and the true nature of clear reason, which cannot conceivably contradict these, can speak only to the extent of his knowledge. Allah does not burden any soul beyond its capacity.

There is no doubt that errors in subtle matters of knowledge are forgiven for this community, even when they concern practical matters. Were this not so, most of the community’s distinguished scholars would perish. If Allah Most High forgives someone who is unaware that prayer is obligatory and wine forbidden because he grew up in a land of ignorance, despite not having sought knowledge, then a distinguished scholar who diligently seeks knowledge to the extent available in his time and place, intending to follow the Messenger as far as he can, is all the more deserving that Allah should accept his good deeds, reward his efforts, and not hold him accountable for his mistakes, in fulfilment of His words:

“Our Lord, do not take us to task if we forget or make a mistake.”

(Al-Baqarah: 286)

[Al-Shahrastānī’s omission of the position of the early generations in Nihāyat al-Iqdām]

Al-Shahrastānī, being better acquainted with the various doctrines than his peers, mentioned a sixth position concerning divine speech, which he supposed to be the position of the early generations. In Nihāyat al-Iqdām, he said—after mentioning the positions of the philosophers, the Mu‘tazilah, the Ash‘ariyyah, and the Karrāmiyyah, and noting that, when the Mu‘tazilah said:

“Before this disagreement arose, the Muslims unanimously agreed that the Quran is Allah’s speech. They agreed that it consists of surahs and verses, letters arranged in sequence and words brought together, which are truly recited and heard and have