indeed, it even becomes obligatory when the need arises.

Another instance is when a person is consulted about forging a marriage bond with someone, entering into a business partnership with him, entrusting him with a deposit, engaging in commercial dealings with him, or any other form of interaction or close association. The one who is asked for advice must not conceal what he knows of the individual’s condition; rather, he should disclose whatever faults he is aware of, intending thereby to offer sincere counsel.

Likewise, if a student of jurisprudence intends to frequent an innovator or an openly sinful person to study under him, and one fears that the student will be harmed, it becomes a duty to advise the student by clarifying the teacher’s true state—provided the motive is genuinely to give advice. Many err in this matter: envy may drive the speaker, and Satan may disguise it as counsel. Let him be on his guard.

Another case is when someone holds an office but does not discharge it properly—whether because he is unfit for it, openly sinful, negligent, or the like. One must inform the authority who supervises him so that he may be removed and replaced by someone qualified, or inform those who deal with him so they can treat him according to his actual condition, avoid being deceived, and strive either to guide him to uprightness or to establish proof against him.

Fifth: a person who brazenly commits sin or innovation—such as openly drinking wine, confiscating people’s property, levying unlawful taxes, extorting wealth, or taking on illicit posts. It is permissible to mention him for what he publicizes, but forbidden to expose any other failings unless one of the previously mentioned reasons makes it lawful.

Sixth: identification. If a person is commonly known by a sobriquet such as “al-Aʿmash” (the bleary-eyed), “al-Aʿraj” (the lame), “al-Aṣamm” (the deaf), “al-Aʿmā” (the blind), “al-Aḥwal” (the cross-eyed), and the like, it is permissible to refer to him by that name,