the limits set by Allah, whether through ignorance or injustice. This is a matter that requires careful judgment, whether one is denouncing the conduct of disbelievers, hypocrites, the defiantly disobedient, or sinners.

Fifth: He should enjoin right and forbid wrong in the prescribed manner: with knowledge, gentleness, patience, sound intentions, and moderation. All this falls within His words:

“Take care of yourselves,”

and His words:

“If you are rightly guided.”

These are five lessons that those commanded to enjoin right and forbid wrong may derive from this verse. It also conveys another meaning: that a person should attend to his own welfare in knowledge and action, and turn away from what does not concern him, as the Prophet said:

“Part of a person’s being a good Muslim is leaving alone what does not concern him.”

This applies particularly to excessive discussion of other people’s religious and worldly affairs when one has no need to concern oneself with them, especially when such speech is motivated by envy or a desire for authority. The same applies to action. Whoever engages in such conduct is either an unjust aggressor or a fool occupied with frivolities. How often Satan presents this in the guise of enjoining right, forbidding wrong, and striving in Allah’s cause, when it is actually injustice and aggression!

Reflect, then, on this verse in relation to these matters; this is among the most beneficial things a person can do. And when you reflect on the disagreements that arise within this community—among its scholars, worshippers, and rulers