Enjoining to Good {Ma`ruf} And Forbidding From Evil {Munkar} Conditions Under Which They Become Obligatory
Q 1067: What is the rule if
enjoining to ma`ruf and forbidding from munkar compromises the dignity of
someone who fails to carry out the ma`ruf or perpetrates the munkar, and
humiliates him before the people? A: If one observes the
conditions and etiquette of enjoining to ma`ruf and forbidding from munkar
and does not transgress their limits, he will not be liable to anything
for such a consequence. Q 1068: Is it a government
ordinance or a verdict that under the Islamic state the people's duty with
respect to enjoining to ma`ruf and forbidding from munkar is limited to
oral enjoining and forbidding and the other stages pertain to the
responsibility of the authorities? A: it is a fiqhi verdict. Q 1069: Is it permissible to
enjoin to ma`ruf and forbid from munkar without the permission of the shar
`i authority {hakim} when stopping someone from perpetrating munkar
depends on hitting him by the hand or imprisoning him or putting him to
hardship, or on interfering with his belongings even if it leads to their
destruction? A: This subject has different
situations and cases. As a general rule, the different stages of enjoining
to ma`ruf and forbidding from munkar, so long as they do not affect life
or property of the perpetrator of munkar, do not require anybody's
permission and are obligatory on all mukallafs. But if enjoining to ma`ruf
and forbidding from munkar require measures beyond oral enjoining and
forbidding, and it is in a country ruled by an Islamic order and state
that have taken charge of this Islamic responsibility, the matter will
depend on the hakim's permission, the relevant authorities, the local
police force and authorized courts. Q 1070: If enjoining and
forbidding with respect to very important matters, such as protecting an
innocent life, cannot be performed except through violence, such as
hitting which may cause injury or occasionally even death, will the
hakim's permission be required in such matters? A: If saving an innocent life
and preventing murder depends on immediate and direct intervention, it is
permissible, and even obligatory, according to Islamic law, because it is
considered defense of an innocent life. This obligation neither requires
the hakim's permission nor depends on obtaining any order to that effect.
However, if defending an innocent life depends on killing the assailant,
the cases differ with different rules applying in different cases. Q 1071: Is it obligatory for
someone who wants to enjoin another person to ma`ruf or forbid him from
munkar to have the power to carry it out? When is it obligatory to enjoin
someone to ma`ruf and forbid him from munkar? A: Whoever enjoins and
forbids must know what ma`ruf and munkar are and also know that someone
who is perpetrating the munkar or neglecting the ma`ruf is also aware of
them but violates them intentionally and without any shar `i excuse. It is
obligatory on one to enjoin and forbid only when it is likely to be
effective in a case and one is secure from harm in doing it, with
attention to the proportionality between the expected harm and the
importance of the ma`ruf and munkar in question. Otherwise, it is not
obligatory on him. Q 1072: If a relative boldly
and heedlessly commits sins, what is one's duty with respect to keeping
relations with him? A: If the mukallaf thinks
that breaking relations may make his relative refrain from sins, it will
be obligatory on him to do so as a case of enjoining to ma`ruf and
forbidding from munkar; otherwise, it is not permissible to break ties
with blood relations. Q 1073: Is it permissible to
forego enjoining to ma`ruf and forbidding from munkar for the fear of
losing one's job, such as in a case where the head of an educational
institution, who deals with the university youth, commits actions against
the shar` or makes the environment prone to commission of sins in that
place? A: As a general rule, if the
mukallaf fears harm for himself in enjoining to ma`ruf and forbidding from
munkar, it will not be obligatory on him. Q 1074: If ma`ruf is
neglected and munkar is common in some academic environments, and the
conditions for enjoining to ma`ruf and forbidding from munkar are
existent, will one be relieved of the obligation to perform this duty if
he is a bachelor? A: When their instances and
conditions are existent, enjoining to ma`ruf and for bidding from munkar
are shar`i obligations as well as social and human duties of all mukallafs.
The different states of the mukalIaf, such as his being married or not,
play no role. The mukallaf is not relieved of his obligation simply for
being a bachelor. Q 1075: If one comes across
evidence of sinful conduct, impropriety and insincerity of a person
holding a powerful position, but one fear his power and influence, is it
permissible to neglect enjoining to ma`ruf and forbidding from munkar in
relation to him? Or is it obligatory on one to call him to ma`ruf and
forbid him from munkar even when one is afraid of his harm? A: If there is a reasonable
fear of harm, it will not be obligatory to enjoin to ma`ruf and forbid
from munkar, and you will be relieved of the obligation for that reason.
