this scholar is at fault or that this emir is at fault, yet once we sit with him and discuss the matter we find that he is not mistaken at all; such situations arise frequently.

Likewise, reports may reach us about a scholar or a ruler in a distorted manner—either because the transmitter misunderstood, or because he harbors ill intent. Some people, Allah protect us, delight in parading the faults of scholars and rulers, so the ill-intentioned narrator attributes to them words they never said and deeds they never did. Therefore, whenever we hear of something we deem an error on the part of a scholar or an emir, sincere counsel requires that we meet with him, clarify the matter, and investigate it thoroughly, so that we proceed on clear insight.

The hadith then says, “and the common folk among them,” meaning that we must also advise the general body of Muslims. The Prophet began with the leaders before the masses because when the leaders are upright, the people become upright: if the rulers are sound, society is sound; if the scholars are sound, society is sound. Hence they came first. Note as well that “the leaders of the Muslims” is not limited to those who hold the supreme caliphate; it is broader. Anyone who exercises authority—even the head of a school—is counted among the leaders of the Muslims. When such a person is advised and he reforms himself, those under his charge will be reformed in turn.

As for advising the ordinary Muslims, it means that you love for them what you love for yourself; you direct them to what is good; you guide them to the truth when they stray; you remind them of it when they forget; and you treat them as brothers and sisters. The Messenger of Allah (peace and blessings be upon him) said, “The Muslim is the brother of the Muslim,” and he said, “The believer to the believer is like a building: each part reinforces the other.”