The American Journal of Islamic Social Sciences Vol. 7, No. 2, 1990 

I 

Guiding Light 

Translation 

In the nume of Aualr, Most Gmcious, 
Most M e t r i m .  

1. 

2. 

3. 

Selections From the Holy Qur’an 
Comments by AbdulHam-d A. AbUSulaym& 

Ye are the best 
Of Peoples, evolved 
For mankind, 
Enjoining what is right, 
Forbidding what is wrong, 
And believing in Allah. 
If only the People of the Book 
Had faith, it were best 
For them: among them 
Are some who have faith, 
But most of them 
Are perverted transgressors. 
A1 ‘ImrCin (3:UO) 

(They are) those who, 
If We establish them 
In the land, establish 
Regular prayer and give 
Regular charity, enjoin 
The right and forbid wrong: 
With Allah rests the end 
(And decision) of (all) affairs. 
A1 Hajj (22:41) 

“Those who follow the Messenger, 
The unlettered Prophet, 
Whom they find mentioned 
In their own (Scriptures) 
In the Law and the Gospel- 
For he commands them 
What is just and forbids them 
What is evil; he allows 
,Them as lawful what is good 
(And pure) and prohibits them 

vii 



viii The American Journal of Islamic Social Sciences 

From what is bad (and impure); 
He releases them 
From their heavy burdens 
And from the yokes 
That are upon them. 
So it is those who believe 
In him, honor him, 
Help him, and follow the Light 
Which is sent dawn with him- 
It is they who will prosper." 
A1 NrGf (E157) 

4. The Believers, men 
And women, are protectors, 
One of another: they enjoin 
What is just, and forbid 
What is evil: they observe 
Regular prayers, practice 
Regular charity, and obey 
Allah and His Messenger. 
On them will Allah pour 
His Mercy: for Allah 
is Exalted in power, Wise. 
A1 Tawbah (9%') 

5. Those that turn (to Allah) 
In repentance; that serve Him, 
And praise Him; that wander 
In devotion to the cause of Allah; 
That bow down and prostrate 
themselves in prayer 
That enjoin good 
And forbid evil; and observe 
The limits set by Allah- 
(These do rejoice). So proclaim 
The glad tidings to the Believers. 
A1 Tawbah (9:ll2) 

6. "0 my son! establish 
Regular prayer, enjoin what is 
Just, and forbid what is wrong; 
And bear with patient constancy 
Whate'er betide thee; for this 
Is firmness (of purpose) 
In (the conduct of) affairs. 
LaqmGn (31:17) 

7. The Hypocrites, men and women, 
(Have an understanding) with 
each other: 

Vol. 7, No. 2, 1990 



AbdulHm-d AbiiSulay& Guiding Light ix 

They enjoin evil, and forbid 
What is just, and are closed 
With their hands. They h e  
Forgotten Allah; so He 
Has forgotten them. Verily 
The Hypocrites are rebellious 
And perverse. 
A1 Tawbah (957) 

( 7 V  : 4 )  tj.11 iJy* 

When we look at the above verses our attention is immediately drawn 
to the concepts of a1 a m r  bi a1 ma‘riif and a1 nuhy bn a1 munkar (which 
means in general the ordering or enjoining of what is known to be or considered 
as right or good and forbidding what is considered or known to be as wrong 
or bad). It is very clear that these are very important and central prhcip\.eS, 
concepts, and values in Islam. They are important Qur’anically-prescribed 
features of Muslim societies. They represent the goal, quality, and measure 
of substance and performance of the Ummah both collectively and individually. 

follow the opposite concepts - al amr bi al mu‘rii. and aZ nahy ‘an aZ mwnkar- 
which are indicators and signs of hypocrisy. 

The Qur’an does not stop at this; in many verses it goes on to show 
how great and all-encompassing are the dimensions and magnitude of these 
principles and concepts. 

L a c k d k ~ a a d ~ w i u ~ d m t d n e -  and m-eries 

8. 0 Prophet! 
When believing women come 
To thee to take the oath 
Of fealty to thee, that they 
Will not associate in worship 
Any other thing whatever 
With Allah, that they 
Will not steal, that they 
Will not commit adultery 
(Or fornication), that they 
Will not kill their children, 
That they will not utter 
Slander, intentionally forging 
Falsehood, and that they 
Will not disobey thee 
In any just mamr- 
Then do thou receive 
Their fealty, and pray to Allah 
For the forgivness (of 
Their sins): for Allah is 
Oft-Forgiving, Most Mercifril. 
A1 Mumta?zinah (60:12) 



X The American Journal of Islamic Social Sciences k l .  7, No. 2, 1990 

9. When ye divorce 
Women, and they fulfil 
The term of their (‘Z&), 
Either take them back 
On equitable terms 
Or set them free 
On equitable terms; 
But do not take them back 
To injure them, (or) to take 
Undue advantage; 
If anyone does that, 
He wrongs his own soul. 

