Abu Sa‘id al-Khudri reported that the prophet Muhammad 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 faith". Mutazilite and Shia Imamis quote different traditions than the Sunni, but all agree on the Quran and on "the existence of the duty" to command and forbid.Cook, Forbidding Wrong, p.12 According to Michael Cook, "scholars take it for granted" that 'forbidding wrong' an-nahy ʿani-l-munkar and a slightly different phrase  used in a similar hadith  'righting wrong' (taghyir al-munkar)  "  are the same thing, and we will follow them in this ..." Cook, Forbidding Wrong, p.4 Three "basic questions arrising "about the duty of forbidding wrong" are who has to do it,  to whom, and about what?"Cook, Forbidding Wrong, p.11  ]    [   What was enforced Types of wrongdoing Michael Cook writes that examples provided by Al-Ghazali of wrongdoing commonly committed and corrected by enforcers can be categorized into violations of "religious norms" such as praying incorrectly, "puritanical norms" such as consuming alcohol, and "secular norms" such as "blocking a street".Cook (2003), Forbidding Wrong in Islam. p.99 Enforcement targeted backsliding and laxness in obedience to religion. "Our sources tell us .. that the overwhelming concern of those who forbade wrong was with wine, women and song. In fact liquor and music are by far the most widespread wrongs in our sources." Hisbah v. privacy An argument for commanding right and forbidding wrong and against the concept of minding ones own business comes from Hanafi jurist `Ismat Allah of Sharanpur who writes: 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; ...Cook, Forbidding Wrong, p.89-90 Who did the enforcing Islamic legal scholars differ regarding who precisely was (and is) responsible for carrying out commanding and forbidding, what was to be commanded and forbidden, who was to be commanded and forbidden, and what was involved in this commanding and forbidding. For example, schools of law differ over whether Hisbah is an individual or collective duty, (i.e. an individual obligation of all believers, or if leaving enforcement to just some Muslims was sufficient). Who is eligible to use force (their "hand") to command and forbid is disputed, some reserving it for the political authorities or those, such as the muḥtasib, who job it is to carry out the duty on their behalf. Others argue that these modes extended to all qualified believers.Michael Cook: Commanding right and forbidding wrong in Islamic thought. Cambridge University Press. Cambridge 2000, pp. 32-47%DIFDELCMD < %DIFDELCMD < %%% According to Al-Nawawi, what was to be commanded and forbidden had to be determined in accordance with established Shariah principles. 'Changing the reprehensible by hand,' or by compulsion, like jihad, 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.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 laymen." In practice, "those who engage d%DIFDELCMD < ] %%% in the activity" of commanding and forbidding in pre-modern Islam, were "overwhelmingly scholars", according to Michael Cook.Cook, Forbidding Wrong, p.102 Rebellion However, this did not stop political rebels in the early centuries of Islam from using forbidding wrong as their slogan, according to Michael Cook. Examples were "found among the Kharijites, including the Ibadis, among the Shi'ites, including Zaydis, and among the Sunnis, especially the Malikis. Some instances of such rebels in the early centuries of Islam are Jahm ibn Safwan (d.746), in late Umayyad Transoxiana, Yusuf al-Barm in Khurasan in 776,defeated and captured in 776/7 CE Al-Mubarqa in Palestine 841/42 CE, Ibn al-Qitt in Spain in 901 CE and an `Abbasid who rebelled in Armenia in 960" CE.Cook, Forbidding Wrong, p.108-9
Abu Sa‘id al-Khudri reported that the prophet Muhammad 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 faith". Mutazilite and Shia Imamis quote different traditions than the Sunni, but all agree on the Quran and on "the existence of the duty" to command and forbid.Cook, Forbidding Wrong, p.12 According to Michael Cook, a slightly different phrase is used in a similar hadith -- 'righting wrong' (taghyir al-munkar) instead of 'forbidding wrong' (an-nahy ʿani-l-munkar) -- but " scholars take it for granted" that 'the two " are the same thing, and we will follow them in this ..." Cook, Forbidding Wrong, p.4 Three "basic questions arrising "about the duty of forbidding wrong" are who has to do it, Cook, Forbidding Wrong, p.11 to whom, and about what?"Cook, Forbidding Wrong, p.11 Who did the enforcing Scholars argue adult Muslims are obliged but non-Muslim excluded (Cook