Commentary on the Quran (Chapter 3:104)

Commentary on the Quran (Chapter 3:104)

By: Mohammad Sobhanie

Calling for Truth and Fighting Corruption

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ ‎﴿١٠٤﴾‏‏

3:104 And let there be (arising) from you a nation inviting to (all that is) good, enjoining what is right and forbidding what is wrong, and those will be the successful.

Commentary: The Verse/Ayah highlights the importance of “enjoining what is right and forbidding what is wrong” to safeguard the strength and well-being of Muslim communities. When this practice is neglected, harmful elements weaken the community from within, much like termites erode the roots of a tree, eventually leading to its disintegration.

The Verse reads: “And let there be (arising) from you a nation (وَلْتَكُن مِّنكُمْ أُمَّةٌ) inviting to (all that is) good (يَدْعُونَ إِلَى الْخَيْرِ), enjoying what is right (وَيَأْمُرُونَ بِالْمَعْرُوفِ) and forbidding what is wrong (وَيَنْهَوْنَ عَنِ الْمُنكَرِ).”

Ultimately, the Verse states, “and those (who adhere to these two principles) will be the successful (وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ),” indicating that only societies that follow to these two principles can achieve true success and salvation.

The terms “Maʿrūf” and “Munkar”: “Maʿrūf” literally means “known,” while “Munkar” means “unknown.” In this context, good deeds are recognized as familiar actions, whereas wrong and distasteful deeds are considered unfamiliar. This distinction reflects the inherent nature of human beings, who are naturally inclined toward what is familiar to them, while experiencing aversion to what is unfamiliar to them.

Is enjoining good and forbidding evil a public duty? The phrase “And let there be (arising) from you a nation inviting to (all that is) good,” implies that the responsibility to promote good and prohibit evil lies with some Muslims, rather than all. However, various verses in the Quran indicate that this responsibility applies to everyone, not just a specific group.

For example, Verse 3:110 states: “You are the best nation produced (as an example) for mankind. You enjoin what is right and forbid what is wrong and believe in Allah (SWT).” Similarly, Chapter/Surah 103 emphasizes: “All people are in loss, except for those who have believed, done righteous deeds, and advised each other to the truth and to patience.”

At first glance, it might appear that there is a contradiction between these two sets of verses. However, a thorough examination reveals that the idea of “enjoining what is right and forbidding what is wrong” is public duty as well and the role of the governing system in the society.

Every individual is responsible for promoting good and discouraging evil. At the same time, the government should encourage positive behavior through public education and deter negative actions using punitive measures. For instance, while we advise our family members to obey the traffic laws, the government enacts laws that reduce car insurance for those without traffic violations and imposes penalties on violators.

Is enjoining good and forbidding evil rational or Religious Obligation? A group of Islamic scholars contends that logic and reason do not support the idea that individuals have a responsibility to encourage others to do good or to prevent them from doing bad. However, in Islam, it is considered a religious duty to care for the welfare of fellow Muslims by encouraging them to do good and advising them to avoid wrongdoing.

When we examine social relationships, it becomes evident that an individual’s mistakes impact not only themselves but also people around them. Conversely, when someone performs a good deed, it benefits not only them but also brings positive effects to others. This dynamic highlight the importance of actively encouraging good behavior and discouraging undesirable actions. By doing so, individuals can safeguard themselves from the mistakes of others and contribute to a thriving society through collective acts of kindness and goodness.

Several hadiths support this understanding. The Holy Prophet (PBUH) is reported to have said[1]: “A sinner among people is like someone who boards a ship. In the middle of the sea, he decided to drill a hole in the area where he sits. Whenever others object to him, he responds, ‘I am only puncturing my spot!’ If the others do not stop him from this dangerous act, it will not be long before the seawater begins to flood the ship, and they will all drown together.”

Through this living example, the Prophet (PBUH) emphasizes that promoting what is right and preventing what is wrong is a natural right arising from the interconnectedness of people’s destinies.

