. Li (cont.)

However, many scholars understand this portion of the hadith to be a reference to knowledge instead of specifically seeing.1 In other words, if one knows for certain that an evil is occurring, he must work to remove it. Even if he does not see the evil at that moment, it is sufficient that he has the knowledge that it is occurring. That knowledge requires that he remove that evil. It is also sufficient to be considered knowledge that trustworthy people inform him of that evil existing or that strong circumstantial evidence point to that evil's existence. If there are some clear signs pointing to the existence of some evil, he may follow up those clear signs.2 At the same time, though, it is not allowed to have unwarranted suspicions about others or to spy on others. If a person simply suspects, without any strong evidence, that some evil is occurring, it is not his right to pry into other's private affairs and uncover the matter.3 The Prophet (peace be upon him) said, "Do not spy on one another." (Recorded by al-Bukhari and Muslim.) The Definition of Munkar ("Evil") and its Opposite Maroof Munkar (fo), in a general sense, is everything that is rejected or objectionable from a shareeah or rational point of view. However, its meaning in the expression, "ordering good and eradicating evil (munkar)," is that which is rejected or objected to by the shareeah. In other words, there may be some acts that the people do not consider good but, if the shareeah has allowed such acts, they may not be considered munkar and are not required to be removed.4 1 Cf., al-Haitami, Fath, p. 244; al-Munaawi, vol. 6, p. 1 30; al-Qaari, vol. 9, p. 328; al-Bugha and Mistu, p. 262; al-Azhari, p. 7 1 . lbn Rajab (Jaami, vol. 2, p. 254) states, "If the [evil] is hidden and he does not see it, although he knows about it, then most of the narrations from Ahmad state that he does not present himself to the evil..." But then he mentions that other narrations from Ahmad show that if a person knows about an evil and where it is occurring, he is like one who has actually seen it. 2 Cf., al-Bugha and Mistu, pp. 262-3. 3 For more details on what is and is not considered spying, see Hamad al-Ammaar, Haqeeqah al­ Amr bi-l-Maroof wa al-Nahi an al-Munkar (Riyadh: Daar lshbeeliyah, 1 997), pp. 145-1 54. 4 Cf., Khaalid al-Sabt, Al-Amr bi-l-Maroof wa al-Nahi an al-Munkar (London: al-Muntada al­ lslaami, 1995), p. 24. Commentary on the 40 Hadith of al-Nawawi It is important to note, as al-Sabt has done, that munkar is not equivalent to sin or acts of disobedience to Allah (maasiyah). Munkar is a more general term. A munkar is a munkar no matter who is performing it; even if the person performing the munkar is not sinful, because he is a minor or ignorant, for example, the act is still a munkar that must be removed. Therefore, if a small child, for example, is sipping out of a glass of beer, it is a munkar and it must be stopped. Therefore, in general, when it comes to munkar, one does not take into consideration the person performing the act but one simply looks at the act itself. 1 Another important aspect that must be noted here is the issues in which there are differences of opinion among the scholars. Sometimes an act may be considered "sinful" or munkar although the one who performs it is not considered a sinner. For example, Imam Ahmad said that the one who drinks nabeedh (intoxicating fruit nectar) is to be flogged, although he is not considered an evildoer if he performs that act following the opinions of those scholars who say that it is permissible.2 Therefore, again, the munkar must be stopped without any consideration of whether its doer is sinful or not. Maroof (wJY'-") is the opposite of munkar. It is a word that implies every act of obedience to Allah and every act that takes one closer to Allah, whether it be obligatory or recommended. Its meaning also has the sense that they are the deeds that people accept and are pleased with and that people can have no objection to.3 Note that in this hadith, the Prophet (peace be upon him) only mentioned the changing of evil. When an obligatory deed is not performed, that is also an evil. The only way to remove that evil is by the commanding or ordering of the performance of the obligatory deed. Hence, in a sense, this hadith of the Prophet also covers aspects of ordering good and not simply of eradicating evil.4 To Whom is This Command Addressed? The Prophet (peace be upon him) said, "Whoever of you . . . " This means that this command is directed to each and every Muslim. Everyone has the obligation to forbid evil if he has the means to do so. However, there are some people who have special responsibilities to forbid evil.