That is because, when someone who lies and acts unjustly knows that he is doing so, he acknowledges his sin and believes it to be forbidden. There is therefore hope that he will repent. His belief that it is forbidden and his fear of Allah Most High are themselves good deeds through which, it is hoped, Allah will erase his misdeeds.

But when someone lies about religion while believing his lie to be true, and fabricates claims about Allah while supposing his fabrication to be true, this causes far greater harm and corruption.

For this reason, the early generations used to say:

“Religious innovation is dearer to Iblīs than sin, because sin is repented of, whereas innovation is not.”

For this reason, the Prophet—may Allah bless him and grant him peace—commanded that the Khawārij, who introduced religious innovations, be fought despite their abundant prayer, fasting, and recitation. Yet he forbade rebellion against unjust rulers and commanded patience with them.

“He used to have a man flogged for drinking wine. When another man cursed him, he said: ‘Do not curse him, for he loves Allah and His Messenger.’”

“Dhu al-Khuwaysirah al-Tamīmī came to him with the mark of prostration between his eyes and said: ‘O Muhammad, be just, for you have not been just.’

He replied: ‘Woe to you! Who would be just if I were not? I would indeed have failed and lost if I did not act justly.’

Then he said: ‘From this man’s stock there will emerge people beside whose prayer one of you will consider his own prayer insignificant, and likewise his fasting beside theirs, and his recitation