which reinforces the religious commitment they possess (1). Consequently, they sometimes neglect an obligation, even though neglecting it is more harmful to them than committing certain forbidden acts; or they forbid an obligatory act, thereby obstructing people from the path of Allah.

They may be acting on an interpretation of their own. They may even believe that denouncing such conduct is obligatory and can only be accomplished through fighting, so they fight the Muslims, as the Kharijites did. Through such people, neither worldly affairs nor religion in its fullness can be set right. Yet through them, many aspects of religion and some worldly affairs may be set right. They may be excused for some of the matters (2) in which they exercised judgment but erred, and their shortcomings may be forgiven. They may also be among the greatest losers (3)—those whose efforts have gone astray in this worldly life while they think they are doing good.

This is the way of those who neither take for themselves nor give to others. They do not believe that people among the unbelievers and flagrant sinners should be won over, whether through wealth or by conferring some benefit (4), and they regard giving to those whose hearts are to be reconciled as a form of injustice and prohibited largesse.

• The third group is the justly balanced community. They are the followers of the religion (5) of Muhammad—may Allah’s blessings and peace be upon him—and his successors over all people, both common and elite, until the Day of Resurrection. Their way is to expend wealth and provide benefits