The importance of promoting good and preventing evil. The importance of promoting good and preventing evil is emphasized throughout the Holy Quran and reinforced by many reliable Islamic Hadiths. These teachings highlight the vital role that these social responsibilities play and warn of the potential dangers and negative consequences that can occur when these duties are neglected in society. For example, Imam Baqir (AS) says: [2]

إِنَّ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْیَ عَنِ الْمُنْکَرِ سَبِیلُ الأَنْبِیاءِ وَ مِنْهاجُ الصُّلَحاءِ فَرِیضَةٌ عَظِیمَةٌ بِها تُقامُ الْفَرائِضُ وَ تَأْمَنُ الْمَذاهِبُ وَ تَحِلُّ الْمَکاسِبُ وَ تُرَدُّ الْمَظالِمُ وَ تُعْمَرُ الْأَرْضُ وَ یُنْتَصَفُ مِنَ الْأَعْداءِ وَ یَسْتَقِیمُ الْأَمْرُ

Encouraging what is right and prohibiting what is evil is a tradition upheld by the prophets and practiced by the righteous. This vital obligation lays the foundation for all other duties. Through this practice, roads become safer, transactions are made lawful, individuals’ rights are protected, and communities find stability. In these circumstances, justice is rendered against those who oppose it, and all matters are guided onto the Right Path.

The Holy Prophet (PBUH) stated: [3]

مَنْ أَمَرَ بِالْمَعْرُوفِ وَ نَهى عَنِ الْمُنْکَرِ فَهُوَ خَلِیْفَةُ اللّهِ فِى أَرْضِهِ وَ خَلِیْفَةُ رَسُولِ اللّهِ وَ خَلِیْفَةُ کِتابِهِ

Whoever encourages what is right and prohibits what is wrong is the representative of Allah (SWT) on Earth and the successor of the Prophet (PBUH) and God’s Book.

The above hadith clearly illustrates that the mission of the prophets and the revelations of the holy books are all centered around the principles of promoting good and preventing evil. A man approached the Prophet Mohammad (PBUH) while he was sitting on the pulpit and asked: “Who is the best of all people?” The Prophet (PBUH) replied: [4]

آمَرُهُمْ بِالْمَعْرُوفِ وَ أَنْهاهُمْ عَنِ الْمُنْکَرِ وَ أَتْقاهُمْ لِلّهِ وَ أَرْضاهُمْ:

Those who enjoin what is right and forbid what is wrong, who fear Allah (SWT) and seek to please God.

In a different Hadith, the Prophet (PBUH) is reported to have said: [5] “Enjoin what is right and forbid what is wrong; otherwise, Allah (SWT) will impose a tyranny that shows no respect for the elderly and no mercy for the young. The righteous among you may pray, but their prayers will go unanswered; they may seek help from God but find no assistance, and even when they repent, their sins will not be forgiven.”

The Hadith above clearly states that without public oversight, the management of societal affairs can fall into the hands of those with ill intentions, allowing evil individuals to dominate the social sphere. It emphasizes that even if these individuals repent, their repentance holds no true value if they remain silent in the face of corruption.

Imam Ali (AS) stated: [6]

وَ ما أَعْمالُ الْبِرِّ کُلُّها وَ الْجِهادُ فِی سَبِیلِ اللّهِ عِنْدَ الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْیِ عَنِ الْمُنْکَرِ إِلاّ کَنَفْثَة فِی بَحْر لُجِّىٍّ:

All righteous deeds and Jihad for the sake of Allah (SWT), when compared to enjoining what is right and forbidding what is wrong, are like a single droplet of water in a vast ocean.

[1] Tafseer-e-Namoona, Vol.3, P. 50

[2] Tafseer-e-Namoona, Vol.3, P. 51

[3] The same as Ref. 2

[4] Tafseer-e-Namoona, Vol.3, P. 52

[5] Same as Ref. 4

[6] Same as Ref, 5