espoused the corporealism maintained by the extremists (1) among the corporealists, whereas their later authorities negate the divine attributes, thereby agreeing with the extremist negators among the Mu‘tazila and others like them. Thus, the doctrines of their leading authorities range between negation and anthropomorphic assimilation (2); they are not known to have held any position midway between the two.

The leading Muslim authorities from the household of the Messenger of Allah—peace and blessings be upon him—and others unanimously uphold the middle position (3), which differs from the position of those who anthropomorphically assimilate Allah [and the position of those who] negate His attributes (4). This demonstrates that the Rāfida oppose the leading authorities of the household of the Messenger of Allah (5)—peace and blessings be upon him—in the fundamentals of their religion, just as they oppose his Companions and, indeed, the Book of Allah and the sunnah of His Messenger.

This is because their doctrine is founded upon ignorance, falsehood, and caprice. Although they claim to follow the Twelve Imams in matters of religious law (6), if someone for whom following an authority is permissible were to take as his imam one of the imams of the Prophet’s household (7)—such as Alī ibn al-Husayn, Abū Ja‘far al-Bāqir, Ja‘far al-Sādiq, or their peers—that would be valid (8) and permissible in the view of the adherents of