of his life, whereas others have not even a conjecture about these matters, let alone knowledge; indeed, they may even deny what has been established about him through mass transmission?

It is well known that the leading Jahmī negationists, the Muʿtazilah, and others like them are among those least acquainted with the meanings of the Quran, the reports, and the statements of the early generations. You will find their leaders among those least inclined to draw evidence from the Quran and the Sunnah. In matters of religious law, they rely chiefly on what they suppose to be consensus, although they frequently mistake for consensus what is not consensus at all. In the foundations of religion, they rely chiefly on what they suppose to be rational arguments, though these are expressions of ignorance. This is especially true of al-Rāzī and others like him, who prohibit adducing the Quran and the Sunnah as evidence in these matters.

Consider, in this light, what you find in the books of the leading negationists, such as Abū al-Husayn al-Basīrī and others like him, and Abū Hāmid, al-Rāzī, and others like them.

Abū al-Husayn al-Basīrī and other Muʿtazilah like him rely, in the foundations of their religion, on hadiths that Abd al-Wahhāb ibn Abī Hayyah al-Baghdādī may have collected, including fabricated and weak reports. Yet they know nothing at all of the many times more numerous reports established through mass transmission. They even believe that, concerning the vision of Allah, there is only the hadith of Jarīr ibn Abd Allāh al-Bajalī, who reported that the Prophet, may Allah bless him and grant him peace, said:

“You will see your Lord just as you see the sun and the moon. If you can ensure that you are not prevented from offering a prayer before the rising of