(1) Among his writings are: al-Amali fi al-hadith, Dalaʾil al-nubuwwa, and Tabaqat al-Muʿtazila. His book Tanzih al-Quran ʿan al-mataʿin (Vindication of the Quran from Objections) was printed at the Jamaliyya Press in 1326 AH, preceded by al-Raghib al-Isfahani’s introductory essay on Qurʾanic exegesis, which also contains a short biography of the author. Sharh al-usul al-khamsa was edited by the late ʿAbd al-Karim ʿUthman, Cairo 1965. His major kalam work al-Mughni originally comprised seventeen volumes; only twelve have reached us. Of these, vol. 7 was published by Ibrahim al-Ibyari (Cairo 1961); vol. 6 by Ahmad Fuʾad al-Awhani (Cairo 1962); vol. 12 by Ibrahim Madkur (Cairo, n.d.); vol. 13 by Abu al-ʿAlaʾ ʿAfifi and others (Cairo 1962); vol. 16 by Amin al-Khuli (Cairo 1960); and vol. 17 by Amin al-Khuli (Cairo, n.d.). He also composed al-Taklif, which survives in the abridgement of his pupil Ibn al-Mutawayh under the title al-Majmuʿ al-muhit bi-l-taklif; this was published by Sayyid ʿAzmi, Cairo 1965, while Huben issued the first volume in Beirut 1965. For manuscript copies of several of his works, see Fuat Sezgin, Geschichte des arabischen Schrifttums, 2 / 411-413. (2) The Muʿtazila erred only in questions of theology and the unseen: they imagined that strict adherence to Greek formal logic would safeguard the mind from error, elevated it to the status of a foundational criterion, and made revelation submit to its measures, twisting Quran and sunnah to fit it. Whoever wishes to see the falsity of this method and the intellectual deviation it produced—by which many people went astray—should consult Ibn Taymiyya’s al-Radd ʿala al-mantiqiyyin, where he exposes the weaknesses and corruption of that logic. What is truly regrettable is that reliance on this flawed approach was not confined to the Muʿtazila; many scholars counted among Ahl al-sunnah also revered it, to the point that one of them declared: “No one who lacks knowledge of logic can be trusted in any science.” The inevitable consequence of such a claim is to cast doubt on the learning of the Companions, the Successors, and the great jurist-imams, none of whom had any acquaintance with that discipline. (*) Tadhkirat al-huffaz 3 / 1064-1065; Tabaqat al-huffaz, p. 415; Shadharat al-dhahab 3 / 184.