Those who say, “Every scholar exercising independent judgment is correct, and such a scholar cannot be in error,” and object to saying that such a scholar has erred—as well as many ordinary people—dislike saying of a great imam that he erred or that his statement was mistaken. This is because the term is used for sin, as in Ibn ‘Āmir’s reading: “Indeed, it is a grave sin.” Moreover, the verb akhta’a, yukhti’u (“to err”) is used of someone acting deliberately, as in His saying:

“My servants, you sin by night and day, and I forgive all sins. So seek My forgiveness, and I will forgive you.”

Thus, the terms khata’ (“error”) and akhta’a (“to err”) may encompass both kinds of action, while also being used specifically for unintentional acts. The term khatī’ah (“sin”), however, is used only for sinful conduct.

The usual usage distinguishes khata’ (“error”) from deliberate action, as Allah Most High says:

“It is not for a believer to kill another believer except by mistake,”

and so on to the end of the verse. He then says:

“But whoever kills a believer intentionally—his recompense is Hell.”

The jurists have explained that error falls into two categories: error in carrying out an action and error in what one intends.

The first is when someone intends to shoot at something that may lawfully be shot at, such as game or a target, but his shot goes astray. This entails expiation and blood money.

The second is when someone errs in what he intends because he lacks knowledge, just as his error in the former case results from a lack of