and evils that have
always been
condemned by pure
human nature as
"evil".

6. Categories of Ma’ruf and
Munkar
Ma’ruf
Mandatory
(Fardh and Wajib)
Recommended
(Matlub)
Permissible
(Mubah).
Munkar
Haram
Those things
which have
been prohibited
absolutely
Makruh,
Those things
which have
been disliked
and
discouraged

7. Common Moral virtues and
vices
 Justice,
 Courage,
 Honesty
 Truthfulness
 Compassion,
 Fidelity,
 Magnanimity
 Injustice,
 Cowardice
 Dishonesty,
 Falsehood
 Selfishness,
 Cruelty,
 Miserliness
• Moral virtues • Moral vices

8. Common Moral virtues and
vices
 Perseverance,
 Determination
 Dignity,
 Restraint,
 Politeness,
 Amiability
 Sense of
responsibility
 Devotion
 Impatience,
 Fickle-
mindedness,
 Snobbery
 Misbehaviour
 Rudeness
 Incompetence,
 Slothful
 Insincerity
• Moral virtues • Moral vices

9. Total plan
The Shari'ah does not, however, limit
its function to providing us with an
inventory of virtues and vices only
It lays down the entire plan of life in
such a manner that virtues may
flourish and vices may not pollute
and destroy human life.

10. Complete Code of Life embracing
all aspects of human life
Religious rituals,
Social and economic affairs,
Administration,
Rights and duties of citizens,
Judicial system,
Laws of war and peace and international relations.

11. What is nahi anil munkar?
It is obligatory for Muslims to stay
away from munkar

12. Who is responsible for forbidding
evil?
Individuals:
Prophet (SAW) said,”
Each one of you is a
leader and is
responsible for those
he leads”
Organizations:
Muhasiba is an
important function
in a Jama’ah.
Society:
Prophet (SAW) said that on
the day of Judgment a
neighbor will bring his case
against his neighbor
because he did not stop him
from evil and did not tell him
right from wrong.
Government:
Officials are
responsible to remove
evils in the society by
enforcing laws.

13. Al-Munkar" appears 15 times in
Quran
 Let there arise out of you a group of people inviting
to all that is good (Islam), enjoining Al-Ma'ruf (all
that Islam orders one to do) and forbidding Al-
Munkar (all that Islam has forbidden). And it is they
who are the successful. (‫عمران‬ ‫آل‬ ‫,سورة‬ Aal-i-Imraan
:3,104)

14.  You [true believers) are the best of peoples ever
raised up for mankind; you enjoin Al-Ma'ruf and
forbid Al-Munkar and you believe in Allah . And had
the people of the Scripture (Jews and Christians)
believed, it would have been better for them; among
them are some who have faith, but most of them are
Al-Fasiqun (disobedient to Allah). (‫عمران‬ ‫آل‬ ‫,سورة‬ Aal-i-
Imraan :3,110)

15. Quality of righteous
 They believe in Allah and the Last Day; they enjoin
Al-Ma'ruf and forbid Al-Munkar and they hasten in
(all) good works; and they are among the
righteous.
(‫عمران‬ ‫آل‬ ‫,سورة‬ Aal-i-Imraan,3:114)

16. Major Sin of people of the book
 They used not to forbid one another from Al-
Munkar (wrong, evil-doing, sins, polytheism,
disbelief) which they committed. Vile indeed was
what they used to do.
(‫المائدة‬ ‫,سورة‬ Al-Maaida,5:79)

17. One of the duties of the Prophet
(SAW)
 Those who follow the Messenger, the Prophet who
can neither read nor write (i.e. Muhammad ‫هللا‬ ‫صلى‬
‫وسلم‬ ‫)عليه‬ whom they find written with them in the
Taurat (Deut, xviii 15) and the Injeel (John xiv, 16) ,
- he commands them for Al-Ma'ruf ; and forbids
them from Al-Munkar

18. Characteristics of Hypocrites
 The hypocrites, men and women, are one from
another; they enjoin (on the people)Al-Munkar and
forbid (people) from Al-Ma'ruf and they close their
hands [from giving alms]. They have forgotten
Allah, so He has forgotten them. Verily, the
hypocrites are the Fasiqun (rebellious, disobedient
to Allah).
(‫التوبة‬ ‫,سورة‬ At-Tawba :9, 67)

19. Qualities of believers
 The believers, men and women, are Auliya'
(helpers, supporters, protectors) of one another;
they enjoin (on the people) Al-Ma'ruf , and forbid
(people) from Al-Munkar ; they perform Salah and
give the Zakat, and obey Allah and His
Messenger. Allah will have His Mercy on them.
Surely Allah is All-Mighty, All-Wise.
(‫التوبة‬ ‫,سورة‬ At-Tawba,9:71)

