عَنْ أَبِي سَعِيدٍ الْخُدْرِيّ رَضِيَ اللهُ عَنْهُ قَالَ سَمِعْت رَسُولَ اللَّهِ صلى الله عليه و سلم يَقُولُ: "مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ، وَذَلِكَ أَضْعَفُ الْإِيمَانِ" . [رَوَاهُ مُسْلِمٌ].
On the authority of Abu Sa`eed al-Khudree (may Allah be pleased with him) who said:
I heard the Messenger of Allah (ﷺ) say, “Whosoever of you sees an evil, let him change it with his hand; and if he is not able to do so, then [let him change it] with his tongue; and if he is not able to do so, then with his heart — and that is the weakest of faith.” [Muslim]
In Islamic ethics, not every reminder or recommendation given to others qualifies as “forbidding evil” (nahy ʿan al-munkar). The Prophet Muhammad ﷺ taught Muslims to care for one another through mutual reminders and interventions when they see wrong being committed, but Islamic scholars have clarified that these interventions fall under different categories with distinct rulings, conditions, and manners.
Two foundational concepts often confused are Naṣīḥah (sincere advice) and Amr bil-Maʿrūf wa-Nahy ʿan al-Munkar (commanding good and forbidding evil). Understanding the differences between these two helps Muslims act responsibly and wisely in their social and religious engagements.
Naṣīḥah refers to offering sincere, well-intentioned advice. It is typically gentle, personal, and voluntary. It can cover a wide scope — from encouraging someone to read more Qur’an, to suggesting healthier habits or better time management. Such advice is not necessarily tied to right or wrong in the legal sense, and there is no obligation for the listener to follow it. It is generally mandūb (recommended), not binding.
On the other hand, Amr bil-Maʿrūf wa-Nahy ʿan al-Munkar deals specifically with matters of religious obligation or prohibition. It refers to calling others toward what is wājib (obligatory) and away from what is ḥarām (forbidden). When certain conditions are met — such as knowledge of the issue, ability to intervene, and likelihood of benefit — this form of moral correction becomes wājib. For instance, telling someone to stop cheating, to pray, or to avoid backbiting falls under this category. It’s not just advice — it can become a duty.
Importantly, scholars highlight that while naṣīḥah can be offered at any time and in most contexts, amr/nahy must be practiced with wisdom, proper knowledge, and in accordance with context, as it often involves greater ethical and legal weight.
One of the most crucial refinements in applying forbidding evil is distinguishing between connected wrongs (munkar mutaʿalliḳ bik) and disconnected wrongs (munkar ghayr mutaʿalliḳ bik). Connected wrongs are evils that occur within your space, presence, or sphere of influence. This includes situations involving people you are responsible for (like your children, students, or employees) or places you control (your house, your classroom, your WhatsApp group, etc.). When wrong is committed in such contexts, you are morally and legally bound — as much as you're able — to do something about it. If your teenager is watching inappropriate content at home, or a student cheats during an exam, or a group member shares offensive content, and you remain silent, you may be held accountable by Allah for neglecting a duty that was within your capacity to address.
Conversely, disconnected wrongs occur in spaces beyond your control or influence — such as strangers doing wrong in public, online behavior by people you don’t know, or non-Muslims practicing habits outside the bounds of Islamic law. In these cases, you are not obliged to act directly unless the harm spills into your space. Your duty may be to reject the act internally, perhaps disengage, but not to intervene physically or verbally — unless it is safe, beneficial, and warranted. This reflects Islam’s principle of harm reduction: “Do not cause harm or reciprocate harm.”
This distinction upholds realism and mercy — you are not responsible for fixing everything you see. Islam does not obligate what is beyond one’s ability. Instead, moral responsibility increases with proximity, control, and influence.
Even when it becomes necessary to command good or forbid evil, the method is just as important as the message. The Prophet ﷺ said:
“Indeed, gentleness is not placed in anything except that it beautifies it, and it is not removed from anything except that it makes it ugly.”(Sahih Muslim 2594)
This profound hadith establishes rifq (gentleness) as the default mode of all moral and social intervention. Whether you are advising a friend or stopping a wrong, your tone, body language, and approach must reflect prophetic character — mercy, patience, and wisdom.
