and the Shia and others like them, whose views the various groups of the people of the Sunnah and the community—including the adherents of the four schools and others—have unanimously rejected as false, judging them to be misguided.

In it, he presented the statements of those who deny the divine attributes, without mentioning a single affirmative attribute of Allah Most High. At its beginning, he claimed that every legally accountable person is obliged to know these things. Yet the imams agree that Muslims are obliged only to fulfil what Allah and His Messenger have made obligatory. No one may impose upon Muslims anything that Allah and His Messenger have not made obligatory. Some of his statements concern matters mentioned by Allah and His Messenger, which must therefore be believed. Others have not been mentioned by Allah, His Messenger, or any of the early generations and imams. People are therefore not obliged to profess what Allah has not obliged them to profess.

A person may make a statement that is true, yet not everyone is obliged to profess it, nor may he oblige people to do so. How much more objectionable is this when the statement contains falsehood? The negations he sets out contain both truth and falsehood: the truth must be followed, and the falsehood must be avoided. We have discussed this at length in a substantial book.

We have also explained why he called his followers al-Muwahhidūn (“those who affirm Allah’s oneness”). This is among the things Muslims have objected to, for the entire community of Muhammad—may Allah bless him and grant him peace—affirms Allah’s oneness, and none of those who affirm His oneness will remain in the Fire forever.