and a sound public interest require it. When necessity or benefit makes it advisable, a person may carry people’s words to those in authority in order to avert potential harm. Take, for instance, someone who sits in gatherings and speaks against the rulers—saying such-and-such about them and even cursing them. The better course is not to relay this speech to the rulers; otherwise the mischief I mentioned may occur: the man could be wrongfully attacked, and the rulers might imagine that the public despises them, leading them in turn to resent the people and to withhold the benefits they are obliged to secure for the Muslim community.

Conversely, if a genuine need arises—either to ward off a harm or to bring about a benefit—then the remarks must indeed be conveyed. Suppose we see a man talking about the rulers’ sins, acts of immorality, and the like, broadcasting these allegations among the populace. In such a case the matter must reach the rulers, for that is sincere counsel to the offender so that he does not persist in his tyranny and assaults on those in authority, and it is also sincere counsel to the rulers so that people do not harbor resentment toward them. Leaving a trouble-maker free to spread corruption and say whatever he pleases without restraint or rebuke contradicts sincere advice and opens the door to grave harm.

In summary, al-Nawawī, may Allah have mercy on him, explains in this chapter that people’s conversations should not be passed on to the rulers unless a clear public interest demands it. If such an interest exists—curbing evil, corruption, or tyranny—then one must inform the authorities, but only after careful verification, so that the rulers may deter the evildoers.