Author: Abdulrazzaq al-Maghribi
Date published: 2026-07-11
Updated: 2026-07-12
Is it allowed to cut off toxic people?
Muslims are commanded to show kindness, maintain good relations, and treat those around them with justice and mercy. But how should you deal with someone who consistently brings harm into your life? For example, a person who:
- is constantly resentful and cannot bear to see you succeed
- repeatedly attacks your confidence and undermines your self-worth
- looks at your blessings with envy and bitterness
- spreads rumours and attempts to damage your reputation
- takes advantage of you for money, status, attention, or emotional support
- creates unnecessary conflict and repeatedly pulls you into drama
- speaks badly about others in your presence and pressures you to participate in gossip
Keeping harmful people close can have a serious impact on your faith, emotional well-being, and quality of life. Because of the harm they cause, Islam does not require a person to remain in a relationship that consistently brings damage and hardship. A person is allowed to create complete distance and protect themselves when someone repeatedly harms them.
But what about the narration that forbids a Muslim from abandoning another Muslim for more than three days? Does this prohibition apply even when the person is toxic or harmful?
وَلاَ يَحِلُّ لِمُسْلِمٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلاَثَةِ أَيَّامٍ
The Prophet said: "It is not permissible for a Muslim to cut ties with his brother for more than three days."
[Sahih al-Bukhari 6065]
Scholars have explained that this narration does not apply in two instances:
- Whoever is harmful to your religion, like innovators and fussaq (open committers of major sins)
- Whoever is harmful to your worldly affairs, well-being, safety, etc
وَأَجْمَعَ الْعُلَمَاءُ عَلَى أَنَّهُ لَا يَجُوزُ لِلْمُسْلِمِ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلَاثٍ إِلَّا أَنْ يَكُونَ يَخَافُ مِنْ مُكَالَمَتِهِ وَصِلَتِهِ مَا يُفْسِدُ عَلَيْهِ دِينَهُ أَوْ يُوَلِّدُ (بِهِ) عَلَى نَفْسِهِ مَضَرَّةً فِي دِينِهِ أَوْ دُنْيَاهُ فَإِنْ كَانَ ذَلِكَ فَقَدْ رُخِّصَ لَهُ فِي مُجَانَبَتِهِ وَبُعْدِهِ وَرُبَّ صَرْمٍ جَمِيلٍ خَيْرٌ مِنْ مُخَالَطَةٍ مُؤْذِيَةٍ (قَالَ الشَّاعِرُ ... إِذَا مَا تَقَضَّى الْوُدُّ إِلَّا تَكَاشُرًا ... فَهَجْرٌ جَمِيلٌ لِلْفَرِيقَيْنِ صَالِحُ)
[التمهيد - ابن عبد البر - الجزء ٦ - الصفحة ١٢٧]
Ibn Abdul-Barr said:
“The scholars are unanimous that it is not permissible for a Muslim to leave his brother for more than three days, except if he fears that communicating with him or maintaining contact would corrupt his religion or cause him harm in his religion or worldly affairs. In such a case, he is permitted to keep his distance and avoid him.
And sometimes a proper severance is better than harmful interaction. As the poet said: ‘When connection no longer remains except in the form of hostility, then a graceful separation is best for both parties.’”
[Al-Tamheed - Ibn Abdul-Barr - Volume 6 - Page 127]
As mentioned by Ibn Abdul-Barr, there is a consensus among the scholars that a Muslim is permitted to distance himself from someone who causes harm to his religion or worldly affairs. This includes family members.
Beyond this statement of consensus, many scholars have expressed the same principle, explaining that there are circumstances in which cutting ties or limiting contact with someone is allowed for the sake of protecting oneself from harm.
The scholars on cutting off the toxic person
Besides the consensus on the permissibility of distancing oneself from those who harm one's religion and well-being, several scholars have emphasized this important principle. The Prophet ﷺ also addressed this matter and guided Muslims on how to deal with harmful relationships.
