what they are. Whatever definition they give will undermine their own position. If they define them as matters of knowledge, we say to them: The Companions differed over matters of knowledge—for example, whether the Prophet ﷺ saw his Lord or not, and whether Ali or Uthman was superior. These are doctrinal questions of knowledge; yet did any of them declare the others disbelievers over them?

There are also practical matters in which one who differs is deemed a disbeliever, such as the obligation of prayer, zakah, and the like. Yet, according to them, these are subsidiary matters, while one who differs concerning them is nevertheless declared a disbeliever.

What matters, then, is that we recognize the difference between a statement and its speaker, and between an action and its doer. There are distinguished scholars who made innovated statements—statements that are unquestionably misguidance—yet we cannot describe those scholars themselves as misguided. They are rightly guided in one respect and misguided in another: rightly guided in their striving and pursuit of the truth, for we know them to be imams in the religion, seeking and investigating the truth, but they were not granted success in reaching it. From this perspective, they are rewarded and recompensed by Allah; yet, with respect to attaining the truth, they are mistaken and have strayed from it. Thus, misguidance is not applied to them without qualification, nor is guidance applied to them without qualification. Rather, it is said: they are rightly guided in their earnest striving to seek the truth, but misguided with respect to attaining it.

Do not find the term “misguided” surprising, for it is used even in matters that they call subsidiary. Ibn Masud, may Allah be pleased with him, was asked about an issue concerning which Abu Musa had issued a legal ruling. It involved a daughter, a son’s daughter, and a sister. Abu Musa, may Allah be pleased with him, was asked about it, and he said: “The daughter receives one half…”