against one another: “We have been forbidden to do this.” Whoever rejects texts that others cite as evidence does not believe in them; rather, he believes only in what he himself cites, thus becoming one of those who believe in part of the Book and disbelieve in another.

This is the condition of those who follow their whims: they disagree over the Book, oppose the Book, and agree in opposing the Book. They have all abandoned some of its texts—the very texts that would reconcile those positions. They have thus become as Allah described the People of the Book:

“And from those who say, ‘We are Christians,’ We took their covenant, but they forgot a portion of what they had been reminded of. So We stirred up enmity and hatred among them until the Day of Resurrection.”

When people abandon part of what Allah has revealed, enmity and hatred arise among them, since there is no longer a unifying truth that they share. Rather:

“They divided their religion among themselves into sects, each faction rejoicing in what it had.”

All these groups possess only as much truth as accords with the Messenger: whatever they have retained of his revealed teaching, both what he taught and what he commanded. As for what they have introduced, it is all misguidance, as he, peace and blessings be upon him, said:

“Beware of newly introduced matters, for every religious innovation is misguidance.”

They may regard such an innovation as more important than the revealed teaching they have accepted, treating it as their “rational principles.” Such is the case with the Qadarīs, both the determinists and the deniers. Both groups regard the theological arguments they have introduced concerning fundamental principles—which they call rational matters—as more important than what they have received through revelation. Thus, the Mu'tazilah treat both matters of belief and matters of command as rational matters, including obligations prescribed by revealed law