In reply, it may be said:

This may be addressed from several angles.

First: What he mentioned concerning the divine attributes and predestination has no connection whatsoever with the question of the imamate. Indeed, some who adhere to the doctrine (1) of the Imāmiyya do not hold this position, while some who hold this position do not adhere to the doctrine of the Imāmiyya. Neither position rests upon the other. Those who hold this position base it on reason, whereas the designation of the imam is (2), in their view, established through revelation. Introducing this into the question of the imamate would therefore be no different from introducing every other disputed issue, and this departs from the subject at hand.

The second angle:

This is the Mu'tazilite position concerning divine oneness and predestination. Those Shia who affiliate themselves with the Prophet’s Household and agree with these Mu'tazilites are the people furthest removed from the doctrines of the Prophet’s Household concerning divine oneness and predestination. The leading figures of the Prophet’s Household—such as Ali, Ibn Abbas, and all those who came after them—agreed upon what the rest of the Companions and those who followed them in excellence agreed upon: affirming the divine attributes and predestination.

The books containing (3) authentic reports are replete with this. We shall mention some of what has been transmitted in this regard from Ali [may Allah be pleased with him] (4) and his household, so that it may become clear that these Shia oppose them in the foundations of their religion.

The third angle:

What he mentioned concerning (5) the divine attributes and predestination is neither peculiar to the Shia, nor are they the leading proponents of this position, nor does it encompass all of them. Rather, its leading proponents are—