and call them fabricated names—even if they believe those names to be accurate. For example, a member of the Rāfidah says: “Whoever does not hate Abū Bakr—may Allah be pleased with him—and ‘Umar has thereby hated ‘Alī, for loyalty to ‘Alī is impossible without disavowing both of them.” He then labels anyone who loves Abū Bakr and ‘Umar a Nāsibī, on the basis of this false implication, which he either believes to be sound or obstinately maintains—as is more often the case.

Likewise, a member of the Qadariyyah says: “Whoever believes that Allah has willed all that exists and created the actions of His servants has thereby deprived His servants of choice and power, making them act under compulsion, like inanimate things that have neither will nor power.”

Likewise, a member of the Jahmiyyah says: “Whoever says that Allah is above the Throne has thereby claimed that He is confined, that He is a composite, bounded body, and that He resembles His creation.”

Likewise, the Jahmiyyah–Mu‘tazilah say: “Whoever says that Allah possesses knowledge and power has thereby claimed that He is a composite body and is guilty of likening Him to His creation. For these attributes are accidents, and an accident can subsist only in a substance occupying space. Everything occupying space is either a composite body or an indivisible atom. Whoever affirms this likens Allah to His creation, because all bodies are alike.”

Whoever reports people’s “doctrinal positions” and applies these fabricated names to them—on the basis of his own belief, in which they disagree with him—must answer to his Lord. Allah lies in wait for him, and evil plotting engulfs none but those who devise it.