the divine attributes conveyed in the revealed texts, and refutes those who deny them and the Mu‘tazilites with various clear proofs. At times, he makes figurative interpretation obligatory, as he does in al-Wādih (The Clear) and elsewhere; at other times, he forbids figurative interpretation, condemns it, and prohibits recourse to it, as he does in his book al-Intisār li-Ashāb al-Hadīth (In Defense of the Adherents of Hadith). Thus, his writings contain fine, eloquent statements deserving esteem and appreciation, as well as statements contrary to the Sunnah and the truth, deserving condemnation and rejection.

Both kinds are likewise found in the writings of many renowned scholars, such as Abū Muhammad ibn Hazm, Abū Hāmid al-Ghazālī, Abū ‘Abd Allāh al-Rāzī, and others.

Ibn ‘Aqīl’s denunciations of speculative theologians and Sufis who departed from the revealed law are well known. For example, he said in al-Funūn (The Disciplines)—and I transcribed this from his own handwriting:

“Section: The speculative theologians bound their examination of revealed law to rational proofs