and a reply on istiwāʾ, refuting—through almost twenty separate arguments (1)—the claim of those who interpret it as mere dominion (istīlāʾ);
and a treatise on the separateness (mubāyanah) between Allah, exalted is He, and His creation (2);
he also produced further answers on the same separateness of Allah from His creatures, on the assertion that He, glorified be He, is upon His Throne in His very essence, and on the statements of the early generations regarding this point (3);
he wrote numerous discussions on the voluntary divine acts that some theologians label “the advent of accidents” (ḥulūl al-ḥawādith) (4),
among them a stand-alone critique of al-Rāzī’s argument in al-Arbaʿīn (5);
he likewise composed questions and answers on the doctrine of decree (qadar), rebutting both the Qadariyyah and the Jabariyyah (6), in works that together exceed two volumes (7);
and he examined the issue of the locus of poetry, the sciences, and similar matters—whether it is a single faculty or multiple (8).