[Enjoining Right and Forbidding Wrong]

Answer – and Allah is the One who grants success: The scholars have said: If enjoining and forbidding lead to the occurrence of an evil greater than that which is being forbidden, or equal to it, then enjoining and forbidding become forbidden. Allah, Exalted is He, said concerning something of similar meaning: “And do not insult those they invoke besides Allah, lest they insult Allah in enmity without knowledge.” [al-Anʿām:108] Killing a believer is one of the gravest and greatest of major sins with Allah, Exalted is He: “…it is as if he had killed all mankind.” [al-Mā’idah:32] And He, Exalted is He, said: “And do not throw [yourselves] with your [own] hands into destruction.” [al-Baqarah:195] and: “And do not kill yourselves; indeed, Allah is to you Ever Merciful.” [al-Nisā’:29] Reason also judges the repugnance of causing an evil to occur.
If it is said: It has been narrated in the well-known ḥadīth, whose meaning is: “The best jihād is a word of truth before a tyrannical ruler.” The outward sense of this ḥadīth would appear to include all circumstances.
We say: The outward sense of this ḥadīth is restricted by what we have mentioned earlier of evidences.
If it is said: Imām al-Ḥusayn (peace be upon him) and Imām Zayd (peace be upon him) both rose up in a circumstance in which it is known, or the predominant assumption is, that they and their companions would be killed; and that indicates the opposite of what you have mentioned.
We say: The two Imāms (peace be upon them) did not rise up except after their registers and lists (of supporters) had been filled with what led them to expect victory and realize triumph; but they were betrayed, and those who had pledged allegiance to them broke their pledge at the very moment of the uprising being declared, and it was then no longer possible for them to withdraw.
Yes, there is a circumstance in which enjoining and forbidding is permissible even with the assumption or knowledge of being killed: and that is when what results from it is the strengthening and exaltation of the religion. Exalting the religion is a benefit that outweighs being killed.

Source: Min Thimār al-ʿIlm wa al-Ḥikmah vol.2