Enjoining good and forbidding wrong

1229:(forbidding wrong) is an "individual duty" (i.e. an obligation of all believers described above), or collective duty (an obligation where once a sufficient number of Muslims undertake it, others cease to be obligated). According to Cook, "the standard view" of pre-modern scholars was that the duty was collective, though some held it was individual or both collective and individual, meaning that "at the point at which we come upon the wrongdoing, or the wrongdoer starts his mischief, we are all obligated; but once you take care of the matter, the rest of us have no further obligation." 1754: 2503:"Michael Chamberlain describes it as a 'masterpiece', Fredd Donner hails it as an example of traditional philological Orientalism at its best, Christopher Melchert, Paul R. Powers, and Andrew Rippen all write very positive reviews. Only Wilfred Madelung writes more than the single obligatory critical paragraph, but he nevertheless grants that the work will no doubt become a standard reference work in Islamic studies." 1222:), such as children and the mentally ill, are also excluded. However, scholars are generally "reluctant to restrict the range of those for whom forbidding wrong is a duty", and so usually include two other groups not possessing the rights of free adult male Muslims—namely slaves and women. "Sinners" are also not exempt according to the "standard" view of Islamic scholars. 642: 1373:"Secular norms", i.e. the straightward "rights of other humans in this world", such as commercial dishonesty mentioned above and things like "blocking a street". These were even more rare than violations of the narrow "religious norms. It "is worth noting", however, that among these violations Al-Ghazali gives no sign of ... a concern for what we might call 1347:

wine or wearing silk or a golden signet ring, or a heretic may be holding forth about his heresy, or some joker may be regaling the party with ribald and untruthful humour. (Humour that is neither untruthful nor indecorous is acceptable in moderation, provided it does not become a habit.) On top of all this there may be extravagance and wastefulness."

1244:, was the purview of the state alone; changing with the tongue' was the right of the ulama; ordinary, individual Muslims should only reject the reprehensible with their hearts. In practice, as far as can be determined, the people who went around commanding and forbidding in pre-modern Islam, were "overwhelmingly scholars", according to Michael Cook. 1603:), while scholars of the Twelver Shia give their scholastic tradition "continuity and adaptation"); the Sunni world being "enormously diverse and confusing" having no one country or event defining the evolution of doctrine, while Twelver Shia thought is dominated by the Iranian Islamic revolution, its supporters and "mild" (clerical) dissidents. 2578: 1380:"puritanical norms", usually involving "wine, women and song". These violations, "are by far" the most widespread of the three kinds of wrongs, and among these "puritanical" violations, "liquor and music" were "the most widespread" wrongs "by far", with forbidden relations between the sexes taking "a poor third" according to the scholars. 51: 1205:) as the three proper "modes" by which one should fulfill the obligation. Depending on a number of factors both intrinsic and extrinsic to their legal schools, scholars apportioned this labor in differing ways, some reserving the execution of the duty by "tongue" for the scholars and by "hand" for the political authorities such as the 1193:) on questions regarding who precisely was responsible for carrying out the duty, to whom it was to be directed, and what performance of the duty entailed. Often, these debates were framed according to what Michael Cook calls the "three modes" tradition, a tradition based on a prophetic hadith which identifies the "heart" ( 831:, etc., at various times and with various levels of power, to combat sinful activities and compel virtuous ones. However, Saudi authorities have recently made it clear that men and women can co-exist in public areas in Islam. They paved the way by organizing concert and sports events open for the public. 1639:

d.1989) see the influence of western concepts mentioned above as a direct challenge to Islam. European countries, for example, being "nothing but wrongs" according to one conservative (Faysal Mawlawi speaking to an audience of Muslims in France). Among the new wrongs fundamentalists have identified

1477:

puritanical campaign in Baghdad, a campaign whose "prime target" was Sufis. ʿAbd al-Ghani argued that while forbidding wrong was righteous in theory, the intentions of the believers in forbidding wrong were paramount, and what with the danger of "those who whose obsession with prying into the faults