paraphrases al-Ghazalli in asking, "After all since the duty consists in coming to the aid of the faith, how could one of its enemies an unbeliever] perform it?" and points out that if a nonbeliever upbraided a Muslim for wrong doing he would "presuming to exercise an illegitimate authority over the Muslim" who should never be humiliated by an unbeliever.Cook, Forbidding Wrong, p.13 Children are also excluded for lacking legal competency (mukallaf). Scholars are often "on balance reluctant to restrict the range of those for whom forbidding wrong is a duty", including for example, women and sinners on many occasions.Cook, Forbidding Wrong, p.18-19 Schools of law differ over whether Hisbah is an individual (i.e. an individual obligation of all believers), or collective duty, (an obligation where once a sufficient number of Muslims undertake it, others cease to be obligated). Who is eligible to use force (their "hand") to command and forbid is disputed, some reserving it for the political authorities or those, such as the muḥtasib, who job it is to carry out the duty on their behalf. Others argue that these modes extended to all qualified believers.Michael Cook: Commanding right and forbidding wrong in Islamic thought. Cambridge University Press. Cambridge 2000, pp. 32-47 According to Al-Nawawi, what was to be commanded and forbidden had to be determined in accordance with established Shariah principles. 'Changing the reprehensible by hand,' or by compulsion, like jihad, 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.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 laymen." In practice, "those who engage[d in the activity" of commanding and forbidding in pre-modern Islam, were "overwhelmingly scholars", according to Michael Cook.Cook, Forbidding Wrong, p.102 Rebellion However, this did not stop political rebels in the early centuries of Islam from using forbidding wrong as their slogan, according to Michael Cook. Examples were "found among the Kharijites, including the Ibadis, among the Shi'ites, including Zaydis, and among the Sunnis, especially the Malikis. Some instances of such rebels in the early centuries of Islam are Jahm ibn Safwan (d.746), in late Umayyad Transoxiana, Yusuf al-Barm in Khurasan in 776,defeated and captured in 776/7 CE Al-Mubarqa in Palestine 841/42 CE, Ibn al-Qitt in Spain in 901 CE and an `Abbasid who rebelled in Armenia in 960" CE.Cook, Forbidding Wrong, p.108-9 What was enforced Types of wrongdoing Michael Cook writes that examples provided by Al-Ghazali of wrongdoing commonly committed and corrected by enforcers can be categorized into violations of "religious norms" such as praying incorrectly, "puritanical norms" such as consuming alcohol, and "secular norms" such as "blocking a street".Cook (2003), Forbidding Wrong in Islam. p.99 Enforcement targeted backsliding and laxness in obedience to religion. "Our sources tell us .. that the overwhelming concern of those who forbade wrong was with wine, women and song. In fact liquor and music are by far the most widespread wrongs in our sources." Hisbah v. privacy An argument for commanding right and forbidding wrong and against the concept of minding ones own business comes from Hanafi jurist `Ismat Allah of Sharanpur who writes: 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; ...Cook, Forbidding Wrong, p.89-90 %DIFDELCMD < %DIFDELCMD < %%% %DIFDELCMD < ] %%% 
D
"scholars take it for granted" that 'forbidding wrong' an-nahy ʿani-l-munkar and
A
is
A
--
A
instead of 'forbidding wrong' (an-nahy ʿani-l-munkar) -- but
A
scholars take it for granted" that 'the two "
A
Cook, Forbidding Wrong, p.11
A
Who did the enforcing Scholars argue adult Muslims are obliged but non-Muslim excluded (Cook paraphrases al-Ghazalli in asking, "After all since the duty consists in coming to the aid of the faith, how could one of its enemies
A
an unbeliever
A
perform it?" and points out that if a nonbeliever upbraided a Muslim for wrong doing he would "presuming to exercise an illegitimate authority over the Muslim" who should never be humiliated by an unbeliever.Cook, Forbidding Wrong, p.13 Children are also excluded for lacking legal competency (mukallaf). Scholars are often "on balance reluctant to restrict the range of those for whom forbidding wrong is a duty", including for example, women and sinners on many occasions.Cook, Forbidding Wrong, p.18-19
A
Schools of law differ over whether Hisbah is an individual (i.e. an individual obligation of all believers), or collective duty, (an obligation where once a sufficient number of Muslims undertake it, others cease to be obligated).
