And when it was said by a responder: "I am only responsible for my own response, and I am not obliged to expose myself to harm by taking action against others," Allah, glorified and exalted is He, alerted that this is a rejection of the religion and a uprooting of it from its foundation. This is because leaving the sinner in their disobedience is like leaving the disbeliever in their disbelief. This necessitates a general calamity and increased decree. So He, the Exalted, said: ﴿And fear a trial﴾, meaning: a calamity that inclines and overturns if you do not fear it, it will encompass you. This was the original principle. However, when the prohibition of the trial regarding their affliction was more awe-inspiring than directing it as a conditional statement and prohibiting them from exposing themselves to it due to the depiction of its presence and understanding of the prohibition, it was brought forth. And when the prohibition against specifying the wrongdoer was more awe-inspiring for their understanding, He commanded that it be general. He responded to the command: ﴿Do not let it touch﴾, and the noon of emphasis followed it because it carries the meaning of prohibition. ﴿Those who wronged﴾, meaning: they acted in accordance with disobedience, that which only one without light would do. ﴿From you﴾, O you who are commanded to have piety, ﴿Specifically﴾, meaning: rather it should encompass you. This is a prohibition against the trial, and the intended meaning is the prohibition of directly engaging with it. That is: let none of you commit a sin that the effect of it may generally touch you, or let none of you engage in the causes of punishment while some of you acknowledge it, and Allah will encompass you with it. This is like saying: "Do not let me see you here," and the meaning is: "Be here, and I will see you." So the implication is: establish a barrier between yourselves and the general calamity by rectifying your relations with one another and uniting your words upon the command of Allah, and returning whoever opposes to the command of Allah. And do not differ as you differed regarding the matter of the spoils of war, lest you fail and be subjected to a general punishment from your enemies or others. If the obedient among you are stronger than the disobedient or not weaker than them, and they do not repel him, then all have shared in the wrongdoing. This is due to his action and this is due to his approval, so the punishment will be a punishment of vengeance for all. The companions of the four Sunnah collections narrated and Al-Tirmidhi graded it as good: "From Abu Bakr Al-Siddiq, may Allah be pleased with him, who said in a sermon he delivered: O people! You recite this verse and interpret it contrary to its interpretation: ﴿O you who have believed, protect yourselves﴾ [Al-Ma'idah: 105]. Indeed, I heard the Messenger of Allah, blessings and peace be upon him, say: 'There is no people who commit sins while among them is one who can deny them, and he does not do so, except that Allah is about to encompass them with a punishment from Him.'" And Al-Tirmidhi narrated and graded it as good from Hudhayfah, may Allah be pleased with him, who said: The Messenger of Allah, blessings and peace be upon him, said: "By the One in Whose Hand is my soul! You must enjoin what is right and forbid what is wrong, or Allah will soon send upon you a punishment from Him, then you will call upon Him and He will not respond to you." And Imam Ahmad narrated from him, may Allah be pleased with him, that he said: "You must enjoin what is right and forbid what is wrong, and you must encourage one another towards good, or Allah will surely encompass you all with a punishment, or He will appoint the worst among you over you, then your best will call upon Him and He will not respond to you." This is in the ruling of being raised, for it cannot be said from opinion. If the obedient are weaker than the disobedient, it is based on what Abu Dawood and Al-Tirmidhi narrated - and he graded it as good - and Ibn Majah: "From Abu Thalabah Al-Khushani, may Allah be pleased with him, who was asked: 'What do you say about this verse: ﴿Protect yourselves﴾ [Al-Ma'idah: 105]?" He said: "By Allah, I indeed asked the Messenger of Allah, blessings and peace be upon him, about it, and he said: 'Rather, enjoin what is right and forbid what is wrong until you see greed being obeyed, desires being followed, and the world being preferred, and everyone being impressed with their own opinion. Then you should take care of yourselves and leave the affairs of the common people, for indeed, there will come upon you days of patience, in which patience will be like holding onto hot coals. For the one who acts in them will have the reward of fifty men who act like him.' He said: 'O Messenger of Allah! The reward of fifty men among them?' He said: 'The reward of fifty of you.'" The hadiths on this matter are many, and at that time, the punishment will be a retribution for the disobedient and a mercy for the obedient, and they will be resurrected according to their intentions.

And when He warned them, glorified and exalted is He, of the general calamity, He followed it with the announcement that He is capable and powerful, so that they may adhere to the path of righteousness. He said: ﴿And know that Allah﴾, meaning the One who encompasses the attributes of greatness, ﴿is severe in punishment﴾.