1396:

Use of the tongue could vary from "a delicate hint" to "a ruthless tongue lashing", and the hand from "a restraining hand" to use of arms. Al-Ghazali believed the use of a group of armed fighters to combat wrongdoing did not require the permission of the ruler if good Muslims thought it necessary to

1148:

What Ghazali wrote about was the "personal duty to right wrongs committed by fellow believers as and when one encountered them." This theme also formed the "core" of the "scholastic heritage" on the subject created by other medieval scholars. But in the modern era "the conception" of forbidding wrong

1452:

in the north of Iran, scholars would seek permission from the ruler to command right. Once they had it, they would round up everyone and flog them. If a man swore that he had neither drunk nor fornicated, the scholar would ask him his trade; if he said he was a grocer, the scholar would infer that

1346:

and listening to musical instruments or singing-girls. Then there is the scandal of women gathering on roofs to watch men when there are youths among them who could give rise to temptation. Or forbidden food may be served or the house may be one occupied illegally, or someone present may be drinking

2164:

Islam has classified the values vis-a-vis the ahkams into two categories: an action or thing is considered to be bad (qabih) if it falls within the categories of makruh or haram. Those actions and things falling within the remaining three categories of mubah, mustahabb and halal are said to be good

1369:

Narrow "religious norms", such as "sloppy prayer, faulty recitation of the Quran". These were relatively rare, based on the fact that they were seldom mentioned in sources available to determine "what forbidding wrong was really like" in the pre-modern Islamic world, i.e. the writings of the same

1252:

Regarding rebellion as a means of overturning state/ruler wrong, Cook finds the opinions of Islamic scholars "'heavily stacked' against this approach. In general this was when (and if) it was foolhardy and dangerous to the subject doing the forbidding, not because it was disrespectful to the ruler.

1232:

Who is eligible to use force (their "hand") to command and forbid is disputed, some reserving it for the political authorities or their underlings. ("At different times" a position supported by the Shafites, the Malikis and the Hanafis). "The view that punishment is to inflicted only by the state,

1217:

Scholars argue that free (non-slave) adult male Muslims are obliged to forbid wrongdoing, and that non-Muslims are excluded from the duty. Michael Cook paraphrases al-Ghazali in asking, "After all, since the duty consists in coming to the aid of the faith, how could one of its enemies perform it?"

1562:

The decline in seclusion of Muslim societies and the stronger sense that the Muslim community is "just one among others" with no special "monopoly on moral judgement", has also brought an "unprecedented degree of moral scrutiny and condemnation from outside" the community. The Western concept of

1558:

While pious forbidders of wrong have always had to deal with the riposte: "What's it to you?", in the modern world they also hear "I'm free! It's a free country, it's a democracy!" from people "with their heads stuffed full of western ideas" like personal freedom and individualism. Conservatives

1667:

position that is a "flagrant divergence from the mainstream of traditional Islamic doctrine"—or should only be applied to things and not people. Taking the standard view that the permission of the ruler not is required to use physical force against wrong doers, was Abd al-Qadir Awda and Jalal

1708:, and instead efforts should be directed towards reconstructing Islam and social/political revolution, but this notion has not become "standard fundamentalist doctrine". What has become standard is that forbidding wrong requires "the organized propagation of Islamic values" in today's world. 1643:

Dealing with the power and reach of the modern state there has been a tendency of scholars to choose between two directions: either "giving ground" to the state and limiting the performance of forbidding; or confronting the state "in the name of Islam". Among Shia scholars doctrine has moved

1566:

The growth of the influence of the modern state over education, the economy, military, "intellectual life, culture", etc., has meant forbidding wrong has become "a function of the state apparatus" in states, including some Sunni states, and tendency of (Sunni) scholars to choose between two

