even in matters of divine science are better than theirs, and the theological opinions of the innovators within the religious communities—such as the Jahmiyyah, the Muʿtazilah, and similar sects whom the leading scholars have censured—are still preferable to their doctrine. By “their doctrine” I mean the teaching of Aristotle and his followers; as for the views transmitted from the ancient sages before him, those are closer to the truth than his.

Fifth: They have said nothing about perfecting or rectifying the inborn quality of the rational soul—that is, love and will. Desire and anger are tied to the body, either to secure its benefits or to fend off its harms; hence one is commanded to act justly with respect to them. The soul’s love for its Lord and God, and its aversion to anything worshipped besides Him, however, is another matter. This is the very core of the ḥanīfiyyah, the essence and reality of the statement “there is no god but Allah.” Of this they have no share at all. Consequently, polytheism is prevalent among them; indeed, they neglect worship altogether and are worse than the idolaters. Allah Most High says,

“Call upon Me and I will answer you. Indeed, those who wax arrogant toward My worship will enter Hell, humbled.” (Ghafir 60)

These people are too proud to worship Allah—indeed, to engage in any act of worship whatsoever—and they fall under His words,

“Indeed, those who dispute about the signs of Allah without any authority that has come to them—there is nothing within their breasts but arrogance; they shall never attain it.” (Ghafir 56)

The reason is that they allow no movement to the soul once it leaves the body; in their view it remains a pure intellect, and “intellect” in their terminology is a spiritual knowing entity that possesses no motion, will, striving, or love. Whatever it can possibly have, they claim it has possessed eternally and will possess forever.

They further assert that the first being to emanate from the Necessary Existent is the First Intellect.