nor that one. It is thus clear that the position of Ahl al-Sunnah, who affirm the caliphate (1) of the three, is correct, and that whenever any of their followers errs in some matter, the Shiites’ error is greater than theirs (2).

This question is directed only at those who deem it permissible to invoke divine decree as a justification and excuse themselves or others when they disobey by saying, “This was decreed for me” (3), and who maintain that witnessing this is witnessing reality—that is, the reality of the created order. Such people are numerous. Among them (4) are those who claim to belong to the spiritual elect—to those endowed with spiritual knowledge and affirming Allah’s oneness—who have become utterly absorbed in [the affirmation of Allah’s oneness in] (5) Lordship. They say (6) that when one possessed of spiritual knowledge becomes utterly absorbed (7) in witnessing Allah’s oneness in Lordship, he no longer regards a good deed as commendable or an evil deed as reprehensible. Some of them say (8), “Whoever witnesses the divine will is no longer subject to the divine command.” Others say, “Religious obligation was lifted from al-Khidr (9) only because he witnessed the divine will.” This type is common among the later shaykhs and ascetics (10), [as well as the Sufis] (11), and the mendicants; indeed, it is found even among (12) jurists, rulers, and ordinary people.

There can be no doubt that these people are worse than the Mu'tazilites and Shiites, who affirm commands and prohibitions