1631:, d.1878) see the forbidding of wrong in western institutions such as the representative assemblies and free press of republics and constitutional monarchies, whose check on arbitrary power is a way of preventing wrong by rulers. But fundamentalists/Islamist scholars and/or preachers ( 2199:

O people, I had permitted you to contract temporary marriage with women, but Allah has forbidden it (now) until the Day of Resurrection. So he who has any (woman with this type of marriage contract) he should let her off, and do not take back anything you have given to them (as

1149:

has changed and become more systematic. Now opposing wrongdoing involves "the organised propagation of Islamic values," according to Cook, which requires missionary work and organisation. And several contemporary Muslim majority states or provinces have some kind of Islamic "

1559:

despair that "debauchery and sin , are considered to be 'personal matters'" in which interference is a violation of the sinners' rights. Many Muslims live in secular countries where the charging of interest on loans, drinking of wine and fornication are all legal.

1400:

Callers should possess virtuous "qualities": sincerity, knowledge, wisdom, forbearance, patience, humility, courage, generosity. Greater evils should get priority over lower ones. Callers should speak to wrongdoers in private when possible to avoid "scolding".

1722:

If the "modern conception" of forbidding wrong is "the organized propagation of Islamic values", then in the late 20th century and/or early twenty first, one important way is by enforcing these values using the state's power of policing. The institution of

1138:

Every Muslim has the duty of first setting himself to rights, and then, successively, his household, his neighbours, his quarter, his town, the surrounding countryside, the wilderness with its Bedouins, Kurds, or whatever, and so on to the uttermost ends of

1526:) developed by Ghazali for forbidding sin should include prohibitions on interference in the private lives of others by "spying" or "curtain-ripping", (i.e. the "exposure of hidden sins"). (Cook questions whether this suggestion is a contemporary attack on " 1393:, citing different scholars, gives various advice to "callers" who enjoin good and forbid evil. They should first warn the offenders of the consequences of evil, and only after this approach has been "fully utilised" should they proceed to "the hand". 1465:

Some scholars (Hasan al-Basri, Abdullah ibn Shubruma d.761) have argued that forbidding wrong is to be encouraged but not an obligation. Other groups (Hanbalites, Shia) have been accused (unjustly or with exaggeration) of denying it is obligatory.

1498:

were it pleasing to God to leave people alone, He would not have sent prophets, nor established their laws, nor called to Islam, nor voided other religions, but would rather have left people to their own devices, untroubled by divine visitations;

2177:"Allah the almighty creates seventy angels from every drop of bath water of a man who takes a bath after mut'a, and these angels pray for forgiveness for him until the day of judgment and curse those who deny mut'a until the day of judgment." 1563:

universal human rights propagates the idea that it is both everyone's business how Muslims treat other Muslims (when human rights are violated), and no one's business how people choose to live their lives (when no one's rights are violated).

1782: 1747: 816: 1618:

Muslims; both seeking to revive Islam by restoring it to its "original purity", but modernists thinking this will lead to "living comfortably in the modern world", while fundamentalists work to move Islam "away from, not towards" Western

773:) and linked the definition of good and evil to this classification. In theory, what Allah sees as good is good, and what Allah sees as bad is bad. However, this classification reflected their interpretation and understandings on sharia. 1058:

to oversee the order in market places, in businesses, in medical occupations, etc. He "had no jurisdiction to hear cases—only to settle disputes and breaches of the law where the facts were admitted or there was a confession of guilt."

1033:

However, Michael Cook finds no "serious precedent" for use of the phrases "forbidding wrong" and "commanding right" in the literature of the immediate predecessors of Muhammad his companions, pre-Islamic Arabian traditions and poetry.

