that the Messengers brought and that the early generations of the Muslim community followed is neither mentioned nor known to them.

This is found in most works on doctrines, religions, and sects, such as those of Abū ‘Īsā al-Warrāq, al-Nawbakhtī, Abū al-Hasan al-Ash‘arī, and al-Shahrastānī. You find them recounting numerous doctrines held by Jews, Christians, philosophers, and other unbelievers, as well as those of the Khārijites, Shia, Mu‘tazila, Murji’a, Kullābiyya, Karrāmiyya, corporealists, and Hashwiyya. Yet the position brought by the Messenger and followed by the Companions, the Successors, and the leading scholars of the Muslims is neither known nor mentioned by them.

The same applies to works presenting the proofs and arguments with which an author supports the position he claims to be true. You find them mentioning two, three, four, or more positions on a major foundational issue and championing one of them, although every position they mention is unsound and contrary to revelation and reason.

The position brought by the Messenger, which accords with authentic transmitted evidence and clear reason, is neither known nor mentioned by them. Thus, those who study their books remain bewildered, finding nothing in what they present to guide them or resolve their doubts. Yet some of their refutations may help them recognize the falsity of all those doctrines.

This is found in most books by speculative theologians and philosophers, from their early authors