A Benefit for the One Who Asked about This Statement of Hasan al-Basrī: [From the signs that Allah has forsaken a slave (of His) is that He preoccupies him with what does not concern him]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
On the authority of Abu Hurairah (radiyallaahu-anhu) who said: The Messenger of Allaah (sallal-laahu-alayhi-wasallam) said, ”Part of the perfection of a person’s Islaam is his leaving that which is of no concern to him” (Hassan Hadith. Reported by Imaam Tirmidhi and others)
Imaam Muhammad Ibn Saaleh al Uthaimeen (rahimahullaah) said:
From the benefits of this narration are:
Indeed, Islaam gathers all the excellent qualities. Our Sheikh Abdur Rahmaan Bin Sa’di (rahimahullaah) has written a treatise on this topic (titled): ‘The Excellence of The Religion of Islaam’. Likewise, Shaikh Abdul Azeez Bin Muhammad Bin Sulaymaan (rahimahullaah) has written a treatise on this topic.
And all the excellent qualities of Islaam are gathered in two statements. Allaah (The Might and Majestic) said:
إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ
”Verily, Allaah enjoins Al Adl (i.e. justice and worshipping none but Allaah Alone) and Al-Ihsaan [i.e. to be patient in performing your duties to Allaah, totally for Allaah’s sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner.” 16:90
Part of the perfection of (a Person’s) Islaam is his leaving what is of no importance to him and that which has no connection to his affairs and needs. One cannot perfect his Islaam through preoccupying himself with what does not concern him. This happens to many people, so you either find him speaking about affairs that do not concern him, or a person asks him about affairs that do not concern him and he enters into what does not concern him. This leads to weakening (one’s Islaam).
Indeed, it is incumbent upon the person to seek after the excellent qualities of Islaam, in order to abandon what does not concern him and to be at ease. He will exhaust himself if he busies himself with affairs that are neither important nor of concern to him. And an obscurity occurs on this point here, and that is: Does the slave’s abandonment of that which does not concern him (mean) that he is to abandon enjoining good and Forbidding Evil?
The Answer: No, because Enjoining Good and Forbidding Evil is something that concerns the person, as Allaah (The Most High) said:
وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ ۚ
”Let there arise out of you a group of people inviting to all that is good and forbidding Al-Munkar” 3:104
So if you see a person upon evil, you should say to him, ”O brother! This is a munkar. It is not permissible.’’ The person who witnesses that (evil) has no right to say, “This does not concern me”, and it will not be accepted were you to say this. That is because enjoining good and forbidding evil concerns the whole Ummah.
And there is (also) what is connected to one’s family, his sons and daughters (with regards enjoining good and forbidding evil). It is the concern of the shepherd of the house to guide them towards good and command them with it, and to warn them against evil and prohibit them from that. He (The Mighty and Majestic) said:
يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ
“O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones” 66:6
Imaam Sa’di (rahimahullaah) said:
The Good Doer busies himself with what concerns him from the obligations and abandons disobedience and evil deeds. He (abandons) that which does not befit him of the detested affairs and those permissible things that bring him no benefit, rather he loses goodness by indulging in such affairs. So his (sallal-laahu-alayhi-wasallam) statement: “Part of the perfection of a person’s Islaam is his leaving that which is of no concern to him” has a more general meaning than what we have mentioned. [Ref 1. End of quote]
Allaah (The Most High) said:
يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ ۖ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ ۚ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ
O you who believe! Take care of your own selves. If you follow the right guidance no hurt can come to you from those who are in error. The return of you all is to Allah, then He will inform you about (all) that which you used to do.[5:105
Allaah (The Most High) said: يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ ۖ O you who believe! Take care of your own selves. That is: Strive in rectifying and perfecting your own souls, and keep them firm upon traversing the straight path; because if you are righteous, you will not be harmed by the one deviated from the straight path and is not guided to the upright religion; rather he only harms himself. (However), this does not indicate that the slave (i.e. the Muslim) is not harmed if he abandoned enjoining good and forbidding evil, and is negligent towards it; for indeed his guidance will not be complete except through fulfilling what is obligated on him with regards to enjoining good and forbidding evil. Yes, if he is (genuinely) unable to stop evil with his hand and his tongue, but rejects it in his heart, then indeed he will not be harmed by the misguidance of others.
[إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا -The return of you all is to Allah] That is: Your final destination is the day of Judgement and your gathering will be in the presence of Allaah (The Most High);فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ ”then He will inform you about (all) that which you used to do” regarding (your) good and evil (deeds). [Ref 2. End of quote]
Some of the Salaf said: ‘If Allaah wishes good for a slave, He opens for him a door for (performing) actions and closes the door of argumentation for him; and if Allaah wishes evil for a slave, He closes the door of (performing) actions for him and opens up the door of argumentation for him.’ [Jaami Bayaan al-Ilm of Ibn Abdul Barr (rahimahullaah) 2/93]
Question to Imaam Abdul Azeez Bin Baaz (Rahimahullaah):
Is enjoining Ma’ruf and forbidding Munkar, namely correcting the wrong by the hand, a right for all Muslims or is it just confined to those in authority and their deputies?
A: Correcting the wrong is a right for all Muslims according to their ability, because the Messenger (peace be upon him) said, “Anyone of you who sees Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect), let them change it with their hand (by taking action); if they cannot, then with their tongue (by speaking out); and if they cannot, then with their heart (by hating it and feeling that it is wrong); and that is the weakest of Iman (faith).”(Muslim, Abu Dawood, Tirmidhi & others)
However, changing by the hand must be based on ability that will not result in greater corruption or evil. Man has the right to rectify matters with his hand (by taking action) in his home, with his children, wife, and servants; and a manager has the authority to make changes with the hand within the organization they are responsible for, in accordance with the instructions that were given to them. Otherwise, people should not change with their hand anything they are not authorized to change. If they do make changes in matters that they have no authority over, this will result in more evil and great corruption between them and the people and between the people and the state.
In this case they should make the change with their tongue (by speaking out). They may say: “O so-and-so! Fear Allah! That is not permissible,” “This is Haram (prohibited),” or: “That is Wajib (obligatory) on you,” and clarify it with Shar’iy (Islamic legal) evidence. This is what can be done by the tongue. As for changing matters with the hand, this should be done where one has authority, such as one’s home, with those under one’s responsibility, or those authorized by the ruler, such as organizations given permission and authority to enjoin Ma’ruf (that which is judged as good, beneficial, or fitting by Islamic law and Muslims of sound intellect). They should make changes in accordance to the degree of authority that has been given to them, in the way prescribed by the Shari’ah (Islamic law), without exceeding their jurisdiction. The same applies to the governor of a city; he should make changes with his hand, in accordance with the instructions he has.
Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) said:
It is obligated on the one who enjoins good and forbids evil that enjoining good and forbidding evil is (carried out) for the sake of Allaah, and that his intention is to rectify the affairs of the one he commands towards good and forbids from evil and to establish the proofs. His intention should not be for seeking leadership for himself, or for his group or to diminish the worth of others.” [Quoted in ‘Kun Salafiyyan Alal Jaad-dati page: 62-63]
And Allaah knows best
 [Source: ‘Sharh Al-Arba’een An-Nawawiyyah’ of Imaam Muhammad Ibn Saaleh al Uthaimeen (rahimahullaah), (Hadith No: 12), (page 158-159). Sharh Al-Arba’een Nawawiyyah, with comments of Imaam Nawawi, Imaam Sa’di, Imaam Ibn Da-qeeq al Eed and Imaam Muhammad Bin Saaleh al Uthaimeen (rahimahumullaah jamee-an), page:96]
 Source: Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer kalaam Al-Mannaan of Imaam as-Saa’di (rahimahullaah)]