727:, as it appears 38 times in slightly varying forms in the Qurʾān, and they are important because of the duties imposed on believers through these words also. Traditional commentators oppose the association of maʿrūf with its cognate 1408:"O Allah, there is nothing that I can do to change this bad situation that You dislike and disapprove except that I hate it to take place. I do not agree to it. O Allah forgive me, guide me and save my heart to be influenced by it." 3103:

Fatawa Hindiyya / Fatawa Alamgiri, Dar el-Fekr, Beirut, 1310 A.H. vol.5 p.353. Quote: "Commanding the good with hand is for those in position of political authority, with tongue it is for the scholars and with the heart it for the

1218:

and points out that if a nonbeliever upbraided a Muslim for wrongdoing he would "presuming to exercise an illegitimate authority over the Muslim", who should never be humiliated by an unbeliever. Those who lack legal competency (

1469:

Sufis have been linked to concepts "that downplay forbidding wrong in one way or another" (tolerance, mysticism, introspection), but there is "no mainstream Sufi doctrine rejecting the duty as such", and many Sufis practice it.

1799:

in 2002 by beating rescuing firemen and locking the school's doors (15 girls died). The once feared Committee lost most of its power by 2016 when it was reduced to submitting reports about infractions to civil authorities.

1676:

quote approvingly Al-Ghazali's view that Muslims do not need a ruler's approval to form armed bands to combat wrongdoing, Rashid maintaining Al-Ghazali's doctrine "should be written in letters of gold" and memorized by

1420:

A step between use of the tongue and a "purely mental act" of the heart in fighting evil is showing disapproval by "range of behavior running from frowns to turning away from the offender to formally ostracising him

1554:

Some of the challenges to Al-Ghazali's concept of individual Muslims forbidding wrong in the modern world include the influence of "universal" western values, and the growth of the strength and reach of the state.

2940:, 152; 176; 201; 216 and n. 101; 243 n.109; 273f; 290f; 313; 314; 317 n.68; 324; 336 n.206; 345 bis; 347 and n.65; 350 n.81, no. (5); 350 n.83; 351 n.91; 352; 365; 374; 375f; 428; cf. 18; 377; 419. Cited in Cook, 916:

Scholars have provided a number of reasons why the obvious reading of this verse is incorrect, such as that it refers not to the present but "to some future time when forbidding wrong will cease to be effective."

1440:

In Islamic literature on the subject, an "ubiquitous theme" is attack on forbidden objects—the overturning of chessboards, the destruction of musical instrument and sacred trees, defacing of decorative images.

940:

said, "Whoever amongst you sees an evil, he must change it with his hand. If he is not able to do so, then with his tongue. And if he is not able to do so, then with his heart, and that is the weakest form of

1514:

Cook finds that Sunni fundamentalist clerics give relatively little attention to privacy rights, giving approval to the entering of a home when reliable information indicates there may be wrongdoing within.

1323:) indicated the duty referred to affirming the basic message of Islam—and so commanded only the "unity of God" and "veracity" of his prophet, and forbade polytheism and denial of Muhammad's prophethood. 909:

O you who have believed, upon you is yourselves. Those who have gone astray will not harm you when you have been guided. To Allāh is your return all together; then He will inform you of what you used to

1412:

In so doing "the heart of the believer who witnesses that evil" is protected from being influenced by it, though of course, this is not really hisbah in the sense that it does not command or forbid.

1432:). According to some Sufis, they could fight wrongdoing by supernatural means—turning wine into vinegar or water, using spiritual force to cause wine vessels to break, or a rapist to collapse, etc. 1647:

On the issue of women's rights, the forbidding of wrong is reconciled with the traditional position of "subordination and seclusion" of women by calling for women to practice the duty at home.