When someone commits a sin, we are taught to hate the sin, not the sinner. The Prophet ﷺ would often correct people gently, starting with kind words and gradual firmness only when necessary. Even when he saw clear violations, his approach was not driven by ego or anger, but by wisdom and concern for people’s guidance.
This is especially relevant today, in a time of social media criticism and public shaming. If someone isn’t visibly supporting a cause or fails to live up to expectations, it is not our place to condemn them harshly. They may have valid reasons or personal struggles unknown to us. Therefore, the application of forbidding evil must be coupled with adab, empathy, and contextual understanding.
In the famous hadith:
“Whoever among you sees an evil, let him change it with his hand; if he cannot, then with his tongue; and if he cannot, then with his heart — and that is the weakest of faith.”(Sahih Muslim)
The Prophet ﷺ uses the term falyughayyirhu (let him change it), not liyuzilhu (let him remove it). This distinction is significant. The Arabic word falyughayyirhu implies making an effort toward change, even if one cannot completely remove the evil. It recognizes limitation and prioritizes intention and effort over guaranteed results. By contrast, izālah refers to full removal — something that may not be achievable without authority.
Thus, Islamic responsibility is measured by ability, not outcomes. If you can only advise, then do so. If you can’t speak, then let your heart reject it. But remaining indifferent is not an option for a sincere believer.
Another crucial aspect addressed by scholars is the strength of differences of opinion (ikhtilāf). Some rulings in Islam are based on consensus (ijmāʿ) and carry binding authority — like the prohibition of interest (riba). Rejecting or violating these rulings is clearly a munkar, and forbidding such acts is often obligatory.
However, other issues fall under minor or strong differences of opinion. For instance, scholars may differ on where women should place their hands during prayer or whether the feet should be joined or apart. These are not clear-cut wrongs; they are areas of legitimate variation. Insisting on one opinion and condemning others in these cases reflects arrogance and ignorance of Islamic jurisprudence.
Scholars classify differences as:
- Matters of consensus: No disagreement (e.g., five daily prayers).
- Minor/weak differences: Some dissent, but weakly supported (e.g., riba not applying to paper money — a minority view).
- Strong differences: Substantial disagreement supported by evidence (e.g., hijab details, placement of hands in prayer).
When dealing with weak differences, one is permitted — and sometimes required — to stand against the minority opinion if it permits clear wrong. But when the difference is strong, respectful dialogue and tolerance are the proper response. Condemnation in such matters is unwarranted.
Hadith 34 reminds us that caring for others in Islam is not about policing every mistake we see, but about acting with wisdom, sincerity, and compassion. The Prophet ﷺ taught us that forbidding evil is not a one-size-fits-all duty — it depends on knowledge, ability, and context. Some wrongs fall within our responsibility, like what happens in our own homes or spaces we manage, while others are beyond our control. Islam does not burden us with what is outside our reach, but it does call us never to be indifferent. Even if we can’t act with our hands or words, we should at least reject wrong in our hearts.
On a personal level, this hadith humbles me. I realize that sometimes I confuse advice with obligation, or react more out of emotion than wisdom. It reminds me that my responsibility is not to “fix” everyone, but to act within my capacity, with gentleness and sincerity, seeking Allah’s pleasure rather than victory in debate. In an age of quick judgment and online shaming, the Prophet’s ﷺ model of rifq — mercy and gentleness — feels especially urgent. My role is to encourage good and discourage harm in a way that uplifts, not humiliates; that heals, not hardens. At its heart, this hadith calls me to balance courage with compassion, responsibility with humility, and truth with mercy.
Disclaimer:
Instructor: Sheikh Dr. Sajid Umar | STEPS TO JANNAH S4 | Forty Hadith Imam Nawawi
These are notes sharing from the Steps of Jannah classes online taught by Sheikh Dr Sajid Umar focusing on Hadith 40 an-Nawawi. The classes are still ongoing, every Monday 8pm UK time. If you would like to join, please email stepstojannah12@gmail.com
The notes written are from a student’s personal notes transcribed from the sessions. Should there be any error, May Allah forgive us, and do feedback (ain1810@gmail.com) so that it can get amended, and may it be beneficial to all of us and may Allah reward Jannah to Sh Sajid and his team for the beneficial ‘ilm being shared and to all of the students Steps to Jannah, Ameen.