pursuing religious innovations, the further he moves away from Allah, for they lead him away from Allah’s path—the path of those whom Allah has blessed: the prophets, the steadfastly truthful, the martyrs, and the righteous—and onto some part of the path of those who have incurred His wrath and those who have gone astray.

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Having established the fundamental principle concerning this matter, we say:

It is permissible—indeed, recommended, and sometimes obligatory—to defend and support someone who has been wronged. Supporting the oppressed is commanded to the extent that one is able. In the two Sahīh collections, al-Barā’ ibn ‘Āzib said:

“The Messenger of Allah, peace and blessings be upon him, commanded us to do seven things and forbade us seven things. He commanded us to visit the sick, follow funeral processions, invoke Allah’s mercy upon someone who sneezes, honour an oath—or help the person who swears it to fulfil it—support the oppressed, accept invitations, and spread greetings of peace. He forbade us gold rings—or wearing gold rings—drinking from silver vessels, saddlecloths, Qassī fabric, and wearing silk, heavy brocade, and silk brocade.”

In the Sahīh, Anas reported that the Messenger of Allah, peace and blessings be upon him, said:

“Help your brother, whether he is an oppressor or oppressed.”

I said, “O Messenger of Allah, I can help him when he is oppressed, but how do I help him when he is an oppressor?”

He replied, “Prevent him from committing oppression; that is how you help him.”

Moreover, this relieves the distress of the person who has been wronged. In Sahīh Muslim, it is narrated from Abū