In this article, the historical periods of commanding good and forbidding wrong are divided into three general categories with reference to the history of Islam and the Islamic communities. This Islamic obligation has, in each of these periods, been implemented in its peculiar way; however, in each period, it has run into its own executive and practical problems and, in effect, led to an impasse or deviation, and inevitably being suspended. The three periods are: 1. individual, 2. organizational, and 3. ceremonial. In this research, the particular executive problems that each of the above procedures have practically encountered or may encounter are examined along with examples from various Islamic lands; and the reason for the suspension of “commanding good” throughout history is considered to be the particular problems in application of the executive procedures.
Riḍā’ī Rād, A. A., & Qabūlī Durafshān, M. T. (2005). Pathology of Commanding Good and Forbidding Wrong. Fiqh and Usul, 37(3), 73-100. doi: 10.22067/jfiqh.2020.61041.0
MLA
Abd al-Ḥusayn Riḍā’ī Rād; Muḥammad Taqī Qabūlī Durafshān. "Pathology of Commanding Good and Forbidding Wrong". Fiqh and Usul, 37, 3, 2005, 73-100. doi: 10.22067/jfiqh.2020.61041.0
HARVARD
Riḍā’ī Rād, A. A., Qabūlī Durafshān, M. T. (2005). 'Pathology of Commanding Good and Forbidding Wrong', Fiqh and Usul, 37(3), pp. 73-100. doi: 10.22067/jfiqh.2020.61041.0
VANCOUVER
Riḍā’ī Rād, A. A., Qabūlī Durafshān, M. T. Pathology of Commanding Good and Forbidding Wrong. Fiqh and Usul, 2005; 37(3): 73-100. doi: 10.22067/jfiqh.2020.61041.0
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