2325: 1070:

as a "general term for 'forbidding wrong'" has a later origin, and the difference in the terms has caused some confusion. According to Michael Cook, the second use is "mainly an invention" of

4192:

M. Berger, Apostasy and Public Policy in Contemporary Egypt: An Evaluation of Recent Cases from Egypt's Highest Courts, Human Rights Quarterly, Volume 25, Number 3, August 2003, pages 720-740

1591:"sectarian scholars" were important; in modern times the significant cleavage in many Islamic legal and political issues (including the forbidding of wrong and commanding of right), is: 1101:, in theological handbooks, monographs devoted to the subject, and in commentaries on the Qur'an and Hadith. Sunni works of jurisprudence do not cover the topic of Forbidding Wrong, but 1869: 1575:

Among the things that have changed in the Islamic world from the medieval to the modern era are the divisions among Muslims. Whereas before the twentieth century differences among the

1804: 3244: 1893:

For example, while mut’a marriage is a form of relationship that is allowed and even sanctified in various Shiite sects, it is an ignorant custom prohibited by Muhammad in Sunnism.

1766: 1404:

When all else fails and the only portion of the hadith available to a Muslim witnessing an evil act is to dislike the evil they come across, the Muslim might say to themselves:

1128:(1058-1111 CE) was "perhaps the first major Islamic thinker to devote substantial amount of space" to these two duties, and his account of forbidding wrong in (Book 19 of his) 1338:

Al-Ghazali provides "a survey" of wrongs commonly found in the mosque, the market, the street, the bath-house and hospitality". For example, in "hospitality" there may be,

2414: 1365:

On the other hand, looking at the violations (found not just in the marketplace) through modern eyes, they can be categorized into a different set of norms being violated:

1478:

of others" making "them blind to their own", what was needed instead was "less self-righteousness and more self-knowledge". His argument "achieved no wider success".

1522:), has argued that there are Islamic precedents for denouncing intrusive efforts to forbid wrong as violations of Islamic law, and that the category of Islamic norms ( 1846:

complains, "hundreds of hisba cases have been registered against writers and activists, often using blasphemy or apostasy as a pretext". In one high-profile case,

1253:

This did not stop political rebels in the early centuries of Islam from using forbidding wrong as their slogan, according to Cook. Examples were "found among the

945:

Mutazilite and Shia Imamis quote different traditions than this Sunni Hadith, but all agree on the Quran and on "the existence of the duty" to command and forbid.

870:, and believing in Allah. If only the People of the Book had faith, it were best for them: among them are some who have faith, but most of them are transgressors. 4304: 1473:

The only "consolidated doctrine" that Muslims ought not to forbid wrong came from Sufi ʿAbd al-Ghani al-Nābulusī (d.1731), a Sufi who lived in the midst of the

1161:

While scripture is clear that a community is enjoined to command right and forbid wrong, it does not indicate whether this included all Muslims or only some.

1048:

Traditionally, in classical Islamic administrations, there was an office of al-hisbah, an inspector of "markets and morals", the holder of which was called a

2326:

https://english.alarabiya.net/en/life-style/travel-and-tourism/2017/04/08/Saudi-Arabia-plans-on-building-its-largest-cultural-sports-and-recreation-city.html

2140: 1820: 1924:, and You believe in Allah; if the people of the scripture deary it, it had been better for them, some of them believers, but most of them are evil-livers. 1377:", though there are occasional references to injustices such as a master beating his slave, or a man depriving "his sisters of rights of inheritance", 1209:, or those invested with the authority to carry out the duty on their behalf, and others arguing that these modes extended to all qualified believers. 799:

Pre-modern Islamic literature describes pious Muslims (usually scholars) taking action to forbid wrong by destroying forbidden objects, particularly

1541:) (Q.49:12), by entering through the roof (instead of the door) (Q.2:189), and by entering his home without first pronouncing a greeting (Q.24:27). 1850:, a Muslim scholar "critical of old and modern Islamic thought" was prosecuted under the statute when his academic work was held to be evidence of 4076: 750:. In its most common usage, maʿrūf is "in accordance with the custom", while munkar, which has no place in the custom, as its opposite, singular ( 425: 1074:" (d.1111), who followed a precedent set by "a somewhat earlier scholar", Mawardi (d.1058) and "adopted the word hisba" as it is currently used. 1077:

A slightly different definition than Al-Ghazali's comes from ʿAbd al-Ghani al-Nābulusī (d.1731), who distinguished between forbidding wrong and

4337: 4273: 4235: 1567:

directions: either "giving ground" to the state and limiting the performance of forbidding; or confronting the state "in the name of Islam".