٨٩ - أَخْبَرَنَا أَبُو سَعِيدٍ الْأَشَجُّ، أَخْبَرَنَا عَمْرُو بْنُ قَيْسِ بْنِ يَسِيرِ بْنِ عَمْرٍو، عَنْ أَبِيهِ، عَنْ جَدِّهِ، قَالَ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «اصْرِمِ الْأَحْمَقَ»
[الزهد - ابن أبي عاصم - حديث ٨٩]
The Prophet ﷺ said: “Cut off the fool/crazy (al-aḥmaq).”
[Al-Zuhd - Ibn Abi Asim - Hadith 89]
١٠٨١ - حَدَّثَنَا سُلَيْمَانُ بْنُ أَحْمَدَ، ثنا أَبُو ذَرٍّ هَارُونُ بْنُ سُلَيْمَانَ الْمِصْرِيُّ، ثنا يُوسُفُ بْنُ عَدِيٍّ، ثنا شِهَابُ بْنُ خِرَاشٍ، عَنْ أَبِيهِ، عَنْ أُسَيْرِ بْنِ عَمْرٍو، كَانَ قَدْ رَأَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «اصْرِمِ الْأَحْمَقَ، فَلَيْسَ لِلْأَحْمَقِ شَيْءٌ خَيْرٌ مِنَ الْهِجْرَانِ»
[معرفة الصحابة - أبو نعيم - الحديث ١٠٨١]
The Prophet ﷺ said: "Cut off the fool, for there is nothing better for the fool than being shunned."
[Ma'rifat al-Sahaba - Abu Nuaym - Hadith 1081]
٤٧ - حَدَّثَنَا عَبْدُ الْغَفَّارِ الْحِمْصِيُّ، ثَنَا الْمُسَيِّبُ بْنُ وَاضِحٍ، ثَنَا سُلَيْمَانُ بْنُ عَمْرٍو النَّخَعِيُّ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَا خَيْرَ فِي صُحْبَةِ مَنْ لَا يَرَى لَكَ مِثْلَ مَا تَرَى لَهُ»
[أمثال الحديث - أبو الشيخ الأصبهاني - الحديث ٤٧]
The Prophet ﷺ said: "There is no good in keeping the company of one who does not see for you the same (good and consideration) that you see for him."
[Amthal al-Hadith - Abu al-Shaykh al-Asbahani - Hadith 47]
٨٧ - أَخْبَرَنَا ابْنُ نُمَيْرٍ، أَخْبَرَنَا أَبُو سَلَمَةَ، عَنِ الْأَعْمَشِ، قَالَ: قَالَ عُمَرُ: «الرَّاحَةُ فِي تَرْكِ خُلَطَاءِ السُّوءِ»
[الزهد - ابن أبي عاصم - حديث ٨٧]
Umar ibn al-Khattab said: “Peace is found in leaving bad company.”
[Al-Zuhd - Ibn Abi Asim - Hadith 87]
٨٨ - أَخْبَرَنَا إِبْرَاهِيمُ بْنُ حَجَّاجٍ السَّامِيُّ، أَخْبَرَنَا سَلَامُ بْنُ أَبِي مُطِيعٍ، قَالَ: سَمِعْتُ قَتَادَةَ، يَقُولُ: قَالَ عُمَرُ بْنُ الْخَطَّابِ: «مَنْ يَصحَبُ صَاحِبَ السُّوءِ لَا يَسْلَمُ»
[الزهد - ابن أبي عاصم - حديث ٨٨]
Umar ibn al-Khattab said: "Whoever keeps the company of a bad person will not remain safe."
