more harmful to them than certain forbidden acts. Or they forbid an obligation, thereby barring people from Allah’s path. They may be acting on an interpretation they believe to be correct. They may even believe that opposing such conduct is obligatory and can only be accomplished through fighting, so they fight the Muslims, as the Khawārij did. Such people cannot put worldly affairs in order or uphold religion in its entirety, though they may put many aspects of religion and some worldly affairs right. They may be pardoned for errors made in exercising independent judgment, and their shortcomings may be forgiven. Yet they may also be among those whose deeds bring the greatest loss—those whose efforts in this worldly life have gone astray while they think they are doing good.

This is the approach of someone who takes nothing for himself and gives nothing to others, and who does not believe in winning over unbelievers and evildoers through money or other benefits. He regards giving to those whose hearts are to be won over as a form of injustice and unlawful giving.

The third group:

The balanced community: those who follow the religion of Muhammad, may Allah bless him and grant him peace, and of his successors in authority over people of all ranks until the Day of Resurrection. Their approach is to spend wealth and provide benefits to people—even leaders—as needed to put affairs right, uphold religion, and sustain the worldly affairs necessary for religion. They also exercise personal restraint, refraining from taking even money to which they are entitled. Thus they combine fear of Allah with doing good:

“Indeed, Allah is with those who fear Him and those who do good.”

Religious governance cannot be fully realized without this, and neither religious nor worldly affairs can be set right except