1462:"Straightforward denial" that forbidding wrong is a duty of Muslims is "very rare", and non-existent after the first two centuries of Islam. 1130: 312: 889:˹It is the believers˺ who repent, who are devoted to worship, who praise ˹their Lord˺, who fast, who bow down and prostrate themselves, who 4098: 2674: 1187:

Differences in scholarly debates over the duty of "commanding right and forbidding wrong" stemmed from the positions taken by jurists (

4254: 4022: 3085: 2812: 1684:

Among many contemporary Twelver Shia clerics, "wounding and killing" require the permission of a qualified jurist or specifically the

3736: 2476:"Reviewed Works: Commanding Right and Forbidding Wrong in Islamic Thought by Michael Cook; Forbidding Wrong in Islam by Michael Cook" 3254: 2839: 2596: 2042: 1979:

Cook describes fundamentalism as a "convenient term" without comparing it to similar terms -- Islamism, puritanism, revivalism, etc.

1537:

ibn al-Khattab, climbed a wall to catch a man in the act of wrongdoing but in so doing violated the Quran in three ways; by spying (

490: 2178: 1233:

and not by individuals, is widespread, if not quite universal." Others argue that these modes extended to all qualified believers.

956:

is the major English language source on the issue), a slightly different phrase is used in a similar hadith -- 'righting wrong' (

2303:

Thielmann, Jörn (2017). "Ḥisba (modern times)". In Kate Fleet; Gudrun Krämer; Denis Matringe; John Nawas; Everett Rowson (eds.).

1796: 90: 4162:

Arabic Network for Human Rights Information, “Hesba Cases Cast Away the Civil State Principles and Citizenship Rights. Cited in

4298: 3997: 1664: 672: 2213: 1319:

However, the verses are vague and do not speak of Sharia/God's law. According to Michael Cook, "a trend" in early exegesis (

4366: 4361: 2124:

Juynboll, G. H. A. (1997). "Sunna". In Bearman, P.; Bianquis, Th.; Bosworth, C. E.; van Donzel, E.; Heinrichs, W. P. (eds.).

1351:

Common wrongdoing described by Al-Ghazali committed (for example in the marketplace) may be divided into categories such as

1278: 617: 4247:

Public Duties in Islam: Institution of the Hisba by Ibn Taymiyyah (Author), Ibn Taymiyah (Author), M. Holland (Translator)

1731:

to stop wrongdoing. Islamic religious police have arisen in some Muslim majority states and regions (Saudi Arabia, Sudan,

1519: 361: 4376: 1486:

An argument for commanding right and forbidding wrong and against the concept of "minding ones own business" comes from

781: 393: 440: 267: 1089:) and reserved to authorities—unless the offense was being committed while the "ordinary believer" could intervene. 1008: 480: 2092: 1134:, is "innovative, insightful, and rich in detail" and "achieved a wide currency in the Islamic world." He wrote: 575: 287: 1640:

in the modern world are cafes, playing cards, cinema, music on radio and television, and the shaving of beards.

1081:. The first being a duty to call on the wrongdoer to stop, but carrying "no power or duty of enforcement"; and 811:(often with phrases like the "Promotion of Virtue and the Prevention of Vice" in their titles) have appeared in 4317: 3435: 3404: 3373: 2827: 2444: 1728: 1717: 1656: 1150: 949: 808: 789: 507: 307: 1358:

transactions that violate Islamic law (e.g. allowing the customer to pay over time but charging interest), and

933: 788:. It forms a central part of the Islamic doctrine for Muslims. The injunctions also constitute two of the ten 4371: 4164: 1808: 1660: 1292:

in Palestine 841/42 CE, Ibn al-Qitt in Spain in 901 CE and an `Abbasid who rebelled in Armenia in 960" CE.