[Al-Zuhd - Ibn Abi Asim - Hadith 88]
٩١ - أَخْبَرَنَا ابْنُ أَبِي شَيْبَةَ، أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ إِدْرِيسَ، عَنِ ابْنِ عَجْلَانَ، عَنْ إِبْرَاهِيمَ بْنِ مُرَّةَ، عَنِ ابْنِ شِهَابٍ، قَالَ: قَالَ عُمَرُ: «لَا تُصَاحِبِ الْفَاجِرَ فيُعَلِّمَكَ مِنْ فُجُورِهِ، وَلَا تُفْشِ إِلَيْهِ سِرَّكَ»
[الزهد - ابن أبي عاصم - حديث ٩١]
ʿUmar said: “Do not keep company with an immoral person (al-fājir), lest he teach you from his immorality, and do not reveal your secrets to him.”
[Al-Zuhd - Ibn Abi Asim - Hadith 91]
٩٠ - أَخْبَرَنَا أَبُو هِشَامٍ الرِّفَاعِيُّ، أَخْبَرَنَا ابْنُ يَمَانٍ، أَخْبَرَنَا سُفْيَانُ، أَخْبَرَنَا حَبِيبُ بْنُ أَبِي ثَابِتٍ، حَدَّثَنِي مَيْمُونُ بْنُ أَبِي شَبِيبٍ، عَنْ عَائِشَةَ، قَالَتْ: «أَمَرَنَا رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ نُنْزِلَ النَّاسَ مَنَازِلَهُمْ»
[الزهد - ابن أبي عاصم - حديث ٩٠]
ʿAisha said: “The Messenger of Allah ﷺ ordered us to place people in their proper place.”
[Al-Zuhd - Ibn Abi Asim - Hadith 90]
أَخْبَرَنَا أَبُو سُلَيْمَانَ قَالَ: أَخْبَرَنِي مُحَمَّدُ بْنُ مَنْصُورِ بْنِ أَبِي الدَّقِّ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ الْمُنْذِرِ بْنِ سَعِيدٍ قَالَ: حَدَّثَنِي أَحْمَدُ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنِي عَمْرُو بْنُ عَلِيٍّ ⦗٢٥⦘ قَالَ: قُلْتُ لِأَبِي عَاصِمٍ: يَا أَبَا عَاصِمٍ، إِنَّ لِي قَرَابَةً إِذَا كَلَّمْتُهُ آذَانِي وَإِذَا تَرَكْتُهُ اسْتَرَحْتُ مِنْهُ فَقَالَ أَبُو عَاصِمٍ:
[البحر الطويل]
وَفِي الْأَرْضِ مَنْجَاةٌ وَفِي الصِّرْمِ رَاحَةٌ ... وَفِي النَّاسِ أَنْدَادٌ سِوَاهُ كَثِيرُ ثُمَّ قَالَ حَدَّثَتْنِي زَيْنَبُ بِنْتُ أَبِي طَلِيقٍ قَالَتْ: حَدَّثَتْنِي الصَّحِيحَةُ قَالَتْ: قُلْتُ لِعَائِشَةَ رَضِيَ اللَّهُ عَنْهَا: " إِنَّ لِي قَرَابَةً يُهِينُونَنِي وَجِيرَانًا يُكْرِمُونَنِي، فَقَالَتْ: «أَكْرِمِي مَنْ أَكْرَمَكِ وَأَهِينِي مَنْ أَهَانَكِ»
[العزلة - الخطابي - الصفحة ٢٤–٢٥]
Aisha was asked about relatives who are harmful and humiliating to a person while the neighbor is good. She said: “Honor the one who honors you, and humiliate the one who humiliates you.”
[Al-Uzlah - Al-Khattabi - Page 24-25]
This response of Aisha shows her deep understanding of justice and the effect of harm on a person. In some cases, when a person is harmed, he is justified returning the humiliation upon the person who humiliated him. And what better humiliation is there than cutting off for those who deserve it.
Aisha did not say a person should just take it and be a doormat to harmful relatives. She gave a response that would honor those who experience it.