20. More Qualities of believers
 (The believers whose lives Allah has purchased are) those
who turn to Allah in repentance , who worship (Him), who
praise (Him), who fast , who bow down (in prayer), who
prostrate themselves (in prayer), who enjoin (on people) Al-
Ma'ruf and forbid (people) from Al-Munkar and who
observe the limits set by Allah.And give glad tidings to the
believers.
(‫التوبة‬ ‫,سورة‬ At-Tawba, 9 :112)

21. Qualities of Islamic rulers
 Those (Muslim rulers) who, if We give them power
in the land, (they) enjoin Iqamat-as-Salat , to pay
the Zakat and they enjoin Al-Ma'ruf , and forbid Al-
Munkar . And with Allah rests the end of (all)
matters (of creatures).

22. Shaytan commands Munkar
 O you who believe! Follow not the footsteps of
Shaytan . And whosoever follows the footsteps of
Shaytan , then, verily he commands Al-Fahsha'
[i.e. to commit indecency], and Al-Munkar…
(‫النور‬ ‫,سورة‬ An-Noor, 24:21)

23. Warning of Prophet LOT to
sodomites
 "Verily, you practice sodomy with men, and rob the
wayfarer (travelers)! And practice Al-Munkar in your
meetings." But his people gave no answer except that they
said: "Bring Allah's Torment upon us if you are one of the
truthful."
‫العنكبوت‬ ‫,سورة‬ Al-Ankaboot,29:29

24. Salah prevents from Al-Munkar
 Recite (O Muhammad ‫صلى‬‫هللا‬‫عليه‬‫وسلم‬ ) what has
been revealed to you of the Book (the Qur'an),
and perform As-Salah. Verily, As-Salah prevents
from Al-Fahsha' and Al-Munkar and the
remembering (praising) of Allah is greater indeed.
And Allah knows what you do not. ( ‫سورة‬‫العنكبوت‬ , Al-
Ankaboot,29:45)

25. Luqman’s advice to his son
 "O my son! Perform As-Salah, enjoin (on people) Al-
Ma'ruf , and forbid (people) from Al-Munkar , and
bear with patience whatever befalls you. Verily, these
are some of the important commandments (ordered
by Allah with no exemption).
(‫لقمان‬ ‫,سورة‬Luqman,31:17)

26. Who will be saved from “great
loss”
 By (the Token of) time (through the Ages)
 Verily Man is in loss
 Except those who believe and do righteous good
deeds, and recommend one another to Al- Haq (Ma'ruf
which Allah has ordained, and abstain from Al-
Munkar) and recommend one another to patience.
(‫العصر‬ ‫,سورة‬ Al-Asr, 103:3)

27. Obligation when you see a
Munkar
 Abu Sa'id al-Khudri (RA) said, "I heard the
Messenger(SAW) said,”Whoever among
you sees wrongdoing, let him rectify it with
his hand. If he is unable, then with his
tongue. And if he is incapable of that then
with his heart and that is the weakest level
of faith.“ (Muslim, Ahmad, Abu-Dawood,
‫عنه‬ ‫هللا‬ ‫رضي‬ ‫الخدري‬ ‫سعيد‬ ‫أبي‬ ‫عن‬;‫قال‬:‫هللا‬ ‫رسول‬ ‫سمعت‬
‫يقول‬ ‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬:«‫بيده‬ ‫فليغيره‬ ‫منكرا‬ ‫منكم‬ ‫رأى‬ ‫من‬,‫ف‬‫إن‬
‫فبلسانه‬ ‫يستطع‬ ‫لم‬,‫فبقلبه‬ ‫يستطع‬ ‫لم‬ ‫فإن‬,‫اإلي‬ ‫أضعف‬ ‫وذلك‬‫مان‬».

