and congregational prayers, or any other prayers, except behind a wicked man or an innovator, then they are to be performed behind him and not repeated. If it is possible to pray behind someone else (1), and refraining from praying behind him would serve to shun him, so that he and others like him may thereby be deterred from innovation and wickedness, then this should be done. If refraining from praying behind him serves no religious benefit, one should pray behind him, and no one is required to perform the prayer twice.

In general, Ahl al-Sunnah strive to obey Allah and His Messenger to the extent they are able, as Allah Most High says:

“So fear Allah as much as you are able.”

[Surah al-Taghābun: 16]

The Prophet (peace and blessings be upon him) also said:

“When I command you to do something, do as much of it as you are able.” (2)

They know that Allah Most High sent Muhammad (peace and blessings be upon him) to bring about people’s well-being in this life and the Hereafter, and that He commanded what is beneficial and forbade what is harmful. Thus, when an action involves both benefit and harm, they give precedence to whichever predominates. If its benefit outweighs its harm, they favor taking that action; but if its harm outweighs its benefit, they favor refraining from it.

For Allah Most High sent His Messenger (peace and blessings be upon him) to secure and perfect benefits and to eliminate and minimize harms. Thus, when one of the caliphs—such as Yazīd, Abd al-Malik, al-Mansūr, or another—assumes power, either it must be said, “He must be prevented from ruling and fought until someone else is appointed (3) in his place,” (4) as is done by those who advocate resorting to the sword. This, however, is an unsound view, for the harm caused by this (5) is greater than its benefit. Hardly anyone has ever rebelled against a ruler wielding authority without it being the case that