١٦٠ - حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُحَمَّدٍ الدَّسْتُوَائِيُّ، ثَنَا مُحَمَّدُ بْنُ عُبَيْدِ بْنِ عُتْبَةَ، ثَنَا بَكَّارُ بْنُ الْأَسْوَدِ، قَالَ: ثَنَا إِسْمَاعِيلُ الْخَيَّاطُ، عَنِ ⦗١٩٦⦘ الْأَعْمَشِ، قَالَ بَلَغَ الْحَسَنَ بْنَ عُمَارَةَ أَنَّ الْأَعْمَشَ، وَقَعَ فِيهِ فَبَعَثَ إِلَيْهِ بِكِسْوَةٍ فَلَمَّا كَانَ بَعْدَ ذَلِكَ مَدَحَهُ الْأَعْمَشُ، فَقِيلَ لَهُ: كَيْفَ تَذُمُّهُ؟ فَقَالَ: إِنَّ خَيْثَمَةَ حَدَّثَنِي عَنِ ابْنِ مَسْعُودٍ أَنْ «جُبِلَتِ الْقُلُوبُ عَلَى حُبِّ مَنْ أَحْسَنَ إِلَيْهَا وَبُغْضِ مَنْ أَسَاءَ إِلَيْهَا»
[أمثال الحديث - أبو الشيخ الأصبهاني - الحديث ١٦٠]
It reached al-Ḥasan ibn ʿUmārah that al-Aʿmash had spoken against him. So he sent him a garment. After that, al-Aʿmash praised him. It was said to him: "How is it that you criticize him (before), then praise him?"
He replied: "Indeed, Khaythamah narrated to me from Ibn Masʿūd that: ‘Hearts are naturally inclined to love the one who does good to them and to hate the one who does harm to them.’"
[Amthal al-Hadith - Abu al-Shaykh al-Asbahani - Hadith 160]
وقال الواقدي: حدثني عبد الله بن يزيد الهذلي قال: دخلت على سعيد بن المسيب، وهو في السجن، وقد ذبحت له شاة وجعل إهابها على ظهره ثم جعلوا له بعده قصبا رطبا يضطجع عليه ويقولون: يذهب بالأثر، فكان كلما نظر إلى عضديه قال: اللهم انصرني على هشام، فلما كانت سنة تسع وثمانين مات عبد الملك وولي الوليد وكان سيئ الرأي في هشام بن اسماعيل فعزله عن المدينة وأمر أن يوقف للناس، فدعا سعيد ولده ومواليه، فقال إن هذا الرجل قد وقف للناس فلا يتعرضنّ له أحد ولا يؤنبنّه بكلمة، فقد تركنا مجازاته لله وللرحم، وإن كان ما علمته لسيء النظر لنفسه، فأما كلامه فلا أكلمه أبدا.
[أنساب الأشراف - البلاذري - المجلد ١٠ - الصفحة ٢٦٥-٢٦٦]
ʿAbdullāh ibn Yazīd al-Hudhalī narrated:
I entered upon Saʿeed ibn al-Musayyib while he was in prison. A sheep had been slaughtered for him, and its skin was placed over his back. After that, they placed fresh reeds beneath him for him to lie on, saying that it removes the whip marks.
Whenever he looked at his arms, he would say: ‘O Allah, grant me victory over Hishām.’
Then in the year 89 AH, ʿAbd al-Malik died and al-Walīd became ruler. He had a poor opinion of Hishām ibn Ismāʿīl, so he dismissed him from Madinah and ordered that he be publically humiliated.
Saʿeed then called his sons and his freedmen and said: “This man has been made to be humiliated publically, so let none of you approach him or reproach him with a word. We have left his punishment to Allah and to his family. As for what I know of him, he is of poor judgment for himself, but as for speaking to him, I will never speak to him.”
