Command the right, forbid the wrong.
The duty that produced both the market inspector checking a grocer's scales and the man who thinks he may burn the grocer's shop. Classical jurists hedged it hard: do not act where the harm outweighs the good, and never act on a question the scholars are still arguing about.
Hisba is the most double-edged obligation in Islam. Historically it was an office: the muhtasib policed weights, prices, and public order in the market, and the job was administrative rather than inquisitorial. The hadith of the three stages — hand, tongue, heart — is the text everyone quotes, and the classical commentary on it is far more restrictive than its modern use, requiring knowledge of the ruling, certainty about the facts, a reasonable expectation of success, and the absence of greater harm. Al-Ghazali added that a person who cannot correct without causing a riot must not correct. The modern problem is that the clause has been detached from authority and from those conditions by vigilante groups and by armed movements, and the mainstream Muslim response has been unusually direct: the Amman Message of 2005 restricted who may issue a fatwa at all, and the 2014 Open Letter to Baghdadi, signed by more than a hundred and twenty senior scholars, refuted the Islamic State point by point in its own juristic language.
Whoever of you sees something wrong, let him change it with his hand; if he cannot, then with his tongue; if he cannot, then with his heart — and that is the weakest of faith.
Sahih Muslim 49 (rendered)The most quoted and most abused hadith in Islamic public ethics.
The same ground, other faiths
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