And the matter comes down to two things: either an excess of statements that offer no benefit but are thought to do so, such as fabricated hadiths; or beneficial statements whose meaning they do not understand. Following hadith requires, first, that the hadith be authentic and, second, that its meaning be understood, just as with following the Quran. Their errors arise from neglecting one of these two prerequisites. Those who criticize them do so on this account.

There is no doubt that this occurs among some of them. They cite fabricated hadiths as evidence in “fundamental and subsidiary matters,” along with concocted reports and untrue stories. They quote passages from the Quran and hadith whose meaning they do not understand, and may misinterpret them and apply them where they do not belong. On the basis of this weak transmitted evidence and flimsy reasoning, they may then declare prominent members of the Muslim community unbelievers, pronounce them misguided and adherents of religious innovation, and accuse them of ignorance.

Some of them thus display neglect of the truth and transgression against others. Some of this may be forgiven error; some may be reprehensible speech and falsehood; and some may be religious innovations and forms of misguidance that warrant severe punishments. Only an ignorant or unjust person would deny this, and I have witnessed astonishing examples of it.

Yet, in this respect, their relationship to others is like that of Muslims to the followers of other religions. There is no doubt that among many Muslims there is injustice, ignorance, religious innovation, and wickedness whose extent is known only to the One whose knowledge encompasses all things. Nevertheless, every evil found among some Muslims is found among others