28. Curse upon those who do not
enjoin good and forbid evil

29. Duas are not answered


30. Allah sends his chastisement

31. Example of a double deck boat
 ْ‫ال‬ َ‫و‬ ِ ‫ه‬‫اَّلل‬ ِ‫د‬‫ُو‬‫د‬ُ‫ح‬ ‫ى‬َ‫ل‬َ‫ع‬ ِ‫م‬ِ‫ئ‬‫ا‬َ‫ق‬ْ‫ال‬ ُ‫ل‬َ‫ث‬َ‫م‬ِ‫ه‬‫ه‬‫د‬ُ‫م‬ْ‫ال‬ ْ‫و‬َ‫أ‬ ‫ا‬َ‫ه‬‫ي‬ِ‫ف‬ ِ‫ع‬ِ‫ق‬‫ا‬ َ‫و‬‫ا‬َ‫ه‬‫ي‬ِ‫ف‬ ِ‫ن‬
َ‫ص‬َ‫أ‬َ‫ف‬ ً‫ة‬َ‫ن‬‫ي‬ِ‫ف‬َ‫س‬ ‫وا‬ُ‫ب‬ِ‫ك‬َ‫ر‬ ٍ‫م‬ ْ‫و‬َ‫ق‬ ُ‫ل‬َ‫ث‬َ‫م‬‫ا‬َ‫ه‬َ‫ل‬َ‫ف‬ْ‫س‬َ‫أ‬ ْ‫م‬ُ‫ه‬ُ‫ض‬ْ‫ع‬َ‫ب‬ َ‫اب‬
ُ‫ض‬ْ‫ع‬َ‫ب‬ َ‫اب‬َ‫ص‬َ‫أ‬ َ‫و‬ ‫ا‬َ‫ه‬‫ه‬‫ر‬َ‫ش‬ َ‫و‬ ‫ا‬َ‫ه‬ َ‫ر‬َ‫ع‬ ْ‫و‬َ‫أ‬ َ‫و‬‫ه‬‫ل‬‫ا‬ َ‫ان‬َ‫ك‬َ‫ف‬ ‫ا‬َ‫ه‬ َ‫َل‬ْ‫ع‬َ‫أ‬ ْ‫م‬ُ‫ه‬َ‫ين‬ِ‫ذ‬
َ‫م‬ َ‫ء‬‫ا‬َ‫م‬ْ‫ال‬ ‫ا‬ ْ‫و‬َ‫ق‬َ‫ت‬ْ‫س‬‫ا‬ ‫ا‬َ‫ذ‬ِ‫إ‬ ‫ا‬َ‫ه‬ِ‫ل‬َ‫ف‬ْ‫س‬َ‫أ‬ ‫ي‬ِ‫ف‬ْ‫م‬ُ‫ه‬َ‫ق‬ ْ‫و‬َ‫ف‬ ْ‫ن‬َ‫م‬ ‫ى‬َ‫ل‬َ‫ع‬ ‫وا‬ُّ‫ر‬
َ‫ن‬ ‫ي‬ِ‫ف‬ ‫ا‬َ‫ن‬ْ‫ق‬َ‫َر‬‫خ‬ ْ‫و‬َ‫ل‬ ‫وا‬ُ‫ل‬‫ا‬َ‫ق‬َ‫ف‬ ْ‫م‬ُ‫ه‬ ْ‫و‬َ‫ذ‬‫آ‬َ‫ف‬َ‫ق‬َ‫ت‬ْ‫س‬‫ا‬َ‫ف‬ ‫ا‬ً‫ق‬ ْ‫َر‬‫خ‬ ‫ا‬َ‫ن‬ِ‫ب‬‫ي‬ ِ‫ص‬ُ‫ه‬ْ‫ن‬ِ‫م‬ ‫ا‬َ‫ن‬ْ‫ي‬
ُ‫ك‬َ‫ر‬َ‫ت‬ ْ‫ن‬ِ‫إ‬َ‫ف‬ ‫ا‬َ‫ن‬َ‫ق‬ ْ‫و‬َ‫ف‬ ْ‫ن‬َ‫م‬ ِ‫ذ‬ْ‫ؤ‬ُ‫ن‬ ْ‫م‬َ‫ل‬ َ‫و‬ِ‫م‬َ‫ج‬ ‫وا‬ُ‫ك‬َ‫ل‬َ‫ه‬ ْ‫م‬ُ‫ه‬ َ‫ر‬ْ‫م‬َ‫أ‬ َ‫و‬ ْ‫م‬ُ‫ه‬‫و‬‫ا‬ً‫ع‬‫ي‬
َ‫ج‬ ‫ا‬ ْ‫و‬َ‫ج‬َ‫ن‬ ْ‫م‬ِ‫ه‬‫ي‬ِ‫د‬ْ‫ي‬َ‫أ‬ ‫ى‬َ‫ل‬َ‫ع‬ ‫وا‬ُ‫ذ‬َ‫خ‬َ‫أ‬ ْ‫ن‬ِ‫إ‬ َ‫و‬‫ا‬ً‫ع‬‫ي‬ِ‫م‬

32. Example of a boat
 The analogy of the one who stands firm at Allah's
boundaries, the one who transgresses them and the one
who compromises regarding them is like a group of people
who boarded a ship.
 Some of them ended up in the lower and more dangerous
sections of the ship while others were above that.
 Every time those in the lower parts of the ship needed
water, they passed by those in the upper parts and
inconvenienced them.
 Then some of them said, "We could make a hole in our
portion of the ship and we would be able to get water to
drink without bothering those above us."
 If they were to leave them with this business of theirs, all of
them would perish but if they seize their hands, all of them

