he should not forbid him from sitting nor enjoin him to pray them until he finds out.

4. He must be able to enjoin good and forbid evil without harm befalling him. If harm befalls him, he is not obligated to do so, but if he remains patient and undertakes it, this is better. An-Nawawi raḥimahullāh said: فإن خاف من ذلك على نفسه أو ماله أو على غيره: سقط الإنكار بيده ولسانه ، ووجبت كراهته بقلبه. هذا مذهبنا ومذهب الجماهير. “If he fears due to that for himself, or his wealth, or anyone else, forbidding evil with his hand and tongue is waived, and he must hate it in his heart. This is our madh-hab and the madh-hab of the most scholars.” [Sharḥ Muslim (12/ 230)] 5. Enjoining good and forbidding evil must not result in a greater harm than remaining silent. If it does, then he is not obligated to do so. Rather, it is not permissible for him to enjoin good or forbid evil in this case. Ibnul Qayyim raḥimahullāh said: “Forbidding evil has four levels: The first: The evil is removed completely and replaced by its opposite. The Second: It is reduced. The Third: It is replaced by something similar to it. The Fourth: It is replaced with something worse. The first two levels are legislated, the third is subject to ijtihad, and the fourth is forbidden.” [A’lām Al-Muwaqqi’een] [Majmū’ Fatāwā Ash-Sheikh Al-Uthaymeen (8/ 652–654)] ___ ● Do I have to do Inkār of every Munkar I come across? Sheikh ’Uthaymīn raḥimahullāh said: “Fear Allāh as much as you can. It is obligatory to forbid evil upon everyone who commits evil, but fear Allāh as much as you can in this regard, because as a human, for example, in a society where most people shave their beards, it is not possible for him to stop every time and say, “This is forbidden,” but what is required is to fear Allāh as much as possible. Perhaps if you encounter someone like this in a gathering you advise them.” [Liqā' Al-Bāb Al-Maftūḥ 219a] He also mentioned [Liqā' Al-Bāb Al-Maftūḥ (110/Question Nu. 5]: “Sometimes a person comes across something and says: This is a well-known evil, like shaving the beard for example. Everyone knows that this is something forbidden - especially the citizens of this country - so he says: If every time I come across someone with a shaved beard - and there are many of them - I stop to forbid him from this, I would miss out on a great deal of interest (i.e. This would occupy him from continuing with his daily life)?! In this case: perhaps we can say that the obligation of forbidding evil is lifted; because he will miss out on many interests. But suppose you encounter this man in a store, restaurant, or café, then it is better for you to remind him to fear Allāh by telling him: “This is something forbidden, and if you persist upon a minor sin it will become a major one in your regard,” or you say what is appropriate [to the situation].”