rather, what is prescribed is to give up superfluous things that distract one from obeying Allah and His Messenger. Likewise, during the second century AH, people began to express this through the term “Sufi,” because wearing wool was common among ascetics. Those who say that “Sufi” derives from al-suffa (the sheltered platform), safā (purity), al-saff al-awwal (the first row), Sūfa ibn Bishr ibn Udd ibn Tānja, or sūfat al-qafā (the fine hair on the nape) (*)—these are greater disbelievers than the Jews and Christians.

Some people, however, have perceived the distinction in certain matters but not others: they distinguish between the believer and the disbeliever, but not between the righteous and the wicked. Or they distinguish between some righteous people and some wicked people, but not between others, following their own assumptions and desires. Their faith is deficient to the extent that they treat the righteous and the wicked alike. Their faith in the religion of Allah Most High, which makes these distinctions, corresponds to the extent that they distinguish between His allies and His enemies.

Whoever acknowledges religious commands and prohibitions but not divine decree and predestination belongs to the Qadariyya, such as the Muʿtazila and others like them, who are the Magians of this community. These resemble the Magians, whereas the others resemble the polytheists, who are worse than the Magians. Whoever acknowledges both but represents the Lord as self-contradictory is among the followers of Iblīs, who objected to the Lord—glory be to Him—and disputed with Him, as has been related about him.

This is their classification with regard to speech and belief. The same applies to their “states and actions.” The correct state is that of the believer who fears Allah, does what is commanded, refrains from what is forbidden, and patiently bears whatever befalls him