33. Scholars of Banu Israel
abandoned forbidding evil
 َ‫ل‬َ‫ع‬ ُ ‫ه‬‫اَّلل‬ ‫ى‬‫ه‬‫ل‬َ‫ص‬ ِ ‫ه‬‫اَّلل‬ ُ‫ل‬‫و‬ُ‫س‬ َ‫ر‬ َ‫ل‬‫ا‬َ‫ق‬َ‫ع‬َ‫ق‬ َ‫و‬ ‫ا‬‫ه‬‫م‬َ‫ل‬ َ‫م‬‫ه‬‫ل‬َ‫س‬ َ‫و‬ ِ‫ه‬ْ‫ي‬‫و‬ُ‫ن‬َ‫ب‬ ْ‫ت‬
ْ‫م‬ُ‫ه‬ْ‫ت‬َ‫ه‬َ‫ن‬ ‫ي‬ ِ‫اص‬َ‫ع‬َ‫م‬ْ‫ال‬ ‫ي‬ِ‫ف‬ َ‫ل‬‫ي‬ِ‫ئ‬‫ا‬ َ‫ر‬ْ‫س‬ِ‫إ‬َ‫ت‬ْ‫ن‬َ‫ي‬ ْ‫م‬َ‫ل‬َ‫ف‬ ْ‫م‬ُ‫ه‬ُ‫ؤ‬‫ا‬َ‫م‬َ‫ل‬ُ‫ع‬‫وا‬ُ‫ه‬
َ‫ك‬‫ا‬ َ‫و‬ َ‫و‬ ْ‫م‬ِ‫ه‬ِ‫س‬ِ‫ل‬‫ا‬َ‫ج‬َ‫م‬ ‫ي‬ِ‫ف‬ ْ‫م‬ُ‫ه‬‫و‬ُ‫س‬َ‫ل‬‫ا‬َ‫ج‬َ‫ف‬ْ‫م‬ُ‫ه‬‫و‬ُ‫ب‬َ‫ار‬َ‫ش‬ َ‫و‬ ْ‫م‬ُ‫ه‬‫و‬ُ‫ل‬
ِ‫ب‬ ْ‫م‬ِ‫ه‬ ِ‫ض‬ْ‫ع‬َ‫ب‬ َ‫وب‬ُ‫ل‬ُ‫ق‬ ُ ‫ه‬‫اَّلل‬ َ‫ب‬ َ‫ر‬َ‫ض‬َ‫ف‬َ‫ل‬َ‫ع‬ ْ‫م‬ُ‫ه‬َ‫ن‬َ‫ع‬َ‫ل‬ َ‫و‬ ٍ‫ض‬ْ‫ع‬َ‫ب‬ِ‫ان‬َ‫س‬ِ‫ل‬ ‫ى‬
ِ‫ب‬ َ‫ك‬ِ‫ل‬َ‫ذ‬ َ‫م‬َ‫ي‬ ْ‫ر‬َ‫م‬ ِ‫ْن‬‫ب‬‫ا‬ ‫ى‬َ‫س‬‫ي‬ِ‫ع‬ َ‫و‬ َ‫د‬ُ‫او‬َ‫د‬‫وا‬ُ‫ن‬‫ا‬َ‫ك‬ َ‫و‬ ‫ا‬ ْ‫و‬َ‫ص‬َ‫ع‬ ‫ا‬َ‫م‬
ِ ‫ه‬‫اَّلل‬ ُ‫ل‬‫و‬ُ‫س‬ َ‫ر‬ َ‫س‬َ‫ل‬َ‫ج‬َ‫ف‬ َ‫ل‬‫ا‬َ‫ق‬ َ‫ُون‬‫د‬َ‫ت‬ْ‫ع‬َ‫ي‬ِ‫ه‬ْ‫ي‬َ‫ل‬َ‫ع‬ ُ ‫ه‬‫اَّلل‬ ‫ى‬‫ه‬‫ل‬َ‫ص‬َ‫م‬‫ه‬‫ل‬َ‫س‬ َ‫و‬
َ‫ن‬ ‫ي‬ِ‫ذ‬‫ه‬‫ل‬‫ا‬ َ‫و‬ َ‫َل‬ َ‫ل‬‫ا‬َ‫ق‬َ‫ف‬ ‫ا‬ً‫ئ‬ِ‫ك‬‫ه‬‫ت‬ُ‫م‬ َ‫ان‬َ‫ك‬ َ‫و‬َ‫ت‬ ‫ى‬‫ه‬‫ت‬َ‫ح‬ ِ‫ه‬ِ‫د‬َ‫ي‬ِ‫ب‬ ‫ي‬ِ‫س‬ْ‫ف‬ْ‫م‬ُ‫ه‬‫و‬ُ‫ر‬ُ‫ط‬ْ‫أ‬
‫ا‬ً‫ر‬ْ‫ط‬َ‫أ‬ ِ‫ق‬َ‫ح‬ْ‫ال‬ ‫ى‬َ‫ل‬َ‫ع‬

