Sufi Classics · June 19, 2026

Enjoining Good and the Etiquette of Counsel (Amr bi-l-Maʿrūf)

The Place of Amr bi-l-Maʿrūf in Religion One of the most important institutions that ensures the survival of Islam is "amr bi-l-maʿrūf wa nahy ʿani-l-munkar" (enjoining good and forbidding evil). As Imam al-Ghazālī …

The Place of Amr bi-l-Maʿrūf in Religion

One of the most important institutions that ensures the survival of Islam is "amr bi-l-maʿrūf wa nahy ʿani-l-munkar" (enjoining good and forbidding evil). As Imam al-Ghazālī states, every utterance of the son of Adam is actually to his detriment; only the remembrance of Allah (dhikr), enjoining good, and forbidding evil are excepted from this. A believer who witnesses wrongs or the transgression of religious boundaries in his environment is obliged to respond to this with his hand, his tongue, or at the very least, by detesting it in his heart (qalb). However, there are very subtle rules of etiquette that must be observed when fulfilling this duty.

Forbearance (Ḥilm) and Mercy in Counsel

When explaining the truth to someone or trying to turn them away from a mistake, using arrogance, anger, or a humiliating language brings more harm than benefit. Sayyid Ahmad al-Rifāʿī sets the measure of compassion in this matter by saying, "Act upon this noble command, but let there be no harshness, betrayal, oppression, or arrogance." Just as a doctor approaches his patient with the aim of healing, so too must one approach the sinner with mercy and love. Becoming harsh when conveying religious rulings to people distances their hearts from Islam; whereas a gentle and embracing manner is like a magnet that melts even stone.

Not Forgetting One's Own Nafs

The greatest danger for the one who enjoins good is failing to apply what he preaches to his own life. The verse, "Do you order righteousness of the people and forget yourselves?" (al-Baqara, 2:44) is a severe warning for such people. A counselor who does not act upon his knowledge is like a sick doctor who writes a prescription for his patient but is himself deprived of that cure. Effective counsel is not realized through ornate words, but by being an example through one's own life (the language of ḥāl). The silence of a person whose inner and outer states are one and whose character is beautiful is itself the greatest amr bi-l-maʿrūf for those around him.