shun his brother for more than three days. When they meet, each turns away from the other; the better of the two is the one who first offers the greeting of peace.”

But if the sin concerns Allah’s rights—such as lying, acts of sexual immorality, innovations contrary to the Book and Sunnah, negligently failing to observe prayer and its obligations, or similar offences—then repentance is indispensable. Must repentance also be accompanied by demonstrable reform in one’s conduct? The scholars hold two views on this.

If they have a shaykh whom they obey, he may discipline the offender in proportion to his sin, using a measure appropriate for someone of his standing to impose on someone of the offender’s standing. This may include shunning him for a time, just as the Prophet, may Allah bless him and grant him peace, shunned the three who were left behind.

The Prophet, may Allah bless him and grant him peace, and his rightly guided caliphs governed people in both their religious and worldly affairs. Thereafter, these responsibilities became divided: military rulers governed people’s worldly affairs and outward religious affairs, while scholars and religious shaykhs guided them in the matters of knowledge and religion for which people referred to them. These are people in authority who must be obeyed when they enjoin obedience to Allah in matters within their authority.

It is likewise in this sense that “those in authority” in His words:

“Obey Allah, and obey the Messenger and those in authority among you”

is explained as referring to military rulers—kings and their deputies—and to the people of knowledge and religion who teach people their religion and command them to obey Allah. For religion is upheld by the Book and iron, as Allah Most High says: