Bismillah.
وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ
There has to be a nation among you summoning to the good, bidding what is right, and forbidding what is wrong. It is they who are the felicitous.
(Sūrat Āli ‘Imrān, No. 3, Āyat 104)
In his own blessed words, Imam al-Husayn ‘alayhis-salām expressed multiple reasons for his uprising against Yazīd. At times, he explained his departure from Makkah as a necessary step to preserve his life; at other times he framed it to protect the sanctity of the Haram (the sacred sanctuary around the Ka‘bah). Several of his statements make it clear that his refusal to pledge allegiance and his decision to respond to the call of the people of Kūfa were deliberate actions rooted in fulfilling the Islamic duty of forbidding wrong (nahy ‘an al-munkar).
Among al-Husayn’s statements are the following:
– When bidding farewell to the grave of his grandfather in Madinah, he prayed:
O Allah, this is the grave of Your Prophet Muhammad, and I am the son of the daughter of Your Prophet. What has befallen me is known to You. O Allah, I love what is right (ma’rūf), and I reject what is wrong (munkar).
– In his will addressed to his brother Muhammad ibn al-Hanafiyya, he wrote:
Indeed, I did not rise out of arrogance, pride, the desire for corruption, or oppression. Rather, I rose to seek reform in the nation of my grandfather (peace and blessings be upon him and his family). I intend to enjoin what is right and forbid what is wrong, and to follow the path of my grandfather and my father, Ali.
– Other statements such as his letter to the tribal leaders of Basrah and his speech upon entering the land of Karbalā, though not explicitly using the phrase nahy ‘an al-munkar, embody the same principle of standing against injustice and striving for moral reform.
The above verse from Sūrat Āli Imrān calls on Muslims to uphold this vital social duty of enjoining what is right and forbidding what is wrong (amr bil-ma’rūf wa nahy ‘an al-munkar). This responsibility is a foundational mechanism through which an Islamic society safeguards its moral framework and collective understanding. An Islamic society is characterized by actions and values that align with the worldview of Islam such as modesty, as reflected in permissible forms of clothing, or justice, as seen in the lawful distribution of wealth. In contrast, practices like immodest attire, usury (interest), and bribery are forbidden. These outward actions are not arbitrary; they reflect deeper beliefs and values rooted in Islamic teachings.
When laws and social norms no longer reflect these values, those beliefs gradually fade from the public consciousness. There is a strong interplay between knowledge and action: sound understanding motivates right action and right action, especially when modeled by individuals in the community, serves to educate and inspire others. Keeping this in our minds, the significance of this responsibility becomes clear. Not only does it help correct harmful behavior, but it also serves to preserve the core values and beliefs that define an Islamic way of life.
Our marājiʿ(religious authorities) have outlined the details and limits of how this obligation should be carried out. As demonstrated in the life of Imam al-Husayn (a), there are times when this duty requires more than simply expressing disapproval or offering verbal correction. In some circumstances, it demands greater sacrifice and action.
We pray to Allah to grant us the understanding of these profound Islamic responsibilities and the wisdom to implement them correctly in our lives. We beseech Him, by the name of Imam al-Husayn (a) whom we remember and mourn in these days, to make us among those who live with piety and uphold the complete teachings of Islam.
Resources: ‘Allāmah Tabātabā’ī, Tafsīr al-Mīzān; Āyatullāh Sa’ādat Parvar, Fūrugh-e Shahādat.