And it may be said that such a statement could only be made through divine guidance. Nevertheless, a distinction must be drawn between wording established as the Messenger’s own and statements established as someone else’s, whether accepted or rejected.

For this and other reasons, Rizq Allāh al-Tamīmī and other followers of Ahmad criticized the judge Abū Yaʿlā harshly for compiling this book. His enemies also denounced him for things of which he was innocent, as he himself explained at the end of the book.

What Abū Bakr ibn al-ʿArabī reported about him in al-ʿAwāsim is a fabrication against him, transmitted from an unidentified person whom Abū Bakr did not name. It is among the lies told about him. Nevertheless, although these people attributed fabricated statements to him, his writings do contain material that must be rejected in terms of both transmission and interpretation. They also contain contradictions of the kind found in the writings of al-Ashʿarī, the judge Abū Bakr al-Bāqillānī, Abū al-Maʿālī, and others like them, who agree with those who deny the divine attributes in their denial, while also sharing, in some respect, the position of those who affirm them. The majority say that he has combined two mutually contradictory positions.

It is also said that Abū Jaʿfar al-Samnānī, the teacher of Abū al-Walīd al-Bājī, judge of