in using these terms to negate and affirm, both in methods of proof and in doctrinal questions, without explaining the distinctions and divisions that belong to the straight path. This is one of the sources of confusion.

Nothing in the words of the Prophet, may Allah bless him and grant him peace, any of the Companions or Successors, or any of the leading scholars whose teachings are followed indicates that they made any foundation of religion—whether its proofs or its doctrinal questions—depend upon what is designated by terms such as substance, body, spatial occupancy, accident, and the like.

Those who use these expressions intend different things by them, sometimes because their terminological conventions differ, and sometimes because they disagree about the meaning designated by a term. For example, some say, “A body is a composite.” They then dispute whether it is a single substance, provided that it enters into composition; one substance or more; six substances; eight; or some other number.

Others say, “It is that in which three dimensions can be conceived, and it is composed of matter and form.” Others say, “It is that which exists,” or, “It is that which exists independently,” or, “It is that which can be pointed to,” maintaining that whatever exists independently must be of this kind.

When the early generations and the leading scholars condemned speculative discussion of substance, body, and accident and declared it an innovation, their condemnation included those who introduce the meanings intended by these people through such terms into the foundations of religion, both its proofs and its doctrinal questions, whether by negation or affirmation. But if the sound meanings established by the Quran and Sunnah are understood and expressed through these terms for those who understand them, so that it may become clear