But one should not neglect reminding and exhorting his brother and sister
in faith, neither should the duty of enjoining to ma`ruf and forbidding
from munkar be abandoned simply for the fear of the position of the
forsaker of ma`ruf and the perpetrator of munkar, or at the mere
likelihood of some harm. Q 1076: At times forbidding a
sinner creates in him negative feelings against Islam due to his ignorance
of Islamic duties and rules. On the other hand, if we leave him alone, it
will prepare the grounds for others to corrupt the environment and commit
sins. What is the duty in such a situation? A: Enjoining to ma`ruf and
forbidding from munkar with their conditions is considered a public
religious duty for the sake of safeguarding Islamic laws and social
health. The mere notion that it might create negative feelings against
Islam in some individuals does not justify the negligence of such an
extremely crucial duty. Q 1077: If those assigned by
the Islamic state to prevent corruption do not accomplish their duty, is
it permissible for people to take charge of this duty themselves? A: Intervention at the
individual level in affairs which constitute the duty of security and
law-enforcement authorities is not permissible. But there is no problem in
enjoining to ma`ruf and forbidding from munkar by people when carried out
with due observance of their limits and conditions. Q 1078: Is the duty of
individuals with regard to enjoining to ma`ruf and forbidding from munkar
to confine themselves only to oral enjoining and forbidding? If it is
obligatory on them to confine themselves to oral reminders, this will
contradict what is stated in the risalahs, particularly the Tahrir al-Wasilah.
And if they are allowed when necessary to advance to the other stages,
will it be permissible for them at times of necessity to carry out all the
graded stages mentioned in the Tahrir al-Wasilah? A: Considering that under an
Islamic state the stages subsequent to oral enjoining to ma`ruf and
forbidding from munkar may be signed to security and judicial authorities,
particularly with respect to cases where prevention of munkar entails the
use of force and intervention in the assets of the individual who is
guilty of munkar, or taking punitive action {ta`zir} against him, or his
detention, and so on, it is obligatory on the mukallaf to confine
themselves to oral enjoining to ma`ruf and forbidding from munkar, and
when the need arises for the use of force, to refer the case to
law-enforcement authorities. This does not contradict the verdict of the
late Imam Khomeini in this regard. As for periods or places that are
without an Islamic state in power, it is obligatory on the mukallafs (when
the conditions are realized), when to ma`ruf and forbidding from munkar,
to go through the graded states, from one to the next, until its purpose
is realized. Q 1079: Some passenger bus
drivers play cassettes of ghina' and music that come under haram, without
paying any attention to advice and exhortations to turn off their cassette
players. Please explain the rule which should be followed in such
situations and for dealing with such persons. Is it permissible to use
force against them? A: If the conditions for
forbidding from munkar exist, you are to do no more than oral forbidding
from munkar. In case this forbidding is not effective, it is obligatory to
avoid listening to unlawful music and ghina', and if nevertheless the
sound reaches your ears, you are not liable to any thing in that regard. Q 1080: I work in a hospital
in the sacred profession of nursing. Occasionally, during part of my work
I encounter some patients who listen to cassettes of unlawful and
degenerate music. I advice them to stop it, and if it does not work on
repeating twice, I take the cassette out of the player, erase its content,
then return it to its owner. Please explain if such conduct is
permissible? A: There is no problem in
erasing the perverse contents to prevent the cassette's unlawful use,
provided it is done with the permission of the cassette's owner or a
religious authority {Hakim al-shar `}. Q 1081: The sound of music
cassettes of uncertain permissibility is heard from some houses and is at
times so high that it is troublesome for the faithful. What is one's duty
in that regard? A: Interference inside
people's houses is not permissible, and forbidding from munkar depends on
identification of the actual instance and the conditions being available. Q 1082: What is the rule of
enjoining and forbidding in respect of women with inadequate covering {hijab}?
What is the rule when one fears that oral forbidding may cause unlawful
sexual feelings? A: Forbidding from munkar
does not depend on looking at a female stranger in a way that may be
sinful, and it is obligatory on every mukallaf to avoid haram, especially
when carrying out the duty of forbidding from munkar. Q 1083: What is the duty of a
son toward his parents or that of a wife toward her husband when they give
no importance to paying khums and zakat on their assets? Are they allowed
to use the assets whose khums or zakat has not been paid, as they are
mixed with haram, in view of the emphasis that has been laid on its
avoidance, as haram wealth contaminates the soul? A: They (the son and the
wife) should enjoin to ma`ruf and forbid from munkar whenever they see the
parents or the husband neglecting ma`ruf or committing munkar, provided
the conditions for carrying them out exist. As for using their wealth,
there is no problem in it, unless they are certain of the presence of
khums and zakat funds in the part of wealth they use, in which case they
should seek the permission of khums and zakat authorities concerning that
amount. Q 1084: How should a son
behave with his parents who do not care about their religious duties due
to their lack of complete faith in them? A: He should orally enjoin
them to ma`ruf and forbid them from munkar in a soft language, and with
due observance of their respect as parents. Q 1084: My brother does not
observe shar `i and moral norms, and advice has not been effective so far.
