This doctrine is among those furthest removed from the doctrine of the Jahmiyyah and the Qadariyyah. As for the Rāfidah (1)—such as this author and those like him among the later Imāmiyyah—they have combined the basest doctrines: the Jahmiyyah’s doctrine regarding the divine attributes, the Qadariyyah’s doctrine regarding human acts, and the Rāfidah’s doctrine regarding the imamate and relative merit.

It is therefore clear that the doctrinal discourse attributed to Alī is fabricated against him and contains nothing praiseworthy. More serious still, the Qarmatian esotericists attribute their doctrine to him and claim that he was granted esoteric knowledge contrary to the outward meaning.

It is authentically reported from him that he said:

“By Him who split (2) the seed and created the living soul, the Prophet—peace and blessings of Allah be upon him—imparted nothing to me that he did not impart (3) to the people, except what is contained in this document. It contained provisions concerning blood money, the freeing of captives, and that a Muslim is not to be put to death in retaliation for a disbeliever. Beyond this, there is only an understanding of the Book that Allah grants to a servant” (4).

Some people attribute to him writings concerning future events, such as al-Jafr and similar works; others attribute al-Bitāqah and other things to him, though it is known that Alī is innocent of them.