al-Bājī, who adopted the approach of Abū Ja‘far al-Simnānī, the Hanafī and associate of Judge Abū Bakr. After him, Judge Abū Bakr ibn al-‘Arabī travelled east and adopted Abū al-Ma‘ālī’s approach as set out in al-Irshād.

Every one of these men rendered praiseworthy services to Islam and performed commendable good deeds. Their efforts to refute many adherents of heresy and religious innovation, and to defend many adherents of the Sunnah and the religion, are evident to anyone familiar with their lives who speaks of them with knowledge, truthfulness, justice, and fairness. Yet this principle, originally borrowed from the Mu‘tazilah, became a source of confusion for them. Being men of virtue and intelligence, they felt obliged to apply it consistently and accept its implications. This led them to hold positions that Muslim scholars and men of religion rejected.

As a result, people became divided: some esteem them for their merits and virtues, while others condemn them for the religious innovations and falsehoods found in their statements. The best course lies between the extremes.

This is not peculiar to these men; similar things have happened to other groups of scholars and men of religion. Allah Most High accepts the good deeds of all His believing servants and pardons their misdeeds:

“Our Lord, forgive us and our brothers who preceded us