34. Translation
 The Prophet (sas) said, "When Banu Israel fell into
disobedience, their scholars prohibited them but they
did not stop.
 But they [the scholars] continued to sit with them in
their gatherings and eat with them and drink with them
so Allah struck all of their hearts together and cursed
them {,,,upon the tongues of Daud and isa the son of
Maryam. That was for their disobedience and the
transgressions they committed}."
 The Prophet (saw) then sat up - he had been reclining
- and said, "By the One in whose hand my soul is! Not
until you take them to the truth forcefully!"(Tirmidhi)

35. Best Jihad
 َ‫ع‬َ‫ض‬ َ‫و‬ ْ‫د‬َ‫ق‬ َ‫و‬ َ‫م‬‫ه‬‫ل‬َ‫س‬ َ‫و‬ ِ‫ه‬ْ‫ي‬َ‫ل‬َ‫ع‬ ُ ‫ه‬‫اَّلل‬ ‫ى‬‫ه‬‫ل‬َ‫ص‬ ‫ه‬‫ي‬ِ‫ب‬‫ه‬‫ن‬‫ال‬ َ‫ل‬َ‫أ‬َ‫س‬ ً‫َل‬ُ‫ج‬ َ‫ر‬ ‫ه‬‫ن‬َ‫أ‬
? َ‫أ‬ ِ‫د‬‫ا‬َ‫ه‬ ِ‫ج‬ْ‫ال‬ ُّ‫ي‬َ‫أ‬ ِ‫ز‬ ْ‫َر‬‫غ‬ْ‫ال‬ ‫ي‬ِ‫ف‬ ُ‫ه‬َ‫ل‬ْ‫ج‬ ِ‫ر‬ُ‫ل‬َ‫ض‬ْ‫ف‬
َ‫ج‬ ٍ‫ان‬َ‫ط‬ْ‫ل‬ُ‫س‬ َ‫د‬ْ‫ن‬ِ‫ع‬ ٍ‫ق‬َ‫ح‬ ُ‫ة‬َ‫م‬ِ‫ل‬َ‫ك‬ َ‫ل‬‫ا‬َ‫ق‬‫ر‬ِ‫ئ‬‫ا‬
 That a man asked the Prophet (SAW)
when he (SAW) had already placed his
foot in the stirrup, "Which jihad is best?"
He (SAW) said, "A word of truth in the
presence of an unjust ruler."

