PMS 2021 Solved Islamiat Past Papers | The Concept of Amar Bil Ma’roof Wa-Nahi-An-Al Munkar
The following question of PMS Islamiat 2021 is solved by Miss Ayesha Irfan, the highest scorer in CSS Islamiat. Moreover, the question is attempted using the same pattern taught by Sir Syed Kazim Ali to his students, who have scored the highest marks in compulsory subjects for years. This solved past paper question is uploaded to help aspirants understand how to crack a topic or question, write relevantly, what coherence is, and how to include and connect ideas, opinions, and suggestions to score the maximum.
Question Breakdown
The examiner asked about a thorough examination of the concept of Amar Bil Ma’roof wa-nahiAn-Al Munkar and highlighted its importance. Discuss possibilities and hardships in today’s real-world scenario to implement this concept. However, the question will be attempted in appropriate paragraph form with a strong argument from the Quran or Sunnah to receive a good grade.
Outline
1-Introduction
2- Debunking the concept of Amar Bil Ma’roof wa-nahiAn-Al Munkar
3- Highlight the importance of Amar Bil Ma’roof wa-nahiAn-Al Munkar
- ✓ According to Quran
- ✓ According to Hadith
4- What are the possibilities in today’s real-world scenario to implement this concept?
- ✓At national level
- ✓At social level
- ✓At individual level
5- What are the hardships in today’s real-world scenario to implement this concept?
- ✓At national level
- ✓At social level
- ✓At individual level
6-Critical analysis
7-Conclusion
Answer to the Question
Introduction
Islam is a religion that values peace and veracity, emphasizing tolerance and reconciliation. As a result, the Quran describes explicitly one of the essential responsibilities of the Muslim Ummah as amr bil maru wa nahi anil munkar, which means enjoining what is good and prohibiting what is evil. Humans are the personification of defects and mistakes. Considering Amr Bil Maroof wa Nahi Anil Munkar as a built-in correcting mechanism in society, similar to how Microsoft Word employs a built-in Dictionary tool to correct spelling and grammatical errors automatically. Imagine a society loving to Allah’s creation, eliminates poverty through Zakat and Sadaqah, is equitable and fair in its dealings, and prohibits evils such as dishonesty, corruption, and immorality. This will improve not just individuals spiritually and mentally but also society.
Debunking the concept of Amar Bil Ma’roof wa-nahiAn-Al Munkar
“Amr bil maroof nahi anil munkar” is a fundamental tenet of Islam that emphasizes the active promotion of good deeds and the prevention of wrongdoings. The Arabic phrase “Amr bil maroof nahi anil munkar” means “enjoining good and forbidding evil” in English. This means that Muslims have a religious obligation to promote moral behaviour and discourage immoral acts within their community. In a more general sense, Maruf refers to the concept of Tauheed and all the good that Islam has enjoined, while Munkar refers to polytheism and all the evil that Islam has forbidden. “Let there arise out of you a group of people inviting to all that is good, enjoining Al-Maruf and forbidding Al-Munkar. And it is they who are successful.” (Aal Imran 3:104). Almighty Allah (SWT) has instructed people in the Quran to forbid evil (Al-Munkar) and encourage good (Al-Maruf) in order to keep a person’s heart from suffering from severe illnesses.
Highlight the importance of Amar Bil Ma’roof wa-nahiAn-Al Munkar.
Al Qurtubi: “You are the best of people only if you enjoin good and forbid evil”.
- ✓ According to Quran
Islam places a high value on Amr bil Maroof wa Nahi ‘anil Munkar. Nonetheless, male and female Muslims should have this quality and work together to uphold the prohibition of evil and advance good. Gender bias does not exist in Islam. For instance, “Let there arise out of you a group of people inviting to all that is good, enjoining Al-Maruf and forbidding Al-Munkar. And it is they who are successful.” (Aal Imran 3:104). For Muslims, the Islamic movement, and the Islamic state, however, the most important duty must be to command the common good and to forbid evil. According to the Quran, “And whatever the Messenger has given you – take; and what he has forbidden you – refrain from” (Surah al Hashr 59: 7)
- ✓ According to Hadith
The Prophet’s emphasis on aggressively promoting suitable activities and denouncing evil is stated in numerous Hadiths, underscoring its significance as a fundamental Islamic tenet. The great Prophet sal-lal-laahu-ala hi-wa-sallam has beautifully stated. “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?”. Moreover, the 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?”. This signifies the importance of this concept according to hadith.
