And the attribute-affirmers from every school—even though some innovators may dispute parts of the issue—agree that Allah exists and that the created being exists. As for the word “existence,” whether it is predicated of them both by mere homonymy, by univocity that includes a shared wording and meaning, or by graded analogy, which is a type of univocity—in every case Allah truly exists and the creature truly exists, and no impropriety results from applying the term to both Creator and creation in its real sense.

In that setting I did not favor one of these three analyses over the others, for my objective could be attained under any of them.

My aim was to establish what I have stated in terms acceptable to all the sects, to show the agreement of the early generations (salaf) and those who follow them on it, and to make clear that the leading figures of the four legal schools, of al-Ashʿarī, and of his foremost disciples are upon what I have mentioned.

Before the second session, a number of senior Shafiʿis, persons affiliated with the Ashʿaris and Hanafis, and others whose fear of that session had grown intense—fearing the triumph of their opponents and also fearing for themselves a fragmentation (1) of the ranks—came to meet me. Had I revealed (2) the proof that supports what I had asserted, while none (3) of their own leading imams agreed with it, the result would have been division, and it would have become difficult (4) for them to profess it in public gatherings.