If you then say, ‘Reason has demonstrated that it is false,’ the issue lies in the premises on which that demonstration rests. Those premises are less compelling to the innate disposition than these premises. How, then, can the stronger be rejected on the basis of the weaker?”

Eighth:

Those who affirm said that, on the contrary, the premises opposed to this judgment arise from false estimation and imagination. Examples include affirming the external existence of universals, conceiving of absolute negation and affirmation as existing externally, and conceiving of abstract numbers as existing externally. All these conceptions exist only in the mind. Whoever believes that they exist externally has estimated and imagined something that has no reality, and has made this false estimation and imagination a premise for rejecting self-evident propositions.

Ninth:

It may be said: We do not concede that the innate disposition contains propositions entailing conclusions that contradict its initial judgment, as they claim. This rests on the assumption that the premises entailing what contradicts the initial judgment are sound. That is not the case, as we shall explain, if Allah Most High wills. These are the premises that deny Allah’s being above His creation and separate from His servants. The premises entailing this denial are not conceded, let alone self-evident.

The tenth argument:

Those who classified these propositions as judgments of false estimation are a group of Jahmī deniers of the divine attributes, drawn from speculative theologians and philosophers, together with those who learned this from them. This is well known in the books of Ibn Sīnā and those logicians who followed him.