’ DO not treat Signs 
As a jest, 
But solemnly rehearse 
Allah’s favors on you, 
And the fact that He 
Sent down to you 
The Book 
And Wisdom, 
For your instruction. 
And fear Allah, 
And know that Allah 
Is well-acquainted 
With all things. 
A1 Baqamh (2:231) 

10. If any of you die 
And leave widows behind, 
They shall wait concerning 
themselves 
Four months and ten days: 
When they have fulfilled 
Their term, there is no blame 
On you if they dispose 
Of themselves in a just 
And reasonable manner. 
And Allah is well acquainted 
With what ye do. 
A1 Baqamh (2:234) 

1. There is no blame on you 
If ye divorce women 
Before consummation 
Or the fixation of their dower; 
But bestow on them 
(A suitable gift), 
The wealthy 
According to his means, 

#< 
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‘AbdulHamid AbGSulaymk Guiding Light xi 

And the poor 
According to his means- 
A gift of reasonable amount 
Is due from those 
Who wish to do the right thing. 
A1 Baqamh (2:236) 

12. Those of you 
Who die and leave widows 
Should bequeath 
For their widows 
A year‘s maintenance 
And residence; 
But if they leave 
(The residence), 
There is no blame on you 
For what they do 
With themselves, 
%id& it is reasonable. 
And Allah is Exalted in Power, 
Wise. 
A1 Baqamh (2:240) 

13. Kind mds 
And covering of faults 
Are better than charity 
Followed by injury. 
Allah is Free of all wants, 
And He is most Forbearing. 
A1 Baqamh (2263) 

14. Make trial of orphans 
Until they reach the age 
Of marriage; if then ye find 
Sound judgement in them, 
Release their property to them; 
But consume it not wastefully, 
Nor in haste against their 
growing up. 
If the guaradian is well-off, 
Let him claim no remuneration, 
But if he is poor, let him 
Have for himself what is 
Just and reasonable. 
When ye release their property 
To them, take witnesses 
In their presence: 
But all-sufficient 
Is Allah in taking account. 
A1 N i G ’  (4.~5) 



xii The American Journal of Islamic Social Sciences Vol. 7, No. 2, 1990 

15. 0 ye who believe! 
Ye are forbidden to inherit 
Women against their will. 
Nor should ye treat them 
With harshness, that ye may 
l?&e away part of the dower 
Ye have given them-except 
Where they have been guilty 
Of open lewdness; 
On the contrary live with them 
On a footing of kindness and 
equity. 
If ye take a dislike to them 
It may be that ye dislike 
A thing, and Allah brings about 
Through it a great deal of g d .  
Al Nisi’ (4:19) 

16. “But if they strive 
To make thee j o h  
In worship with Me 
Things of which thou hast 
No knowledge, obey them not; 
Yet bear them company 
In this life with justice 
(And consideration), and follow 
The way of those who 
lbrn to Me (in love): 
In the End the return 
Of you a l l  is to Me, 
And I will tell you 
The truth (and meaning) 
Of all that ye did.“ 
Luqmiin (31:rS) 

17. It is prescribed, 
When death approaches 
Any of p u ,  if he leave 
Any goods, that he make a 
bequest 
To parents and next of kin, 
Accordmg to reasonable usage; 
This is due 
From the God-feanog. 
A1 Baqamh (2:180) 

18. Curses were pronounced 
On those among the Children 
Of Israel who rejected Faith, 

(1 9 : f )  C L J I  iJ_r 



AbdulHamid AbUSulaymin Guiding Light xiii 

By the tongue of David 
And of Jesus, the son of Mary, 
Because they disobeyed 
And persisted in Excesses. 
Nor did they (usually) 
Forbid one another 
The iniquities which they 
Committed: evil indeed 
Were the deeds which they did. 
A1 Miifdah (5:B-B) 

In the above verse and many other verses we find the Qur’an extends 
the concepts and the meaning of ma‘nif (the literal meaning of the word is 
“well-known”) to cover many issues with many different aspects possessing 
a wide range of meanings, all of which have the common feature of good, 
reasonable, and adequate. The wide range of meanings of the word ma’riif 
in English can be seen from Yusuf Mi’s translation and commentary of the 
abcwe verses were maliif has been given the following meanings “just matter,”’ 
“equitable  term^,"^ “reasonable manner,”3 “reasonable amount “reasonable 
[act] ,5 “kind words,” “just and rea~onable,”~ “a fmting of kindness and equity,”8 
“justice (and consideration) .”9 and “reasonable usage.”l0 

19. 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. 
A1 N@l (1690) 

’Al Mumta&nah, 60:E 
’Al Baqarah, 2:31 
3Al Baqarah, 2:234 
‘Al Baqarah, 2:236 
sAl Baqarah, 2:2# 
6A1 Baqarah, 2:263 
‘Al Nisi’, 4:6 
*Al Nisi’,4:19 
9Luqman, 31:s 

1°Al Baqarah, 2:180 



xiv The American Journal of Islamic Social Sciences Vol. 7, No. 2, 1990 

20. Recite what is sent 
Of the Book by inspiration 
To thee, and establish 
Regular Prayer: for Prayer 
Restraitis from shameful 
And unjust deeds; 
And remembrance of Allah 
Is the greatest (thing in life) 
Without doubt. And Allah knows 
The (deeds) that ye do. 
A1 Miit (29:45) 

