such as following them in good deeds that only they can carry out, for this falls under “cooperating in righteousness and piety.” He also forbade believing their lies, helping them in their oppression, obeying them in disobedience to Allah, and similar conduct that falls under “cooperating in sin and transgression.”

He likewise commanded enjoining what is right and forbidding what is wrong, with respect to rulers and others alike, in the manner prescribed by Islamic law. This includes conveying Allah’s messages to them: one must not neglect this out of cowardice, miserliness, fear of them, or a desire to exchange Allah’s revelations for a paltry price. Nor should one do it to gain authority over them or over the common people, out of envy or arrogance, or to make a show before them or the common people.

An evil must not be removed by something still more evil, such as taking up arms against them and stirring up turmoil. This is a well-known principle of Ahl al-Sunnah wa-l-Jamāʿah, as indicated by the prophetic texts, because the harm this causes exceeds the harm arising from their oppression. Rather, Allah must be obeyed in dealing with them and with others: what He commands must be done, and what He forbids must be avoided.

This is a summary whose detailed explanation would require extensive discussion. The purpose here is to explain “the full range of good and evil deeds” arising after the prophetic caliphate, both in holding authority and in refraining from it, for this is a perilous matter. His report that the “prophetic caliphate” would come to an end contains censure and criticism of kingship, especially since, in the hadith of {Abū