[Insab al-Ishraf - Al-Baladhuri - Volume 10 - Page 265-266]
قال: وحدثني مُحَمَّد بْن عبد الله بْن مُحَمَّد بْن عمر، عن أبيه، قال:
كان هشام بن إسماعيل يسيء جوارنا ويؤذينا، ولقي منه علي بن الحسين أذى شديدا، فلما عزل أمر به الوليد أن يوقف للناس، فقال:
ما أخاف إلا من على بن الحسن فمر به علي وقد وقف عند دار مروان، وكان علي قد تقدم إلى خاصته الا يعرض له أحد منهم بكلمة، فلما مر ناداه هشام بن إسماعيل: اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رسالاته.
[تاريخ الطبري - المجلد ٦ - الصفحة ٤٢٨]
ʿAbdullāh ibn Muḥammad ibn ʿUmar said:
"Hishām ibn Ismāʿīl used to severely mistreat our neighbors, and ʿAlī ibn al-Ḥusayn suffered severe harm from him. When he (Hisham) was dismissed (from office), al-Walīd ordered that he be made to stand before the people (publically humiliated). He (Hisham) said: “I fear ʿAlī ibn al-Ḥasan.” Then ʿAlī passed by him while he was standing near the house of Marwān, and ʿAlī had instructed his close companions that none should speak even a word to him."
[Tarikh al-Tabari - Volume 6 - Page 428]
٨٦ - أَخْبَرَنَا هُدْبَةُ، أَخْبَرَنَا حَازِمٌ الْقَطَعِيُّ، عَنْ مَالِكِ بْنِ دِينَارٍ، قَالَ: «كُلُّ جَلِيسٍ لَا تَسْتَفِيدُ مِنْهُ خَيْرًا فَاجْتَنِبْهُ»
[الزهد - ابن أبي عاصم - حديث ٨٦]
Mālik ibn Dīnār said: "Avoid every companion from whom you do not gain any good."
[Al-Zuhd - Ibn Abi Asim - Hadith 86]
ولقد أنبأنا مُحَمَّد بْن سَعِيد القزاز حَدَّثَنَا مُحَمَّد بْن إدريس الرازي حَدَّثَنَا عَبْد الرحمن بْن يَحْيَى وإسماعيل بْن عُبَيْد اللَّه المخزومي قالا حدثنا عبد الأعلى ابن مسهر عَن سَعِيد بْن عَبْد العزيز قَالَ سمعت إِسْمَاعِيل بْن عُبَيْد اللَّه يقول لبنيه يا بني أكرموا من أكرمكم وإن كان عبدا حبشيا وأهينوا من أهانكم وإن كان رجلا قرشيا
[روضة العقلاء – ابن حبان – الصفحة ١٧١]
Ismāʿīl ibn ʿUbayd Allāh say to his sons: ‘O my sons, honor the one who honors you, even if he is an Abyssinian slave; and dishonor the one who dishonors you, even if he is a Qurayshī man.’”
[Rawdat al-Uqala - Ibn Hibban - Page 171]
قال أَبُو حاتم رَضِيَ اللَّه عنه هذا الذي قال إِسْمَاعِيلَ بْنِ عُبَيْدِ اللَّه بْنِ أَبِي المهاجر إن استعمله العاقل في الأحوال كلها مع الجاهل فلا ضير
[روضة العقلاء – ابن حبان – الصفحة ١٧١]
Ibn Hibban said: “The advice of Ismāʿīl ibn ʿUbayd Allāh ibn Abī al-Muhājir is such that, if a wise person applies it in all situations when dealing with the foolish, there is no harm in doing so.”
[Rawdat al-Uqala - Ibn Hibban - Page 171]
أنبأنا مُحَمَّد بْن يعقوب الخطيب بالأهواز حَدَّثَنَا معمر بْن سهل حدثنا إبراهيم ابن بشار عَن سُفْيَان قَالَ كان لابن شبرمة أخ فجفاه فكتب إليه ... كلانا غني عَن أخيه حياته ... ونحن إذا متنا أشد تغانيا ...
