his face into the Fire.”) (1), [or words to that effect] (2). He would also shun some believers (3), as he shunned the three who were left behind (4) during the expedition to Tabūk (5). This was because the objective is to call people to obedience to Allah by the soundest means: encouragement is employed where it is more beneficial, and deterrence where it is more beneficial.

Whoever understands this will recognize the weakness of the view that categorically rejects the testimony or hadith transmission of those among the people of religious innovation who based their views on interpretation. Indeed, the early Muslims became involved, on the basis of interpretation, in many grave matters.

The view of anyone who sets those who openly promote religious innovation up as authorities in scholarship and testimony, without censuring them through shunning or deterrence, is likewise weak. The same applies to the view of anyone who prays behind a person who openly displays religious innovations and wickedness, without censuring him or replacing him with someone better when able to do so. This entails condoning an evil which Allah and His Messenger hate, despite having the ability to denounce it, and that is impermissible. And anyone who imposes repetition of the prayer upon [everyone] (6)