he becomes a believer, yet despite his Islam continues to wrong others and himself, he is better off than if he had remained an unbeliever, even had he refrained from such wrongdoing.

But if he embraces Islam only outwardly while remaining a hypocrite inwardly, then in the Hereafter he will be in the lowest depths of the Fire. In this world, however, he may be more harmful to the Muslims than he would have been had he remained an unbeliever—or he may not, for the harm hypocrites inflict on believers varies with circumstances.

Nevertheless, if he embraces Islam hypocritically, there may be hope that his Islam will become sincere and that he will become a believer, as with someone who embraces Islam under threat of the sword. The same applies to someone who embraces Islam out of hope, fear, or a similar motive. Islam and faith are the foundation and sum of all good.

Likewise, someone who wrongs others in their persons, property, and honour, but then abandons this for conduct by which he wrongs only himself, such as drinking wine and illicit sexual intercourse, thereby lessens his sin and reduces his punishment.

The same applies to sects that hold religious innovations. A man may be a Rāfidī and then become a Zaydī, which is better for him. He may be a Jahmī without being a Qadarī, or a Qadarī without being a Jahmī. Or he may be one of the staunch Jahmīs and then come to hold Jahmī views concerning some divine attributes but not others, and so forth.

Thus, these philosophers and others like them who praised passionate love, singing, and similar things, and made them means of assisting themselves in disciplining, refining, and reforming their souls