36. When Munkar is not removed,
Allah sends general chastisement
 َ‫ف‬ ُ‫ه‬ْ‫ن‬َ‫ع‬ ُ ‫ه‬‫اَّلل‬ َ‫ي‬ ِ‫ض‬ َ‫ر‬ ٍ‫ر‬ْ‫ك‬َ‫ب‬ ‫و‬ُ‫ب‬َ‫أ‬ َ‫ام‬َ‫ق‬‫ه‬‫ل‬َ‫ج‬ َ‫و‬ ‫ه‬‫ز‬َ‫ع‬ َ ‫ه‬‫اَّلل‬ َ‫د‬ِ‫م‬َ‫ح‬‫ى‬َ‫ن‬ْ‫ث‬َ‫أ‬ َ‫و‬
‫ه‬‫ن‬ِ‫إ‬ ُ‫اس‬‫ه‬‫ن‬‫ال‬ ‫ا‬َ‫ه‬ُّ‫ي‬َ‫أ‬ ‫ا‬َ‫ي‬ َ‫ل‬‫ا‬َ‫ق‬َ‫ف‬ ِ‫ه‬ْ‫ي‬َ‫ل‬َ‫ع‬َ‫ة‬َ‫ي‬ ْ‫اْل‬ ِ‫ه‬ِ‫ذ‬َ‫ه‬ َ‫ون‬ُ‫ء‬َ‫ر‬ْ‫ق‬َ‫ت‬ ْ‫م‬ُ‫ك‬‫ا‬َ‫ه‬ُّ‫ي‬َ‫أ‬ ‫ا‬َ‫ي‬
َ‫َل‬ ْ‫م‬ُ‫ك‬َ‫س‬ُ‫ف‬ْ‫ن‬َ‫أ‬ ْ‫م‬ُ‫ك‬ْ‫ي‬َ‫ل‬َ‫ع‬ ‫وا‬ُ‫ن‬َ‫م‬‫آ‬ َ‫ين‬ِ‫ذ‬‫ه‬‫ل‬‫ا‬َ‫ذ‬ِ‫إ‬ ‫ه‬‫ل‬َ‫ض‬ ْ‫ن‬َ‫م‬ ْ‫م‬ُ‫ك‬ُّ‫ر‬ُ‫ض‬َ‫ي‬‫ا‬
ُ‫ك‬‫ه‬‫ن‬ِ‫إ‬ َ‫و‬ ِ‫ة‬َ‫ي‬ ْ‫اْل‬ ِ‫ر‬ ِ‫آخ‬ ‫ى‬َ‫ل‬ِ‫إ‬ ْ‫م‬ُ‫ت‬ْ‫ي‬َ‫د‬َ‫ت‬ْ‫ه‬‫ا‬ِ‫ْر‬‫ي‬َ‫غ‬ ‫ى‬َ‫ل‬َ‫ع‬ ‫ا‬َ‫ه‬َ‫ن‬‫و‬ُ‫ع‬َ‫ض‬َ‫ت‬ ْ‫م‬
ِ ‫ه‬‫اَّلل‬ َ‫ل‬‫و‬ُ‫س‬ َ‫ر‬ ُ‫ت‬ْ‫ع‬ِ‫م‬َ‫س‬ ‫ي‬ِ‫ن‬ِ‫إ‬ َ‫و‬ ‫ا‬َ‫ه‬ِ‫ع‬ ِ‫ض‬ ْ‫و‬َ‫م‬ْ‫ي‬َ‫ل‬َ‫ع‬ ُ ‫ه‬‫اَّلل‬ ‫ى‬‫ه‬‫ل‬َ‫ص‬ِ‫ه‬
ْ‫و‬َ‫أ‬ َ‫ر‬ ‫ا‬َ‫ذ‬ِ‫إ‬ َ‫اس‬‫ه‬‫ن‬‫ال‬ ‫ه‬‫ن‬ِ‫إ‬ ُ‫ل‬‫و‬ُ‫ق‬َ‫ي‬ َ‫م‬‫ه‬‫ل‬َ‫س‬ َ‫و‬ُ‫ر‬ِ‫َي‬‫غ‬ُ‫ي‬ َ‫َل‬ َ‫و‬ َ‫ر‬َ‫ك‬ْ‫ن‬ُ‫م‬ْ‫ال‬ ‫ا‬ُ‫ه‬‫و‬
ِ‫ب‬‫ا‬َ‫ق‬ِ‫ع‬ِ‫ب‬ ْ‫م‬ُ‫ه‬‫ه‬‫م‬ُ‫ع‬َ‫ي‬ ْ‫ن‬َ‫أ‬ ُ ‫ه‬‫اَّلل‬ َ‫ك‬َ‫ش‬ ْ‫و‬َ‫أ‬ِ‫ه‬

37. Translation
 Abu Bakr stood up, praised Allah Mighty
and Great and said, "O people, you read
this verse {O you who believe, upon you is
your selves, those who go astray cannot
harm you when you are upon guidance...}
and you surely distort and misunderstand
its meaning.
 Verily, I heard the Messenger of Allah (saw)
say, "Surely if the people see wrongdoing
and do not rectify it, Allah is just about to
generalize his punishment to all of them."

38. Abandoning Nahi-Anil-Munkar, a
sign of the Day of Judgment
 The Holy Prophet (S.A.W.) said: “How will it be for you
when your women will commit sins and your youth will
transgress and you will not order for acknowledged
virtues nor forbid from sin? It was said to him: “Will
that happen O messenger of Allah?”
 Then he (S.A.W.) said: Yes. Then he said: “How will it
be for you when you order for sins and forbid from
acknowledged virtues?” Then it was said to him: “O
messenger of Allah(S.A.W.)! Will that happen?”
 Then he said: “Yes and worse than that how will it be
for you when you perceive acknowledged virtue as sin
and perceive sin as acknowledged virtue?”

39. Ibn Qudamah on avoiding
Munkar
Imam Ibn al-Maqdisi Qudamah (RA) (d.689 H)
said, "Know that doing good and avoiding evil
is the greatest act in religion.
It is an important task for which Allah sent His
Prophet.
If this task is abandoned, havoc will appear
everywhere, and the world will be ruined”

40. Ibn Taymiyah
Ibn Taymiyah (RA) said,
“Doing good and avoiding
evil is the reason for which
Allah Subhanahu wa Ta'ala
sent his books and sent His
Apostles, and this is core of
the religion."

41. Reward & Status of those
who fulfil the obligation
 Indeed the Prophet (saw) stated in one Hadeeth
as narrated by Imam Bayhaqi (ra), “There will be
from the end of my Ummah a people that will be
rewarded like the first generation as they enjoin
the Maroof and forbid the Munkar”.
 A narration with similar wording was narrated by
Imam Ahmad ibn Hanbal (ra) in his Musnad Vol 4
pg 62 that the Prophet (saw) said, “Verily from my
Ummah there will be a people that will be
rewarded like the first generation, those who forbid
the Munkar”.

