Likewise, corruption arises through them, as stated in a hadith attributed to the Prophet and in reports from several Companions:

“What I fear most for you is a scholar’s lapse, a hypocrite’s disputing by means of the Quran, and leaders who lead people astray.”

The leaders who lead people astray are the rulers, while the scholar and the disputant belong to the ranks of scholars. However, (the first) holds sound beliefs but makes mistakes: this is the scholar, as happens among the leading jurists of Ahl al-Sunnah wa-l-Jamā‘ah. And (the second) is like the philosophers and speculative theologians who dispute using specious arguments drawn from the Quran, although in reality they have cast off Allah’s signs. They invoke it only to rebut their opponent, not to seek its guidance or rely upon it. This is why he said:

“A hypocrite’s disputing by means of the Quran.”

For the Sunnah and scholarly consensus refute his specious argument.

The religion established in the heart—faith, both as knowledge and as an inward state—is the “root,” while outward deeds are the “branches,” and they constitute the perfection of faith. Religion is thus first built upon its foundations and brought to completion through its branches. Accordingly, in Mecca Allah revealed its foundations: monotheism; parables, which are rational analogies; narratives; promises of reward; and warnings of punishment. Then, in Medina—once the religion had gained strength—He revealed its outward branches: Friday prayer, congregational prayer, the call to prayer, the announcement that prayer is about to begin, jihad, fasting, the prohibition of wine, unlawful sexual intercourse and gambling, and its other obligations and prohibitions.