such as to move mountains.” The expression “to move” has two well-known readings, one negative and the other affirmative, and each reading conveys a sound meaning.

Likewise, the well-known reading is:

“And beware of a trial that will not afflict exclusively those among you who have done wrong.”

A group of the early generations read it as: “It will surely afflict those among you who have done wrong exclusively.” Both readings are true. The person who transgresses Allah’s limits is a wrongdoer. Someone who fails to oppose him may be considered not to be a wrongdoer because he did not participate in his wrongdoing; alternatively, he may be considered a wrongdoer because he neglected his duty to oppose it. His words are to be understood accordingly:

“When they forgot what they had been reminded of, We saved those who forbade evil and seized the wrongdoers with a terrible punishment because of their disobedience.”

Thus, Allah saved those who forbade evil. As for those who disliked the sin and said, “Why do you admonish a people,” the majority hold that they were saved, because they disliked it and opposed it to the extent of their ability. As for someone who entirely refrains from opposing wrongdoing, he is a wrongdoer who will be punished, as the Prophet, may Allah bless him and grant him peace, said:

“When people see wrongdoing and do not change it, Allah may soon afflict them all with a punishment from Him.”

This hadith accords with the verse.

The point here is that both negation and affirmation can be valid when considered from two different perspectives. Thus, His words, “It will not afflict exclusively those among you who have done wrong,” mean that it will not be restricted to the transgressors, but will also encompass those who witnessed wrongdoing and did not change it. As for whoever reads, “It will surely afflict those among you who have done wrong