err in scholarly judgment and the issuing of fatwas, and those who err in asceticism and worship—even though one who errs while exercising independent judgment is forgiven his error and rewarded for his effort. It is obligatory to explain the words and deeds prescribed by the Book and the Sunnah, even if this means contradicting his words and deeds. Anyone known to have exercised legitimate independent judgment must not be spoken of in a manner that disparages him or imputes sin to him, for Allah has forgiven his error. Rather, his faith and piety require that he be shown loyalty and love, and accorded the rights Allah has prescribed for him, including praise, supplication, and other such things.

If, however, his hypocrisy is known—as the hypocrisy of certain people was known during the lifetime of the Messenger of Allah, may Allah bless him and grant him peace, such as Abd Allāh ibn Ubayy and his associates, and as the Muslims have known the hypocrisy of the Rāfidah (Rejectionists) at large: Abd Allāh ibn Saba’ and others like him, such as Abd al-Quddūs ibn al-Hajjāj and Muhammad ibn Sa‘īd al-Maslūb—then he is to be identified as a hypocrite. If he openly professes an innovation, but it is not known whether he is a hypocrite or a mistaken believer, he should be described according to what is known of him. It is not lawful for anyone to pursue that of which he has no knowledge, nor may he speak on this subject unless he intends thereby to seek the Face of Allah Most High, to make Allah’s word supreme, and to make religion wholly devoted to Allah. Whoever speaks on this subject without knowledge, or says what he knows to be contrary to the truth, is sinful.

The same applies to judges, witnesses, and those who issue fatwas. As the Prophet, may Allah bless him and grant him peace, said:

“Judges are of three kinds: two are in the Fire and one is in Paradise. A man who knows the truth and judges accordingly is in Paradise, and a man who judges people’s cases in ignorance is in the Fire,