do not agree with the Jews and Christians in the religious beliefs and practices they have innovated.

For this reason, in explaining the error in Ibn al-Khatīb’s statement, I said that he had understood neither the position of the adherents of hadith and Sunnah, whether Hanbalīs or others, nor the position of the Christians. I explained this in the relevant discussion, just as Imām Ahmad explained the distinction between the position of Ahl al-Sunnah and the Christians’ innovated doctrine, and likewise explains the distinction between the position of Ahl al-Sunnah and the Jews’ innovated doctrine.

Third:

Even if those who affirm Allah’s attributes are assumed to resemble the Jews or Christians, those who negate and deny His attributes resemble the unbelievers and polytheists among the Christians and others. It is certainly known that resembling the people of the two Scriptures is better than resembling unbelievers outside the People of the Book who deny divine lordship and prophethood, and others like them.

For this reason, it has been said:

“The one who likens Allah to His creation is dim-sighted, while the one who denies His attributes is blind.”

This is why, during the Prophet’s lifetime—may Allah bless him and grant him peace—the believers rejoiced at the Christians’ victory over the Magians, just as the polytheists rejoiced at the Magians’ victory over the Christians. Reflect on this, for it is useful in various contexts. Allah knows best.

For this reason, the Mu‘tazilah and others like them among the Qadariyyah are the Magians of this community. They regard those who affirm Allah’s attributes as the Christians of this community, and incline toward the Jews because of their agreement