[روضة العقلاء – ابن حبان – الصفحة ٢٠٧]
Ibn Shubrumah had a brother who became estranged from him, so he wrote to him: "Both of us are independent of one another while alive, and when we die, we will be even more independent of one another…"
[Rawdat al-Uqala - Ibn Hibban - Page 207]
عمر بن قيس وهو سندل لقب.
وكان فيه بذاء وتسرع إلى الناس فأمسكوا عن حديثه وألقوه. وهو ضعيف في حديثه ليس بشيء.
قال محمد بن سعد: وعمر بن قيس الذي عبث بمالك فقال: مرة يخطئ ومرة لا يصيب. وذلك عند والي مكة. فقال له مالك: هكذا الناس. وإنما تغفل الشيخ.
فبلغ مالكا فقال: لا أكلمه أبدا.
[طبقات الكبرى - ابن سعد - المجلد ٦ - الصفحة ٣٤]
ʿUmar ibn Qays was foul-mouthed and quick to speak ill of people, so they refrained from narrating from him and abandoned him. He was weak in ḥadīth; he was of no value in that regard.
Umar ibn Qays was the one who insulted Mālik. He said: ‘Sometimes he makes mistakes, and at other times he does not get it right (meaning, he never gets it right).’ This was said in the presence of the governor of Mecca.
Mālik replied: ‘That is how people are. He is only taking advantage of an old man’s occasional slips (his critique is not sincere). I will never speak to him again.’
[Tabaqat al-Kubra - Ibn Sa'd - Volume 6 - Page 34]
وقال الحسن بن وهب: [طويل]
سأكرم نفسي عنك حسب إهانتي ... لها فيك إذ قرّت وكفّ نزاعها «١»
هي النّفس ما كلّفتها قطّ خطّة ... من الأمر إلّا قلّ منه امتناعها
صدقت لعمري أنت أكبر همّها ... فأجهدها إذ قلّ منك انتفاعها
هب انّي أعمى فأتت الشمس طرفه ... وغيّب عنه نورها وشعاعها
[كتاب عيون الأخبار - ابن قتيبة - المجلد ٣ - الصفحة ٨٧]
Al-Hasan ibn Wahb said in a poem:
"I shall preserve my dignity by keeping away from you, in proportion to the humiliation my soul endured on your account when it submitted to you and abandoned its resistance.
That's just how my soul is. Whenever I commit it to something, any reluctance it has soon fades away.
You are indeed its greatest concern; thus it has wearied itself, since it has gained so little benefit from you, just like a blind person standing before the sun, yet its light and radiance do not benefit him."
[Kitab Uyun al-Akhbar - Ibn Qutaybah - Volume 3 - Page 87]
وقال عبد الرحمن بن حسّان «٤» : [البسيط]
لا خير في الودّ ممّن لا تزال له ... مستشعرا أبدا من خيفة وجلا «٥»
[كتاب عيون الأخبار - ابن قتيبة - المجلد ٣ - الصفحة ٨٨]
Abdulrahman ibn Hassan said in a poem: “There is no good in affection from one for whom you are always in a constant state of fear and anxiety.
[Kitab Uyun al-Akhbar - Ibn Qutaybah - Volume 3 - Page 88]
قال منصور الفقيه:
نفرت من كلّ من وثقت به ... إذ كلهم خانني ولم أخن
من لان لي جانباه لنت له ... ومن أبي أن يلين لم ألن
[بهجة المجالس وأنس المجالس – ابن عبد البر – الصفحة ١٤٥]
Manṣūr al-Faqīh said:
"I became averse because of everyone I once trusted, for all of them betrayed me, while I betrayed none.
So whoever shows me softness, I will show him softness in return, and whoever refuses to be gentle, I will not soften toward him."
[Bahjah al-Majalis wa Ans al-Majalis - Ibn Abdul-Barr - Page 145]
Admonishing before cutting ties?
It is very normal to expect people to change, but in can easily turn into naivity at some point. It is not to be expected from a toxic and harmful person who is persistent that he will change.