820: 102: 1753: 1685: 698: 556: 322: 3073: 551: 376: 160: 115: 4124: 3985: 978:(also called Imami) Shia schools of Islam "made extensive use of" the "schema" set out by this hadith 1527: 1097:

Scholars opinions and ideas on forbidding wrong are found in legal literature such as collections of

4149: 1503:

The issue is relevant to situations scholars examined (and disagree on) where an enforcers saw what

994:, and other combinations of "enjoin" or "command", "right" or "just", "wrong", "unjust", or "evil". 4201:

Olsson, S. (2008), Apostasy in Egypt: Contemporary Cases of Ḥisbah. The Muslim World, 98(1): 95-115

3059: 665: 561: 195: 95: 1636: 2487: 1816: 1615: 1343: 739: 585: 542: 512: 495: 470: 415: 371: 83: 3077: 3064: 1342:"laying out silk coverings for men, using censers made of silver or gold, hanging curtains with 793: 4333: 4269: 4250: 4231: 4018: 3993: 3250: 3081: 2835: 2808: 2592: 2038: 1851: 1607: 1507:

be a "bottle of liquor or lute" hidden under a robe, or a man and woman that looked like they

1106: 626: 590: 537: 450: 410: 272: 2658: 2112: 4325: 2584: 2308: 2071: 1428:

Some believed there was yet another mode beyond hand, voice and heart -- "spiritual power" (

1273:, especially the Malikis. Some instances of such rebels in the early centuries of Islam are 435: 430: 381: 366: 351: 260: 139: 4056: 2678: 2166: 1863: 1628: 1274: 812: 689: 570: 386: 346: 335: 317: 220: 165: 78: 1834:

Hisbah doctrine has been invoked by Islamic prosecutors in cases of apostasy and acts of

723:"The term that best helps us to understand the nature of Qurʾān ethical prescriptions is 1355:

commercial dishonesty (e.g. passing off used goods as new, concealing defects in goods),

1085:

or censorship, (according to ʿAbd al-Ghani), being the duty to enforce right conduct (

3737:"Islam 's Fourth Amendment: Search and Seizure in Islamic Doctrine and Muslim Practice" 1374: 1316:

also stated that Shariah principles determined what was to be commanded and forbidden.

1007:

Phrases similar to forbidding evil and commanding good can be found examining texts of

843:

there is a duty among Muslims to forbid wrong are statements in the Quran and hadith.

658: 530: 517: 475: 420: 34: 17: 4035: 4355: 3958: 1847: 1843: 1285: 804: 735: 595: 500: 460: 4329: 3989: 2312: 2248: 3128: 3070:

Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy

1774: 986:

Depending on the translation from the Quran, the phrase may also be translated as

926: 709: 646: 602: 339: 71: 60: 1448:"according to a thirteenth-century geographer, a custom was observed each year in 758:(this concept was not different from custom in the beginning), munkar is meant as 4216: 2032: 2012: 1789:. Established in 1976, (or 1940) the committee was known for banning the sale of 1750:(at different times called a Committee or a department for the propagation ...). 964:) -- but "scholars take it for granted" that 'the two "are the same thing, ..." 1701: 1673: 1669: 1632: 1624: 1281: 873: 860: 398: 356: 280: 2076: 2059: 1791: 1705: 1491: 1474: 1289: 1262: 1125: 1071: 1023: 1015: 403: 2588: 1530:

in the Islamic Republic" and influenced by "Western conceptions of rights".)