21. 0 ye who believe! 
Follow not Satan's footsteps: 
If any will follow the footsteps 
Of Satan, he will (but) command 
What is shameful and wrong: 
And were it not b r  the grace 
And mercy of Allah on you, 
Not one of you would ever 
Have been pure: but Allah 
Doth purify whom He pleases: 
And Allah is One Who 
Hears and knows (all things). 
A1 Niir (24:21) 

22. "Do ye indeed approach men, 
And cut off the highway?- 
And practice wickedness 
(Even) in your councils?" 
But his people gave no answer 
But this: they said: 
"Bring us the Wrath of Allah 
If thou tellest the truth." 
A1 Xnkabih (29:29) 

23. (We also sent) Lit. 
(As a messenger): behold, 
He said to his people, 
"Do ye do what is shameful 
Though ye see (its iniquity)? 
Would ye really approach men 
In your lusts rather than 
Women? Nay, ye are 
A people (grossly) ignorant! 
A1 Naml (27.54-55) 



‘AbdulHamid AbUSulayman Guiding Light xv 

In the above verses we find munkar (litarally those deeds or acts which 
lack approval, acceptability and to which objections are raised) is a concept 
of wide meaning and, like maEJ represents an attitude, sense of direction, 
and frame of mind. 

In other verses of the Qur’an we find mu’riif is associated and put on 
the same level with bdl (justice) i b i i n ,  (exertion of oneself and sincerity), 
and itii’u dhu a1 qurbli (giving in charity to neighbors and near of kin). The 
Qur’an also associates and equalizes munkar withf&hii: the concept most 
associated with munkar, which is also used in the Qur’an to cover a wide 
range of meanings and issues. 

With all this in mind, no doubt, Muslim social scientists should give 
great attention to these concepts of maEfand munkar. They should try to 
understand them and *their significance and magnitude and what kind of 
methodology and social institutions are needed to submit these concepts to 
the service of the Ummah and humanity. They represent essential traits and 
dimensions of the true Muslim community. They clearly represent a dimension 
badly needed in a world filled with all kinds of corruption, loss of values 
and helplessness, and suffering spiritual, moral, social, mental, and physical 
ills and diseases. Humanity today is being drawn into either one of two kinds 
of faulty social systems: one oriented towards bureaucratic, state, and police 
control; and the other a liberal-oriented society but suffering from moral 
corruption, addiction, mental disease, broken and o n e - p n t  families, crimes, 
violence, and other social ills. Muslim social scientists should work hard 
to get to the bottom of the issues of ma’riifand munkar in order to establish 
a healthy, balanced, civilized, and humanistic society of muEfand eliminate 
munkar from it. 

It is astonishing that the issue of maEfand munkar has not attracted 
any serious scholarly work from Muslim intellectuals and social scientists 
over the centuries, especially during the last century with the growing dangers 
and sufferings of humanity. 

It is also surprising that the image of these all-encompassing Islamic 
concepts is simply one of state punitive acts related to rituals and morals 
or of moralistic acts and abusive remarks on the part of individual extremists. 

It is surprising that these concepts seem not to have been put into wide, 
effective, and systematic use for a long time. 

No doubt there is a very lengthy intellectual agenda in front of them 
before Muslims can benefit from these concepts and values. These concepts 
should be well understood and explained. We have to understand clearly the 
Qur’anic use and meaning which could not lend themselves to the sanction 
of state terrorist inhibition, enslavement of the population and destruction 
of their individual rights, privacy, and dignity. Neither could the Qur‘anic 
use of these terms lend itself to the approval of moralistic regimentation and 



xvi The American Journal of Islamic Social Sciences Vol. 7, No. 2, 1990 

supervision nor could the Qur’an justify the abusive behavior of extremists 
and mentally disturbed individuals. It is also equally true that these concepts 
are meant to prevent the bnxdmg of corruption of all kinds, economic, social, 
moral, and spiritual, but are meant to establish healthy and balanced human 
societies. 

It is clear the concepts of makiifand nuutkar are dynamic concepts meant 
to create a dynamic frame of mind and attitude and to provide a natural sense 
of direction in human individuals and societies to be able to change realities 
and challenges with consciousness and wisdom. These concepts are meant 
to provide the bases for healthy, balanced social institutions and societies. 

There is no doubt that a major part of the Sunnah of the Prophet (+S) 
and the righteous caliphs is an application of these concepts and principles. 

Muslim social scientists have to find out how to understand and reapply 
these concepts, haw to make them work, create a frame of mind and conscious 
dynamic Muslim mentality which is workable and effective in social institutions 
and societies. They need to study how to relate these absolute values to what 
is relative and changing and how, in a complex and changing reality7 to 
recognize what should be considered m?iij?and should be considered munkar 
in the light of the goals, principles, values, and priorities of Islam. 

This kind of serious intellectual work necessitates a comprehensive 
analytical and practical approach to make goals and priorities clear. Means 
and goals are not confused. To achieve this, the people and leadership should 
be courageous, confident, and willing to carry responsibilities and reach out 
to higher levels of ideas and achievements. 

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