I head the Messenger of Allah (ﷺ) say: If any one you sees something objectionable, he should change it with his hand if he can change it with his hand. (The narrator Hammad broke the rest of the tradition which was completed by Ibn al-‘Ala’.) But if he cannot (do so), he should do it with his tongue, and if he cannot (do so with) his tongue he should do it in his heart, that being the weakest form of faith.
Hadith Commentary: The Three Levels of Amr bil-Ma'ruf
This profound narration from Sunan Abi Dawud 4340, found in the chapter of Battles (Kitab Al-Malahim), establishes the fundamental Islamic principle of commanding good and forbidding evil. The hadith outlines a hierarchical approach to religious correction that considers both capability and circumstance.
First Level: Action by Hand
The primary method prescribed is changing objectionable matters with one's hand, indicating physical intervention when possible and appropriate. Scholars clarify this applies particularly to those in positions of authority - rulers, judges, and household heads - who possess the legitimate power to physically prevent evil within their jurisdiction.
This level requires wisdom and consideration of potential greater harm. The condition "if he can" indicates that one must assess whether physical intervention will achieve the desired reform without causing greater corruption or harm.
Second Level: Verbal Correction
When physical intervention is not possible due to lack of authority or potential greater harm, the believer should employ verbal counsel and admonition. This includes gentle advice, scholarly refutation, or firm speech as the situation demands.
Classical commentators emphasize that verbal correction should follow proper etiquette - beginning with softness, maintaining the dignity of the person being advised, and ensuring the advice is given privately when possible to avoid public shaming.
Third Level: Rejection in Heart
The final level, described as "the weakest form of faith," involves internal disapproval when neither physical nor verbal correction is feasible. Scholars explain this maintains the essential quality of faith - hating what Allah hates - even when external action is impossible.
This internal rejection prevents the heart from becoming accustomed to evil and preserves the spiritual integrity of the believer. It represents the minimum requirement for maintaining one's faith when facing widespread corruption.
Scholarly Insights
Imam Nawawi comments that this hierarchy demonstrates Islam's practical approach to reform, considering individual capacity and circumstances while maintaining the principle of opposing evil.
Ibn Rajab al-Hanbali notes that the progression from hand to tongue to heart reflects both the strength of response and the strength of faith, with the heart's rejection being the essential foundation that must never be abandoned.
The condition of capability ("if he can") throughout the hadith indicates the Shari'ah's consideration of realistic circumstances and prevents placing unbearable burdens upon believers.