929:, the second most prestigious collection of Sunni hadith is a famous report: 759: 1835: 1824: 1736: 1584: 1313: 1301: 1254: 1237: 1110: 1030:: "Depart from evil, and do good; seek peace, and pursue it". (Psalm 34:14) 1019: 302: 4310: 2516: 724: 2290: 1644:"sharply" from quietism to activism in keeping with the Islamic Republic. 853:

Let there arise out of you a band of people inviting to all that is good,

2957:, 274; cf. 131n.122;160 n.112; 216 n.101; 290 n.256; 365. cited in Cook, 2037:. Hoboken, New Jersey: Wiley Publishing, Inc. pp. 238–240, 246–247. 1697: 1611: 1189: 1164:

Three "basic questions arising "about the duty of forbidding wrong" are

1050: 1043: 1012: 937: 828: 763: 612: 580: 294: 228: 4305:

Shaykh Nuh Ha Mim Keller. Commanding the Right and Forbidding the Wrong

2491: 2475: 883:, establish prayer and pay alms-tax, and obey Allah and His Messenger... 1823:

makes enjoining good and forbidding wrong mandatory in accordance with

1743: 1596: 1327: 1102: 975: 445: 122: 879:

The believers, both men and women, are guardians of one another. They

2017:. Mombasa: Khoja Shia Ithna-asheri Supreme Council. pp. 102–104. 1812: 1724: 1576: 1487: 1320: 1055: 1027: 785: 755: 717: 465: 455: 244: 212: 204: 189: 183: 67: 776:

This expression is the base of the classical Islamic institution of

4230:. Translated by Salim Abdallah ibn Morgan. London: Al-Firdous Ltd. 1361:

selling goods forbidden by Islamic law (musical instruments, wine).

4125:"Rouhani clashes with Iranian police over undercover hijab agents" 2201: 1839: 1828: 1762: 1758: 1752: 1678: 1599:

Muslims (the Sunni scholastic heritage becoming revered heritage (

1588: 1580: 1449: 1270: 1266: 1258: 1241: 1114: 1098: 971: 967: 824: 800: 770: 713: 607: 485: 176: 134: 127: 50: 42: 3990:"Afghanistan: Proposed Morality Department Recalls Taliban Times" 3025:, 176 n.73; 342; 343;380; 413; 414 n.159; cf.415. Cited in Cook, 2389: 1748:

Ministry for the Propagation of Virtue and the Prevention of Vice

1326:

There are also scholarly disagreements between schools of fiqh (

1920:

You are the best community that has been raised up for mankind:

1904:

Let there arise out of you a nation who invites to goodness and

1803:

Iran has had different institutions enforcing proper covering (

1783:

Committee for the Promotion of Virtue and the Prevention of Vice

1732: 1727:

has been used in some countries as a rationale for establishing

1534: 236: 144: 4165:"Policing Belief. THE IMPACT OF Blasphemy Laws on Human Rights" 1240:, 'changing the reprehensible by hand,' or by compulsion, like 1663:) either insist use of "the hand" is reserved for the state—a 728: 2093:"The Application of ʻUrf in Islamic Law with Regard to Hijāb" 1026:. A particularly similar formulation is found in the book of 1518:

On the other hand, at least one Iranian Twelve Shia cleric (

1444:

Punishment could be very broadly enforced. Cook writes that

2390:"Forty Hadith of an-Nawawi. Hadith 34, 40 Hadith an-Nawawi" 4322:

The Palgrave Encyclopedia of Islamic Finance and Economics

3246:

Forbidding Wrong in Islam: An Introduction By Michael Cook

2517:"Commanding Right and Forbidding Wrong in Islamic Thought" 2113:

https://dialnet.unirioja.es/descarga/articulo/6896913.pdf”

1704:, argued that forbidding wrong is hopeless/pointless when 4324:, Cham: Springer International Publishing, pp. 1–3, 4077:"Saudi Arabia strips religious police of arresting power" 3129:"Forbidding Wrong in Islam: An Introduction Michael Cook" 2832:

Commanding right and forbidding wrong in Islamic thought.

2807:

Sami Zubaida (2005), Law and Power in the Islamic World,

2011:

Rahim, MBE, Husein A; Sheriff, Ali Mohamedjaffer (1993).

1795:, Barbie dolls, and forcibly prevented school girls from 4266: