What are the qualities of believers when given power, according to Quran 22:41?

According to Quran 22:41, if believers are given authority in the land, they exhibit four key qualities: they establish regular prayer (Salah), give obligatory charity (Zakah), enjoin what is universally recognized as good (Ma'ruf), and forbid what is evil (Munkar).

What does 'enjoining good and forbidding evil' mean in Islam?

This principle, 'al-amr bi'l-ma'ruf wa'n-nahy 'an al-munkar', is a fundamental Islamic duty for Muslims to actively promote righteousness and prevent wrongdoing in society. It is considered a defining characteristic of the Muslim community and a mission of all prophets.

Is the duty in Quran 22:41 only for rulers?

While classical scholars like Imam al-Qurtubi emphasize the ruler's primary role in implementing this on a state level, others, like Umar bin Abdul-Aziz as cited by Ibn Kathir, state it also applies to the governed in their own capacities, creating a collective social responsibility.

Responsibilities of Power: Enjoining Good and Forbidding Evil in Islam

one of the qualities of the believers

Explore Verses Related to one of the qualities of the believers

🕌Al-Hajj22:41

At a Glance

According to the unanimous consensus of classical Islamic scholarship, the qualities of believers granted authority, as defined in Quran 22:41, serve as the foundational charter for a just and righteous society. Search-grounded analysis of Tafsir Ibn Kathir reveals that these believers are those who, upon being empowered, immediately implement four pillars: they establish the formal worship (Salah), ensuring a God-conscious foundation; they give the obligatory charity (Zakah), cementing economic justice; they actively enjoin what is good (al-amr bi'l-ma'ruf); and they forbid what is evil (al-nahy 'an al-munkar), thus upholding public morality. Imam al-Qurtubi's commentary emphasizes this is not mere personal piety but the primary function of governance. This single verse comprehensively outlines that political power in Islam is not an end, but a divine trust (amanah) to be used for establishing a society that reflects divine guidance in its spiritual, economic, and social spheres.

📖 Quranic Context

A foundational principle for the social and political responsibilities of the Muslim community (Ummah).

It is presented as a condition for receiving Allah's help and a sign of true believers who are granted authority.

References: Primarily 22:41, with related concepts in 3:104, 3:110, 9:71, 31:17.

💭 Theological Perspective

It aligns with the human fitrah (natural disposition) to recognize good and reject evil.

Fulfilling this duty fosters a healthy collective conscience and prevents the normalization of vice.

It is the practical, societal implementation of divine law, moving from individual belief to collective action.

It is considered a high form of worship that purifies society and protects the faith of individuals.

📜 Hadith Perspective

The Prophet Muhammad ﷺ strongly emphasized this duty, stating that neglecting it could lead to collective punishment.

The narration of changing evil with the hand, then the tongue, then the heart, as levels of faith.
The analogy of people on a ship, where stopping a person from drilling a hole saves everyone.

There is a consensus (ijma) on the obligation of enjoining good and forbidding evil, though its specific application (individual vs. state) is discussed.

💎 Deeper Insights

Search grounding reveals a powerful synthesis: The four duties in 22:41 represent a complete system of societal health. Salah addresses the 'vertical' relationship (humanity to God), Zakah addresses the 'horizontal' economic relationship (rich to poor), and Enjoining Good/Forbidding Evil addresses the 'horizontal' social relationship (individual to society). This demonstrates a holistic, integrated vision of a thriving community.

— Ibn Kathir, Al-Qurtubi

A deeper analysis of the term 'Makkannāhum' (We give them power/establish them) shows it's not just political power, but also economic, social, or intellectual influence. Ibn Kathir's citation of Umar bin Abdul-Aziz's sermon confirms this, stating the verse applies to the 'governed' as well as the 'governor.' This transforms the verse from a political charter into a universal principle of responsibility for every Muslim according to their capacity.

— Ibn Kathir