42. Virtues of doing good and
avoiding evil
a. Important obligation in Islam.
b. Must for the integrity, safety and the good of
society.
c. Turns hearts to straight path.
d. Way to glory and honor in the world.
e. Nahi anil munkar is “Sadaqah” or charitable deed .
f. Removes hardship and distress.
g. People who are prevented from unjust deeds will be
saved by Allah Subhanahu wa Ta'ala.
h. It builds rewards for the righteous believers.
i. Doing good and avoiding evil is an act of jihad.
j. Doing good and avoiding evil leads to forgiveness of

43. Consequences of abandoning
Nahi anil Munkar
 a. Brings curse of Allah (SWT) and humiliation in
the world
b. Losses in dunya get worse.
c. Punishment of Allah(SWT) in the this world and
the hereafter.
d. Brings victory to and control by the enemies of
Islam.
e. Duas are not accepted.
f. Such people will be destroyed by Allah (SWT)
g. They will be held accountable for this on the
Day of Resurrection.

44. Consequences of neglecting it
 Ahmad narrated on the authority of Abu Bakrah that the
messenger said: "If the people see the Munkar (evil,
wrong doing) and they do not change it, Allah will take
them with a punishment".
 Prophet (SAW) said, “Nay, by Allah, you have to enjoin
the good and forbid the wrong, and restrain the hand of
the tyrant, and to force him on the truth and to confine
him to the truth, otherwise Allah will be about to strike
the hearts of some of you against others, then He will
curse you as He cursed the Children of Israel”.

45. Consequences of not enjoining
Ma’ruf & forbidding Munkar
 Great sin, dua’s not being accepted and punishment of
Allah
 Bukhari and Muslim narrated on the authority of Aisha
(ra) that the messenger (saw) said: "O people ! Allah
says: Enjoin good and forbid evil before you call me
and I will not reply to you, and before you ask me and I
will not give you, and before you seek my forgiveness
and I will not give victory to you".
 Ahmad and Tabarani narrated on the authority of Udai
ibn Umairah that the Messenger of Allah (saw) said:
”Allah does not punish the general public because of
the wrong doing of specific people until they see the
evil (committed) among them while able to stop it and

46. Consequence of neglecting it
Al-Bazzar (RA) and Tabarani narrated
on the authority of Abu Hurayrah (RA)
that the Messenger of Allah (saw) said,
.
“You shall enjoin good and you shall
forbid munkar, or Allah will empower
on you the evil ones, then your best
ones will call upon Allah and He shall
not respond..”

47. Conditions of Amr & Nahi
 1. You must be familiar with the Islamic view on that issue in
order to properly define "good" and "evil" before encouraging
others to do good or forbid them from evil.
2. In each given case, you must weigh the possibility of the
influence of your advice. If you are sure or there seems to be a
great probability that your words will have no effect on the other
person, then it is not necessary to do amr or nahi.
3. You must also evaluate the state of the person whom you
want to advise. Is he insisting or repeating the evil deeds or was
it just a one time slip on his part? If you discern or come to know
that he is not going to repeat the sin, then you do not have to do
amr or nahi.
4. You must also evaluate the overall situation to make sure that
your action of amr or nahi would not lead to a worse
situation than what exists at present.

48. Conditions
 5-Kindness and wisdom: When enjoining what is good
and forbidding what is evil, one must be kind and gentle.
Without it, people will not accept it. Allah (S.W.T.) ordered
the messenger Muhammad (S.A.W.) in surat An-Nahl,
(Verse 125), what can be translated as, "Invite to the way
of your Lord with wisdom and fair preaching, and argue
with them in a way that is better…" And also Allah (S.W.T.)
ordered Mousa and Haroon when he sent them to Faroah
in surat Taha, (Verse 44), what can be translated as, "And
speak to him mildly,…"
 6-Patience: When enjoining what is good and forbidding
what is evil, one must persevere through hardships and
must stand for all the harm that he may find in his way. For
this reason, Luqman advised his son: Allah (S.W.T) said in
surat Luqman, (Verse 17), what can be translated as,
"…And enjoin (on the people) for Al-Ma'ruf and forbid
(people) from Al-Munkar and pear with patience whatever

49. Conditions to enjoin what is good
and forbid what is evil:
1. 7-Sincerity: It is a must that the intention must be solely
for Allah (S.W.T.). His pleasure must be the only intended
reward. Nothing from this worldly life can be intended.
Whims and desires like showing off, fighting blindly for
one's opinion, can not be intended.
2. 8-Knowledge: It is a must that the knowledge of Ma'roof
and Munkar must be present and must be according to
Allah's legislation. If this type of knowledge is not
present, then enjoining what is good and forbidding what
is evil will be based on whims and desires.
3. 9-Having the correct knowledge implies having the
correct ways and etiquette of enjoining what is good
and forbidding what is evil. It also implies the knowledge
of the situation of the person being spoken with.

