Let alone everyone else.

Sixth: To label the reports in which the Messenger conveys news from his Lord as “ambiguous reports,” just as they label the verses that mention the Divine attributes “ambiguous.” This is exactly what the Muʿtazilah do when they describe the hadiths that affirm the divine decree as “ambiguous.” Such is the way of the innovators and the followers of whim: whatever from the Book and the Sunnah agrees with their opinions they call “unambiguous,” and whatever contradicts their opinions they declare “ambiguous.”

About such people Allah, the Exalted, says: “They say, ‘We believe in Allah and in the Messenger, and we obey’; then after that a party of them turns away—such people are not believers (47). When they are summoned to Allah and His Messenger so that he may judge between them, a party of them turn away in aversion (48). But if the right is on their side, they come to him in willing submission (49). Is there a sickness in their hearts, or are they in doubt, or do they fear that Allah and His Messenger will treat them unjustly?” (1)

He also says: “Do you then believe in part of the Book and disbelieve in part?” (2)

And He, the Most High, says (3): “They have split their affair among themselves into sects; each faction exults in what it has.” (4)

Seventh: He draws an analogy between what he calls the “ambiguous” in the reports and the genuinely ambiguous verses of the Quran, in order to attach the former to the latter so that people will refrain from mentioning them and from engaging with them (5)—far be it from Allah (6)—that there should be anything in the Book of Allah from which Muslims are commanded to avert their attention.