What is my duty when I see such conduct on his behalf? A: It is obligatory on you to
express resentment towards such conduct which is against Islamic law, and
to remind him in a brotherly way which you deem effective and suitable.
But do not break your ties with him, because that is impermissible. Q 1085: What kind of
relations can one have with persons who formerly used to commit such
unlawful acts as drinking? A: The criterion is the
present behaviour of people. So if they have repented for what they used
to do, they should be treated presently like other believers. As for
someone who commits haram at present, it is obligatory to deter him from
it through forbidding from munkar, and if he will not stop committing
haram unless one avoids his company, it will be obligatory to avoid his
company and break with him. Q 1086: A continuous assault
is going on against Islamic morals by the Western culture, and some
non-Islamic customs are being propagated. For example, some men hang
golden crosses on their necks, or some women wear clothes with garish
colours, and, occasionally, some men and women wear bracelets, dark
glasses, and certain ornaments which attract attention and are generally
considered improper. Taking into consideration that some of these people
insist on such actions even after enjoining them to ma`ruf and forbidding
them from munkar, please explain how to treat such individuals? A: Wearing gold or hanging it
on the neck is absolutely unlawful for men. It is not permissible to wear
clothes whose tailoring style, colour, etc. is considered imitation of the
invading culture of non-Muslims, and it is not permissible also to wear
bracelets and glasses in a way that is regarded as imitation of the
invading culture of enemies of Islam and Muslims. The duty of others
towards such phenomena is to do oral forbidding from munkar. Q 1087: Sometimes we see that
a faculty student or employee who commits munkar does not stop it even
after repeated advice and guidance, but on the contrary he remains
insistent on committing his wrongdoing which vitiates the faculty's
atmosphere. What is your opinion on taking such effective punitive
administrative measures as entering it into his personal record? A: There is no problem in
doing it while observing the faculty's internal rules. The dear youth
should take the issue of enjoining to ma`ruf and forbidding from munkar
seriously, learn its conditions and shar `i rules carefully, publicize
this principle, and employ moral and effective methods to encourage the
practice of ma`ruf and prevent the occurrence of munkar. They should avoid
using this principle for their personal ends, and know that it is the best
and most effective way of spreading good and preventing evil. May God
grant you success in carrying out what pleases Him. Q 1088: Is it permissible not
to respond to the greeting of someone who commits munkar as a way of
stopping and discouraging him? A: It is permissible to
refrain from responding to someone's greeting with the intention of
forbidding from munkar if such action is normally interpreted as
prevention and discouraging of munkar. Q 1089: What is the duty of
the authorities if it is proved definitely that some of their employees
are negligent of prayers, and exhortation and guidance do not affect their
conduct? A: Nevertheless it is
obligatory not to ignore the effectiveness of enjoining to ma`ruf and
forbidding from munkar if it is performed continuously with due observance
of its conditions. If it reaches a point that the authorities have no hope
that enjoining to ma`ruf is effective on such individuals, and regulations
permit depriving them of employment benefits , it will be obligatory to
take such measures against them, while reminding them that the measure has
been taken against them because of their negligence in carrying out this
divine obligation. Q 1090: My sister is married
to a man who does not say prayers. Since he is with us all the time, I
have to associate with him, talk to him, and even at times help him in
some work on his request. My question is, am I permitted by Islamic law to
associate with and talk to him, and help him in some work? What is my duty
towards him? A: Nothing is obligatory on
you except to enjoin to ma`ruf and forbid from munkar in a continuous
manner, whenever its conditions are existent. If associating with him and
assisting him do not encourage him in his negligence of prayers, there is
no problem in it. Q 1091: Is it permissible for
high-ranking Islamic scholars to frequent and associate with tyrants and
tyrannical rulers if it leads to a decrease in their tyranny? A: If it is proved for the
scholar in such cases that his links with the tyrant lead to prevention of
tyranny and are effective in stopping him from munkar, or the scholar
considers an important issue which has to be taken care of and followed
up, there will be no problem in it. Q 1092: I got married several
years ago. While I pay great attention to religious affairs and shar `i
matters and follow the late Imam Khomeini, my wife, unfortunately, does
not care much about religious matters. Sometimes, after a verbal argument,
she says prayers once in a while, and this is what bothers me very much.
