discourse, in which they agree with the Rāfidah and other innovators while contradicting the Book, the Sunnah, and scholarly consensus. This is not the place to discuss it at length; we have merely drawn attention to the foundations of their religion and the true nature of their views.

The most they can claim for their fundamentals of religion, which contradict the Book and the Sunnah, is rational argument and speculative theology. Yet their discourse contains such contradiction and error that they rival the proponents of heresy.

They are thus of the same kind as the Rāfidah: they have neither clear reason nor authentic transmitted evidence. Rather, they ultimately fall into sophistry in rational matters and Qarmatian distortion in matters of revelation. This is the ultimate end of every innovator who contradicts any part of the Book and the Sunnah, even in matters of practice and questions of jurisprudence.