and the verses and ḥadīths related to this meaning, if collected, would form a coherent and comprehensive compilation. This is not our objective in this discussion. Rather, the ultimate aim here is to clarify that the scholar and the ignorant person are alike in the obligations of the sharīʿah and the worship based on the Book and the sunnah, despite the differences we have explained between the two ranks: the rank of the scholar and the rank of the ignorant person in many obligations, and the scholar's specific responsibilities that are not required of the ignorant. With this, it becomes clear to you that none of the differing scholars, nor those who follow and emulate them, can say: the truth is what so-and-so said over another, or so-and-so is more entitled to the truth than another. Rather, it is obligatory for him—if he possesses understanding, knowledge, and discernment—to refer what they differ on to the Book of Allāh and the sunnah of His Messenger (ṣallá Allāhu ʿalayhi wa-sallam). Whoever has the evidence of the Book and the sunnah with him is upon the truth and is more entitled to the truth. And whoever has the evidence of the Book and the sunnah against him, not with him, is the one who is mistaken, yet he is excused, even rewarded, as it is established in the authentic ḥadīth: "If a judge strives and is correct, he has two rewards, and if he strives and errs, he has one reward." How excellent is the error for which its doer is rewarded! But this is only for the mujtahid himself if he errs. However, it is not permissible for others to follow him in his error, nor are they excused as he is, nor rewarded as he is. Rather, it is obligatory for others among the accountable to avoid emulating him in error and to return to the truth indicated by the Book and the sunnah. And if the referral of what the scholars differ on is made to the Book and the sunnah, then the one who has the evidence of the Book and the sunnah with him is the one who is correct