He also said—may Allah have mercy on him:

As for someone who abandons prayer, and others who openly display religious innovation or sinful conduct, the ruling governing a Muslim’s conduct toward them varies, just as the ruling applicable to the Messenger of Allah, may Allah bless him and grant him peace, differed between Mecca and Medina. The ruling for someone able to discipline them by shunning them is not the same as for someone unable to do so. Nor is shunning them the same for someone who has no need to sit with them as for someone who does.

The basic principle is that shunning the openly sinful is of two kinds: shunning by way of avoidance and shunning as a disciplinary measure.

The first is indicated by Allah’s words:

“And leave them in a gracious manner.”

And His words:

“He has already revealed to you in the Book that when you hear Allah’s verses being denied and ridiculed, you must not sit with them until they turn to another conversation.”

A Muslim’s migration from the abode of war also falls under this category. The purpose here is for a Muslim to abandon evil deeds and keep away from bad companions whose company harms him, except where there is a need or an overriding benefit.

As for “disciplinary shunning,” examples include “the Prophet, may Allah bless him and grant him peace, and his Companions shunning the three who were left behind,” and ‘Umar and the Muslims shunning Subaygh. This is a form of punishment. Thus, if it brings about