by elevating human beings to the rank of God. Other examples include regarding departure from the law of the Prophet, may Allah bless him and grant him peace, as permissible; deviating from the truth concerning Allah’s names and signs; distorting words from their proper meanings; denying Allah’s predestination; and invoking His decree and predestination to oppose His commands and prohibitions.

They also include displaying magical trickery, sleight of hand employing natural means, and similar practices that imitate the miracles granted to prophets and the extraordinary wonders granted to Allah’s righteous servants, in order to turn people away from Allah’s path or make them think well of someone who does not deserve it. This is a vast subject that would take a long time to describe.

Anyone who openly commits any of these wrongs must be stopped and punished—if he has not repented by the time he is apprehended—in accordance with what Islamic law prescribes, whether execution, flogging, or some other punishment. As for the official charged with enjoining right and forbidding wrong, he must impose discretionary punishment on anyone who openly engages in such things in word or deed, and prevent gatherings where there are grounds for suspicion. Punishment may be imposed only for a proven offense. Preventive restrictions and precautions, however, may be taken on the basis of suspicion, just as ʿUmar ibn al-Khattāb, may Allah be pleased with him, forbade boys to gather with anyone suspected of sexual misconduct. This is akin to taking care not to accept the testimony of someone suspected of lying, entrust anything to someone suspected of dishonesty, or do business with someone suspected of stalling on payment.