and that he gave himself over to ecstasy in heaven until his cloak fell from him; and that he deposited the secret communicated to him in a patch of earth where reeds grew, so that the flute came to bear the meaning of that secret. Or they hold that anyone after Muhammad may depart from his revealed law, just as al-Khidr was permitted to depart from Moses’ command. Moses, however, had not been sent to al-Khidr, whereas Muhammad was sent to all humankind.

These people, and others like them who violate the revealed law and turn away when the truth becomes clear to them, must be opposed in accordance with what the revealed law prescribes: by physical intervention, by speech, and in the heart. Likewise, anyone who follows those previously mentioned whose contrary statements and actions were excusable must be censured, for the excuse that applied to them does not apply to him. He therefore has no grounds for following them in this.

When it is unclear to which of the two categories someone belongs, judgment concerning him should be withheld, for it is better for a ruler to err in pardoning than to err in punishing. However, there should be no hesitation in rejecting whatever contradicts the Book and Sunnah, for the Prophet, may Allah bless him and grant him peace, said:

“Whoever performs an action that is not in accordance with our command, it is rejected.”

It is therefore impermissible to depart, on doubtful grounds, from what the general and unqualified wording of the Book and Sunnah requires. Nor is it permissible to condemn or punish on doubtful grounds, or to declare something true or false, right or wrong, on such grounds.

May Allah guide us to the straight path—the path of those whom He has blessed among the prophets, the steadfastly truthful, the martyrs, and the righteous—not those who have incurred His anger, nor those who have gone astray.