What are the possibilities in today’s real-world scenario for implementing this concept?
- At national level
Specifically, “imâm” describes a political leader who forbids evil and encourages good. The great Prophet sal-lal-laahu-ala An Islamic administration can carry out several changes to put the principle of amr bil ma’ruf wa nahi anil munkar (enjoining virtue and forbidding evil) into practice, including The government can pass laws to combat societal ills and advance Islamic values. Furthermore, by using its official infrastructure, the government can urge people to act in ways consistent with Islamic principles. Furthermore, to assist in achieving Islamic values, the government can set up a powerful institution like the hisba. For instance, Hazrat Abu Bakr(RA) clearly stated, “Obey me so long as I obey God and His Messenger. But if I disobey God and His Messenger, you owe me no obedience. Arise for your prayer, God have mercy upon you”. This means leaders’ accountability is a part of this concept. The notion of “Amr bil Ma’ruf wa Nahi Anil Munkar” was actively applied, for example, by Hazrat Umar, who personally oversaw the behaviour of his officials, set an example, confronted misbehaviour head-on, and established a system of public accountability.
- At social level
In order to put “amr bil ma’ruf wa nahi anil munkar” into practice on a social level, people can actively promote constructive behaviours and discourage destructive ones in their communities by leading by example, politely criticizing harmful behaviour, having productive conversations, and supporting constructive initiatives. Nonetheless, the essential facets of applying “amr bil ma’ruf wa nahi anil munkar” include addressing social topics during important events and Friday’s sermons. Furthermore, scholars and religious leaders must use this idea when delivering their lectures publicly. For instance, the social order was centered on social fairness and welfare during Hazrat Umar’s caliphate, establishing an amar bil maruf wa nahi anl munkar system. Umar was the first to create a dedicated division to investigate complaints against state officials. This department served as an administrative court, and Umar oversaw the court proceedings.
- At the individual level
To set a good example for everyone around them, people should work to improve their behaviour and character before trying to change others. Allah states in the Quran, “The believing men and believing women are allies of one another. They enjoin what is right, forbid what is wrong, establish prayer, give zakah, and obey Allah and His Messenger. Those – Allah will have mercy upon them. Indeed, Allah is Exalted in Might and Wise.” (Surah At-Tawbah 9:71). Therefore, in Islamic culture, it is the responsibility of every man and woman to correct and hold themselves accountable. Self-correction is a fundamental aspect of Islam and is considered the most effective means of human survival. It entails reflection, self-accountability, and self-awareness. Self-correction aims to cultivate moral virtues, cleanse the spirit, and eliminate faults and immoral actions. A person can alter society if they employ Amer bil maruf wa nahi nanil munkr in their lives.
What are the hardships in today’s real-world scenario to implement this concept?
- At national level
Enjoining the good and forbidding the bad is the main objective of the state, or imâmah, according to most eminent scholars like al-Ghazzâli and Ibn Taymiyyah. For instance, praying, paying zakâh, fasting, establishing honesty and truth, obeying parents, having positive relationships with family members, acting well around neighbours, etc. “My nation will always be with goodness as long as its people enjoin good, forbid evil, and assist one another in piety. If they do not do that, then blessings will be taken away from them, and some of them will impose their rule over others, and there will be no helper for them on the earth or in the sky” (Mustadruk al-wasail wa Mustanbat al masail vol 12 pg.181). Unfortunately, implementing the Amr bil maruf wan ahi anil munkr notion in today’s real world is fraught with difficulties. First, authoritarian governments are founded on the secular premise that they are not Islamic. Second, the evil of sectarianism, which ruthlessly splits Muslim societies. These days, the whirlpool of ethnicity and sectarianism encircles the whole Muslim community. Every fiq has its own standards of amr bil maruf and anahi anil munkir. Every academic these days tries to refute other jurisprudence. That is the biggest obstacle to putting the idea of amr bil maruf wa nahi anil munkr into practice in the real world today. Nonetheless, according to the Quran, “Surely it is through ordering for the acknowledged virtues that responsibilities stand firm, ideologies are safeguarded, earnings become permissible, oppression resisted, the earth inhabited, oppressed met with justice against the oppressor, and the people do not receive any good when they do not order for the acknowledged virtues nor forbid from sin nor cooperate in doing good,” the Ahlulbayt, may peace be upon them, have also reached this conclusion. As a result, when they fail to do so, some overpower others, and neither the earth nor the sky can save them.
