who will come on the Day of Resurrection and say, ‘This is what You gave me; I acted according to its contents.’” Thus, He mentions the truth and praises the one who believes in it. He also mentions the liar and the one who rejects the truth. These are two kinds of speech that are accursed, as are those who utter them. How, then, could He be praising those who listen to them?

There is no doubt that innovations in theological discourse and listening practices that contradict the Quran and Sunnah involve lying about Allah and rejecting the truth. Such is the case with the Jahmiyyah, who describe Allah contrary to how He has described Himself, thereby fabricating lies about Him. Or they relate reports attributed to Allah, or formulate analogies and ground them in self-evident knowledge and sound rational understanding, which are truth from Allah. Yet all of this is falsehood. They reject the truth when it comes to them: the true accounts and illustrative examples conveyed in the Quran and Sunnah. Likewise, much of the poetry heard by those who engage in such listening may contain various forms of lying about Allah and rejecting the truth.

The very act of defending listening practices and other things that contradict the Sharia involves lying about Allah. An example is someone claiming that, by His words,

“Those who listen to what is said” [Surah al-Zumar 18],

Allah meant those who listen to every utterance in the world. This is a lie about Allah, even if the person saying it is one of us. For they also reject the truth that conflicts with their desires.