to engage in such conduct. Even supposing that this were a matter of a human right, his case would be like that of someone who repents of slander and backbiting. According to the stronger of the two scholarly opinions, his repentance does not require him to seek pardon from the person he wronged. Rather, it is enough to do good to that person in his absence, so that the good offsets the wrong.

Among the reprehensible innovations is one Muslim group declaring other Muslim groups unbelievers and deeming it lawful to shed their blood and seize their property, saying, for example, “This is the innovator’s crop,” and similar things. This is a grave matter for two reasons.

First, the other group’s innovation may be no greater than that of the group declaring it unbelieving. Indeed, the innovation of the group making that declaration may be graver, comparable, or less serious. This is the situation of most adherents of innovation who declare one another unbelievers. If it is supposed that an innovator becomes an unbeliever, then both groups would be declared unbelievers; if it is supposed that he does not, then neither group would be unbelievers. For one group to declare the other unbelieving without declaring its own group unbelieving is therefore an act of ignorance and injustice. Such people are among those of whom Allah Most High says:

“Indeed, those who have divided their religion and become sects—you have nothing to do with them.”

Second, even supposing that innovation were confined to one of the two groups, the people of the Sunnah would not be entitled to declare everyone who makes an erroneous statement an unbeliever. For Allah, glorified is He, says:

“Our Lord, do not hold us accountable if we forget or make a mistake.”

It is established in an authentic hadith that Allah said: “I have done so.” And the Exalted says:

“There is no blame upon you for what you do by mistake.”

And it is reported from the Prophet