What is my duty in such a situation? A: Your duty is to prepare
the grounds for her reform by every possible means, and to avoid any kind
of violence which might indicate bad temper and disharmony. Keep in mind
that attending religious ceremonies and associating with religious
families has a great effect on reforming persons. Q 1093: If a Muslim man comes
to know from circumstantial evidence that his wife, though being a mother
of several children, secretly commits acts against chastity, though he
does not have any shar`i evidence to prove it (such as a witness who is
prepared to testify), how can he deal with this woman in accordance with
Islamic law, considering that the children will grow up with such a woman?
How should one deal with a person, or persons, who commit such obscene
deeds contrary to the divine laws, if he becomes aware of them without
possessing any evidence which can be presented in a shar `i court? A: It is obligatory to avoid
suspicion and refrain from taking resort in conjectures. If it is
ascertained that a haram has been committed, it is obligatory to forbid
her by reminding, exhorting, and forbidding from munkar. If forbidding
from munkar is not effective, one may refer to competent judicial
authorities if there is any evidence. Q 1094: Is it permissible for
a female to guide a young man and help him with his studies etc. while
observing Islamic norms? A: Under the assumption in
the question, there is no problem in it. However, it is better to avoid
satanic temptations, and obligatory to observe the related shar `i rules,
as avoiding being alone with a stranger. Q 1095: What is the duty of
employees in official departments and institutions when they occasionally
observe certain organizational and religious misconducts perpetrated by
their high-ranking managers? Will the obligation be called off if the
individual fears that his forbiddance from evil may cause high-ranking
authority or authorities to harm him? A: If all conditions of
enjoining to good and forbidding from evil are satisfied they will be
obligated to implement them, otherwise they will have no obligation in
this respect. So is the case when they fear some harm for themselves as a
result of enjoining to good and forbidding from evil - and therefore,
there will be no obligation. This rule remains in force as long as the
country is not governed by an Islamic state. When there is an Islamic
state that takes up the fulfillment of these divine duties, the obligation
of those who are incapable {a`jiz} of enjoining to good and forbidding
from evil will be to inform official authorities about the case and follow
it up until sinister and corrupting roots are eradicated. Q 1096: If there is
continuing misappropriation of public funds in a department, and there is
someone who thinks that he can curtail this phenomena if he takes charge
of the office, but it is impossible for him to acquire that post without
bribing one of the specialists, is it permissible to give bribe in order
to prevent misappropriation of public funds, a measure which amounts to
averting a major evil with a minor one? A: The duty of those who
become aware of violations of Islamic law is to forbid from munkar while
observing the related shar `i conditions and norms, and it is not
permissible to resort to bribery and illegal methods in order to obtain an
office,even though it should be for the purpose of preventing corruption.
Of course, if that is assumed to occur in a country ruled by an Islamic
state, the people's duty does not end simply by personal inability to
enjoin to ma`ruf and forbid from munkar, rather they must bring the matter
to the attention of the related authorities and follow it up. Q 1097: Is munkar something
relative, so that it should be possible to compare the university
environment with the worst of environments, and make it an excuse for
neglect of forbidding from munkar with respect to some munkars and for
failing to prevent them by maintaining them not to be haram and munkar at
all? A: A munkar as such is not
something relative, but at the same time some munkars may be considered
more haram compared to others. In any case, forbidding from munkar is
regarded a shar `i obligation whenever its conditions exist, and he must
not neglect it. There is no difference between various munkars in this
respect, or between university environments and other settings. Q 1098: What rule applies to
alcoholic drinks found with some occasional foreign specialists in some
institutions of the Islamic country and who drink them at home or in
places assigned for their stay? What rule applies to their preparation and
consumption of pork, as well as their conduct contrary to chastity and the
people's ruling values? What is the duty of factory managers and those who
have relations with them? What position is to be taken if the factory
managers and related provincial authorities do not take any measures in
these cases after being informed? A: It is obligatory for
related authorities to ask them not to openly commit such acts as drinking
and eating unlawful meats and to refrain from doing them in public. As for
matters which are against public chastity, it is not proper to allow them
to commit them. In any case, any measure regarding them in this context
must be taken only through competent authorities. Q 1099: Some brothers go to
places where improperly veiled women gather at times in order to enjoin to
ma`ruf and forbid from munkar, and to advise and exhort them. Are they
allowed to look at these women, considering that they go there to enjoin
to ma`ruf? A: There is no problem in a
first unintentional look, but an intentional look at parts other than the
face and hands is not permissible, even for the purpose of enjoining
ma`ruf. Q 1100: What is the duty of a
devout youth in mixed universities in respect of the improprieties which
are observed in some of these universities? A: It is obligatory for them,
while guarding themselves against being polluted, to enjoin to ma`ruf and
forbid from munkar if its conditions are available to them and they have
the ability to carry it out.
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