and peace—:

‘We, the prophets, have been commanded to accord people their proper standing and to address them according to their understanding.’

Whoever treats all people alike in instruction is like someone who treats them all alike in some practical activity. All this is contrary to sensory experience and reason.”

He said:

“From this, it has become clear to you that the meaning of seeing Allah is evident, and that no doubt arises concerning it when the revealed religion is taken at face value regarding Allah, Blessed and Exalted—that is, when corporeality is neither explicitly denied nor affirmed.”

[Ibn Taymiyyah’s Commentary on Ibn Rushd’s Discussion in Manāhij al-adillah (Methods of Proof)]

I say:

This man has stated in his book that people fall into four categories: the Hashwiyyah, the Ash'arīs, the Mu'tazilah, and the esotericists—the Sufi esotericists. He inclines toward the esotericist philosophers, who consider it obligatory to keep the general public adhering to the apparent meaning, as do those theologians, jurists, and hadith scholars who adopt their views. He is not one of the Shiite esotericists, such as the Ismā'īlīs and others like them, who openly profess heresy