An introduction to the public and private debate in Islam - Part I: public/private: the distinction

Social Research, Fall, 2003 by Mohsen Kadivar

6. "Commanding Good and Prohibiting Evil" (al-amr bi al-Ma'ruf wa al-nahy 'an al-munkar")

According to this indubitable Islamic principle, much emphasized in the Qur'an and throughout the Islamic tradition (Khansari, 1405, Vol. 5: 399), all Muslims are required to speak out and act for what is right and against that which is wrong: it is a command that covers every individual, party, or government (rulers, sovereigns, etc.). Certain conditions and protocols obtain, including taking into account the likelihood of the act leading to an effective change in the behavior of the addressee. Muslims are obligated to object sincerely to the perpetration of any offense, be it a wrongdoing or failure to act rightly; they are then urged to voice their demands and concerns; and finally they are required to oppose the offender. The three phases of this protocol consist of expressing dismay, turning away, or gesturing disagreement or dismay. The second step, which is a vocal objection, may certainly comprise interference in the private lives of the individuals, and if it were not for the religious permission, and even insistence, it would not be justified. These two steps are required of everyone, but it will suffice if only one person attends to it; so long as it is being addressed, the requirement is no longer binding on everyone. In other words, it is everyone's religious duty, and even in the absence of religious government, it is to be carried out. The third phase, meaning physical opposition, which includes inflicting harm and possibly taking someone's life, under the authority of Islamic government, is considered the religious prerogative of the government (Khomeini, n.d.: 481)--to which we will separately attend--and in the absence of a religious government, it is apparently everyone's religious duty. However, the final phase, or the two final steps, have usually not been permitted, unless specifically commanded by a jurist qualified to call for such actions.

Although the prohibition against the search and investigation of the private sphere remains intact, all apparent obligations and prohibitions are subject to the principle of "commending good and prohibiting evil," and citizens of an Islamic society are not allowed to visibly commit sins in the public sphere. If one does break the law, he or she should expect to be confronted with displays of dissatisfaction, unpleasant language or direct notice, and possibly with physical intervention by other members of the Muslim community. The significance of this principle lies in the divine emphasis on complying with religious rules in the public sphere. This principle helps take control of the public sphere away from the influence of irresponsible and undisciplined individuals.

Matters left to private choice in the public sphere are indeed quite limited in Islamic society. "Commending good and prohibiting evil" is also a decisive and powerful lever in the hands of Muslims in terms of overseeing the government and confronting unjust rulers. So long as this principle is adhered to among Muslims, corruption in government is held at bay; and if it is overlooked, governments will deviate from justice and fairness. This principle guarantees the continuous preservation of Islamic values among the members of society. A sense of responsibility among the faithful toward other members of society, and resorting to proper approaches by which people's commitments to the Islamic teachings are deepened, are among the benefits of this divine principle. One should not overlook, however, that by failing to satisfy the conditions for its exact applicability, this religious principle can easily turn into a means for inappropriately interfering with the private sphere. In other words, abusing the principle of "commending good and prohibiting evil" can become a weapon in the hands of the inept and unsophisticated for eroding legitimate individual rights and freedoms. Despite all this, one cannot overlook that citizens of an Islamic society are bound to comply, at least in appearance, with Islamic teachings. In other words, Sharia does not tolerate individuals who do not respect Islamic rules in the public sphere, and who insist on visible violations of the law. Even so, it protects their individual freedom in their private sphere, and prohibits others from investigating their personal affairs.