- At social level
Al-Ghazzâli stated that it is a collective commitment of the entire ummah because it begins with the term “let there” (waltakun). This indicates that the duty is fulfilled, even if just a portion of the community takes action. The obligations of al-amr bi al-ma‘rûf and al-nahy ‘an al-munkar are aimed at those who contribute to fulfilling this duty and those who are not. Unfortunately, Muslim societies nowadays are merely encased in the shackles of moral decay, despair, bribery, corruption, prejudice, and misdeeds. “No one cares about others in society” refers to the general lack of empathy or concern for one another, which may be a sign of a breakdown in social ties and a sense of loneliness where people put their own needs ahead of those of others in their community. It is frequently linked to apathy or indifference toward the hardships of others. During the reign of Caliph “Umar”, all the mosques were asked to recite the following verse from the Qur’an: “Verily, Allah enjoins ‘adl and ihsân and giving to kith and kin and forbids wrong and evil and oppression. He admonishes you that you may take heed.” However, society’s negligence and apathy for the acts and deeds of others is the second most significant obstacle to putting this notion of amr bil maroof into practice in the real world today.
- At the individual level
Last but not least, sadness, self-consciousness, economic issues, and growing Westernization have engulfed people’s personal lives in the swamp of today. All of these sins have a powerful influence on men’s health and cause them to get sicker every day. They aren’t even able to consider the meaning of their existence or the fundamental duty they have. In addition to being preoccupied with meeting their material demands, they also neglect their duty to uphold amr bil maruf wa nahi anil munker. Therefore, the most significant obstacles to putting this idea into practice in the real world today are ignorance and a deviation from the correct path and the teachings of the divine law. It has been reported that His eminence Amir Momineen (as) said: “Do not abandon enjoining good and forbidding evil, otherwise the evil people among you will take charge over you, and then when you supplicate, you will not be answered” (Nahjul Balagah. Letter 47)
Critical analysis
Crucially, the fundamental tenet of Islam is the idea of Amar Bil Ma’roof wa-nahiAn-Al Munkar. It is stated clearly in the Quran and is believed to be the collective responsibility of Muslims to actively encourage moral behaviour and dissuade immoral behaviour in their communities. Nonetheless, there are several opportunities and challenges to apply this idea in the political, social, and personal spheres of modern life. Nonetheless, there are opportunities and challenges in putting “amr bil ma’ruf wa nahi anil munkar” (promoting good and preventing evil) into practice in the modern world. Fostering a sense of community and shared responsibility among people and civilizations is one of the possibilities. But there are also profound challenges. Furthermore, it can be extremely difficult to change deeply rooted cultural conventions or practices that go against the “amr bil ma’ruf wa nahi anil munkar” tenets.
Conclusion
In conclusion, even while there are chances to advance virtue and thwart evil, social opposition and the complexity of current societal problems may make it difficult to put these ideals into practice. Amar Bil Ma’roof wa Nahi An-Al Munkar is a core Islamic principle highlighting Muslims’ duty to uphold morality (‘Ma’roof’) and prohibit immorality (‘Munkar’). According to several Qur’anic texts, this divine requirement motivates believers to actively encourage moral behaviour and oppose immoral actions. It acts as an ethical code to promote a society that is just and ethical. Therefore, every member of the ummah is responsible, including individuals, social organizers, and political leaders, to fulfil their role as Amar Bil Ma’roof wa Nahi An-Al Munkar.
Imam Sadiq [a] said: “Woe to the people who do not support the religion of Allah by enjoining good and forbidding evil.” (Mustadrak Al-Wasa’il-ush-Shi’ah, vol. 12, p. 181)
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