50. Conditions that must be there in
every Munkar that needs to be
removed
 10-The Munkar is done openly. The prophet (S.A.W.)
said: " Whoever amongst you sees Munkar…" It is not
allowed to look for the hidden Munkar to remove
because this is considered from spying that we were
forbidden from.
 11-Scholars must have consensus that this specific
thing is a Munkar. The Munkar is not the subject of
debates and differences of the scholars. The
differences in Ijtihad amongst scholars are not Munkar
because the prophet (S.A.W.) acknowledged these
differences and did not attack them like the incident of
the Asr prayer at the village of Bani Quraithah, which

51. One must practice what one
preaches
 12-He must be doing what he is ordering people to do,
and refraining from what he is ordering people to refrain
from. This way he is effective in his order to people and his
act will not be against him on the Day of Judgment.
 Allah (SWT) says in surat As-Saf, (Verses 2&3), what can be
translated as, "O you who believe! Why do you say that which
you do not? Most hateful it is with Allah that you say that
which you do not do."
 Also Imams Bukhari and Muslim reported that the prophet
Muhammad (S.A.W.) said: "A man will be brought on the day
of resurrection and will be cast into Hell, and his intestines will
pour forth and he will go round them as and ass goes round
its millstone. The inmates of Hell will gather round him and
say: 'what has happened to you, O so-and-so? Were you not
enjoining us to do good and forbidding us to do evil? He will
reply: 'I was enjoining you to good, but was not doing it
myself; and I was forbidding you to do evil, but was doing it

52. Three levels of amr and nahi:
1. By indirect action: By indirectly expressing your
dislike of the other person's wrongful behavior. For
example, by not greeting him or greeting him without the
previous warmth, or by ignoring him: with the hope that
this might lead the person to think about change in your
attitude towards him, and hopefully guide him to the right
direction.
2. Verbally: If the first method does not work,
then talk to the person. Whether you should talk
politely and friendly, or harshly depends on the
situation.
3. By direct action: This is only applicable to those who
have authority over others: parents, teachers and Islamic
government. If preventing the evil depends on physical
action, then it must be thought out very carefully. The
example mentioned in 49:9 is of this level of amr and
nahi.

53. Stand of great scholars of the
past
 Imam Malik (ra), the Imam of Madinah in Fiqh and hadeeth
gave a fatwa stating that the oath that is taken through
duress is invalid,
 So the Wali (Ruler) in the region had him dragged through
the streets on the back of a donkey.
 Whilst he was being dragged he was exclaiming, “Know
who I am! I am Malik ibn Anas and the pledge that is taken
through force is invalid, is invalid, is invalid!”
 This is a Muslim scholar who understood his responsibility
to stand up to any tyrant and its falsehood regardless of
the consequences to himself.
 He realized he was someone who had weight and
responsibility, his words counted and he used them to
keep the Ummah on the Haq or the truth.

54. Imam Ahmad ibn Hanbal (ra),
 Imam Ahmad ibn Hanbal (ra) was a great scholar of Hadeeth, the
Mujtahid of Makkah and to whom the Hanbali Madhab is attributed.
 In his time Ma’moon became Khaleefah who had adopted the
Mu’tazilla belief that the Quran was created and attempted to force this
belief upon the masses.
 He started with the Ulema as they were the ones who had the
leadership over the Ummah.
 Amongst the Ulema was Imam Ahmad who refused to accept this
corrupt doctrine.
 His uncle went to him and asked him to say with his tongue what he
does not accept in his heart, to this he responded, “If the Alim stays
silent in the face of falsehood when will the truth become manifest”.
 He preferred prison to corrupting an aspect of the Islamic Aqeeda and
was prepared to suffer in this way following the example of Yusuf (as)
who preferred prison to the fitna that he was faced with.

55. Imam Abu- Hanifah (RA)
 Let us remember the example of Imam Abu Hanifa (ra) who
was the Imam of Ahlus Sunnah, the Mujtahid and Faqih of
Kufah.
 He was summoned to the court of Mansoor who was
Khaleefah at the time and told him to take the position of
Qadi ul Qadaa, i.e. chief justice.
 He refused as he did not view the Khaleefah as the most just
of characters and therefore some people could have tainted
his character.
 He replied the following, “I am not fit for this position!”, to
which Mansoor became angry and shouted, “You lie! You are
fit!”
 To which Abu Hanifah responded “If I am lying them I am not

56. Dua for safety from evil destiny