the negligence is theirs, not his.

Likewise, enjoining what is right and forbidding what is wrong is not an individual obligation upon everyone; rather, it is a collective obligation, as the Quran indicates. Since jihad completes this duty, it too is a collective obligation. If it is not adequately carried out, everyone capable incurs sin according to his ability, for each person is obliged to act according to his ability. As the Prophet, may Allah bless him and grant him peace, said:

“Whoever among you sees a wrong, let him change it with his hand. If he cannot, then with his tongue; and if he cannot, then with his heart. That is the weakest level of faith.”

This being so, it is clear that enjoining what is right, forbidding what is wrong, and completing this through jihad are among the greatest good deeds we have been commanded to perform. Hence the saying: “Let your enjoining of right and forbidding of wrong not itself be wrong.” Since this is among the greatest obligatory and recommended deeds, the benefit of such deeds must outweigh their harm. For this is what the Messengers were sent with and the Scriptures were revealed for. Allah does not love corruption; rather, everything Allah commands is conducive to righteousness.

Allah has repeatedly praised righteousness, those who set things right, and those who believe and do righteous deeds, while condemning those who spread corruption. Thus, whenever the harm caused by enjoining and forbidding outweighs its benefit, it is not something Allah has commanded, even if an obligation has been neglected and a forbidden act committed. The believer must fear Allah in his dealings with His servants, but he is not responsible for guiding them. This is the meaning of