A
Who is eligible to use force (their "hand") to command and forbid is disputed, some reserving it for the political authorities or those, such as the muḥtasib, who job it is to carry out the duty on their behalf. Others argue that these modes extended to all qualified believers.Michael Cook: Commanding right and forbidding wrong in Islamic thought. Cambridge University Press. Cambridge 2000, pp. 32-47
A
According to Al-Nawawi, what was to be commanded and forbidden had to be determined in accordance with established Shariah principles. 'Changing the reprehensible by hand,' or by compulsion, like jihad, 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.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 laymen." In practice, "those who engage
A
d
A
in the activity" of commanding and forbidding in pre-modern Islam, were "overwhelmingly scholars", according to Michael Cook.Cook, Forbidding Wrong, p.102
A
Rebellion However, this did not stop political rebels in the early centuries of Islam from using forbidding wrong as their slogan, according to Michael Cook. Examples were "found among the Kharijites, including the Ibadis, among the Shi'ites, including Zaydis, and among the Sunnis, especially the Malikis. Some instances of such rebels in the early centuries of Islam are Jahm ibn Safwan (d.746), in late Umayyad Transoxiana, Yusuf al-Barm in Khurasan in 776,defeated and captured in 776/7 CE Al-Mubarqa in Palestine 841/42 CE, Ibn al-Qitt in Spain in 901 CE and an `Abbasid who rebelled in Armenia in 960" CE.Cook, Forbidding Wrong, p.108-9
D
Who did the enforcing Islamic legal scholars differ regarding who precisely was (and is) responsible for carrying out commanding and forbidding, what was to be commanded and forbidden, who was to be commanded and forbidden, and what was involved in this commanding and forbidding. For example, schools of law differ over whether Hisbah is an individual or collective duty, (i.e. an individual obligation of all believers, or if leaving enforcement to just some Muslims was sufficient).
D
Who is eligible to use force (their "hand") to command and forbid is disputed, some reserving it for the political authorities or those, such as the muḥtasib, who job it is to carry out the duty on their behalf. Others argue that these modes extended to all qualified believers.Michael Cook: Commanding right and forbidding wrong in Islamic thought. Cambridge University Press. Cambridge 2000, pp. 32-47
D
According to Al-Nawawi, what was to be commanded and forbidden had to be determined in accordance with established Shariah principles. 'Changing the reprehensible by hand,' or by compulsion, like jihad, 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.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 laymen." In practice, "those who engage
D
d
D
in the activity" of commanding and forbidding in pre-modern Islam, were "overwhelmingly scholars", according to Michael Cook.Cook, Forbidding Wrong, p.102
D
Rebellion However, this did not stop political rebels in the early centuries of Islam from using forbidding wrong as their slogan, according to Michael Cook. Examples were "found among the Kharijites, including the Ibadis, among the Shi'ites, including Zaydis, and among the Sunnis, especially the Malikis. Some instances of such rebels in the early centuries of Islam are Jahm ibn Safwan (d.746), in late Umayyad Transoxiana, Yusuf al-Barm in Khurasan in 776,defeated and captured in 776/7 CE Al-Mubarqa in Palestine 841/42 CE, Ibn al-Qitt in Spain in 901 CE and an `Abbasid who rebelled in Armenia in 960" CE.Cook, Forbidding Wrong, p.108-9