And the philosophizers who agree with the views of theirs that he has cited criticize him for his adherence to the religion of Islam and his agreement with its teachings in the Quran and Sunnah. Such is the practice of this Ibn Rushd the Grandson, Ibn al-Tufayl, the author of the treatise Hayy ibn Yaqzān, Ibn Sab‘īn, Ibn Hūd, and others like them.

These men and others like them esteem him for those points on which he agrees with the philosophers. Such is the practice of the author of Khal‘ al-Na‘layn (The Removal of the Two Sandals), Ibn ‘Arabī, the author of al-Fusūs (The Bezels), and others like them who take philosophical ideas and cast them in the form of Sufi unveilings and communications, following the examples they find in the writings of Abū Hāmid and others like him.

As for their ordinary followers, they revere awe-inspiring expressions such as mulk (dominion), malakūt (sovereignty), jabarūt (might), and similar terms that they encounter in these men’s writings. Yet they do not know whether the speaker intends by them what Allah and His Messenger intended, or what heretics such as Ibn Sīnā and others like him intended.