Nasai

(1) This blessed hadith is evidence that performing the duty of enjoining good (amr bil-ma‘ruf) and forbidding evil (nahy ‘an al-munkar) is necessary. The statement of the Messenger of Allah sallallahu alayhi wa sallam, “then let him change it,” is clear proof of this. However, this obligation is a communal obligation (fard kifayah), as is the statement of Allah Ta‘ala: “And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong” ( Al ‘Imran 3:104). “There should be a group among you who call towards goodness, enjoin what is right, and forbid what is wrong.”

(2) There are two conditions for the one who performs the duty of enjoining good and forbidding evil: First, he must have knowledge that what he is commanding is, according to the Shari‘ah, indeed “ma‘ruf” (good), and what he is forbidding is, in the Shari‘ah, truly “munkar” (evil and impermissible). From this it is understood that an ignorant person cannot perform this duty.

(3) There are certain levels and degrees of enjoining good and forbidding evil: The first level is to stop evil with the hand. Stopping it with the tongue is the second level. The weakest and final level is to consider it evil in the heart only. If even this is not present, then he has nothing left. Such a person is devoid of faith. However, it is necessary to act with wisdom and strategy. It is essential to avoid quarrels and conflict, because their harms outweigh their benefits.

(4) “Let him change it with his hand” is required if he is in authority, because an ordinary person is not permitted to take the law into his own hands; otherwise, this would lead to chaos and disorder. The implementation of hudud (prescribed punishments) is also the responsibility of the government of the time. Individuals cannot implement them, nor are they obligated to do so. That is why the Prophet sallallahu alayhi wa sallam stipulated the condition of ability and power.

(5) “With his tongue”—this is the responsibility of every person, because the use of the tongue is within everyone’s capacity, except when the rank is lower, for example: a child in front of parents, a student in front of a teacher, a subordinate in front of a ruler, or a slave in front of a master, who do not have the power to speak. Or when there is a danger to one’s life, as will be mentioned further in the hadith.

(6) “The weakest of faith”—it is understood that faith can be strong or weak. This is the very purpose of the chapter. Calling the last level the weakest is in terms of the elimination of evil, meaning that the possibility of eradicating evil through it is very little. As for the reward, it may be equal to others, because every person is accountable according to his rank and obligations: “Allah does not burden a soul beyond its capacity” ( al-Baqarah 2:286).