[Either we refrain from using innovated terms, or we accept those whose meaning accords with the Book and the Sunnah]

Either we refrain from using innovated terms, or we accept those whose meaning accords with the Book and the Sunnah.

Since these terms are ambiguous—as already mentioned—the person addressing them may seek clarification, saying: “What do you mean by these terms?” If they explain them in a sense consistent with the Quran, they are accepted; if they explain them otherwise, they are rejected.

Alternatively, he may refuse to join them in using these terms, whether to deny or affirm anything. If he refuses to use them in discussion with them, they may accuse him of being incapable and unable to continue the argument. If he does use them, they accuse him of employing terms that admit both true and false meanings. Through their terminology, they mislead the ignorant into thinking that using these terms encompasses false meanings from which Allah is exalted above. The most beneficial course therefore varies according to the circumstances.

If they are calling people to their position and requiring them to adopt it, they may be told: “No one is obliged to respond to a call except to that which the Messenger of Allah—may Allah bless him and grant him peace—called people to. Unless it is established that the Messenger called people to something, they are not obliged to respond to anyone calling them to it, nor is that person entitled to call people to it, even if its meaning is assumed to be true.”

This approach is more appropriate when one of their deceivers misleads those in authority and they draw a ruler into their innovation, as the Jahmiyyah did with the caliphs they misled, drawing them into their innovation of declaring the Quran created and other such doctrines. One of the best ways of debating them was to say: “Bring us evidence from the Book or the Sunnah, so that we may accept what you call us to. Otherwise, we will not accept from you anything unsupported by the Book and the Sunnah.”

This is because disputes between people can be settled only by a Book sent down from heaven. If they are referred to their own reason, each has a reason of his own. Among these disputants, one claims that his reason has led him to self-evident knowledge, while another disputes it. Thus, nothing but the Book and the Sunnah may be made the arbiter between members of the Muslim community in matters of dispute.