Expecting this can block you from protecting yourself from their toxicity, as you would overlook their behavior while making excuses.
And this approach of course can easily be taken advantage of by toxic people, who would just view it as a weakness to exploit.
Toxic people don't get the same treatment as others. They are to be left to their own toxicity, because they closed themselves off to change.
أَخْبَرَنَا مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَعْلَى الْأَنْصَارِيُّ، قَالَ: حَدَّثَنَا مُوسَى بْنُ عَامِرٍ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ، حَدَّثَنَا الْأَوْزَاعِيُّ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، قَالَ: «مَوْعِظَةُ الْجَاهِلِ كَالْمُغَنِّي عِنْدَ رَأْسِ الْمَيِّتِ»
[الأمر بالمعروف والنهي عن المنكر - أبو بكر الخلّال - الصفحة ٣٧]
Yaḥyā ibn Abī Kathīr said: “To admonish a foolish person is like singing to a dead person (meaning, it has no effect).”
[Al-Amru bil-Ma'ruf wal-Nahy 'anil Munkar - Abu Bakr al-Khallal - Page 37]
Toxic people are often open sinners and lack shame, so they go out and cause havoc and spread immorality. It is obligatory to put such a person in his place by warning others for his open harmful behavior, and there would be no blame to publicize it in the case of a fasiq.
أَخْبَرَنَا عِصْمَةُ بْنُ عِصَامٍ، قَالَ: حَدَّثَنَا حَنْبَلٌ، أَنَّهُ سَمِعَ أَبَا عَبْدِ اللَّهِ، يَقُولُ: ⦗٢٥⦘ " وَالنَّاسُ يَحْتَاجُونَ إِلَى مُدَارَاةٍ وَرِفْقٍ فِي الْأَمْرِ بِالْمَعْرُوفِ بِلَا غِلْظَةٍ، إِلَّا رَجُلًا مُبَايِنًا، مُعْلِنًا بِالْفِسْقِ وَالرَّدَى، فَيَجِبُ عَلَيْكَ نَهْيُهُ وَإِعْلَامُهُ؛ لِأَنَّهُ يُقَالُ: لَيْسَ لِفَاسِقٍ حُرْمَةٌ، فَهَذَا لَا حُرْمَةَ لَهُ "
[الأمر بالمعروف والنهي عن المنكر - أبو بكر الخلّال - الصفحة ٢٤]
Imam Ahmad said: “People are in need of gentleness and courteousness when enjoining what is right (al-amr bil-maʿrūf), without harshness—except for a man who is openly oppositional, openly displaying immorality and corruption. In such a case, it is obligatory upon you to forbid him and make it known, because it is said: ‘A fasiq has no sanctity.’ So such a person has no sanctity.”
[Al-Amru bil-Ma'ruf wal-Nahy 'anil Munkar - Abu Bakr al-Khallal - Page 24]
As for people who are secretively toxic, they should be warned against when you encounter a person who is about to engage with them and doesn't know their reality yet.
٢٢٠ - حَدَّثَنَا أَبُو طَالِبٍ عَبْدُ الْجَبَّارِ بْنُ عَاصِمٍ، حَدَّثَنَا الْجَارُودُ بْنُ يَزِيدَ، عَنْ بَهْزِ بْنِ حَكِيمٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «أَتَرْعَوْنَ عَنْ ذِكْرِ الْفَاجِرِ؟ مَتَى يَعْرِفُهُ النَّاسُ؟ اذْكُرُوهُ بِمَا فِيهِ يَحْذَرْهُ النَّاسُ»
[الصمت وآداب اللسان - ابن أبي الدنيا - الحديث ٢٢٠]
The Prophet ﷺ said: "Do you refrain from mentioning the wicked person? How else will people come to know him? Mention him for the person he is, so that people may beware of him."
[Al-Samt wa Adab al-Lisan - Ibn Abi Dunya - Hadith 220]
