as something that, if not unlawful, should not be prohibited, but should instead be declared permissible. They do not distinguish between adopting it as religion, obedience, and righteousness, and engaging in it as one engages in things that are merely permissible. It is well known that adopting it as religion—whether through belief or moderation, or both, or through speech or action, or both—is among the gravest prohibitions and greatest sins. These are reprehensible innovations, more serious than acts of disobedience that are recognized as disobedience and wrongdoing.

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When I forbade them to do this, they professed agreement and obedience. Some time passed in this state, while people continued reporting that they persisted in introducing innovations into religion and openly engaging in things contrary to the Muslims’ sacred law. People called for action to be taken against them, but I pursued a course of gentleness and patience, awaiting their return and repentance. I postponed addressing the matter until that shaykh came to the congregational mosque.

He had sent me letter after letter containing arguments, excuses, reproaches, and transmitted reports. Yet this was false discourse that established no proof: it consisted either of fabricated hadiths or of reports from Israelite traditions without sanction in revealed law. The reality of the matter was turning people away from Allah’s path and consuming their wealth unjustly.

I told them, “The answer will be given in person, for a full answer to a letter like this can only be given in that way.” One of them came to us, and we removed the shackle from his neck.