the interpretations which their proponents claim to be the intended meaning of revelation, when examined, prove to lack demonstrative proof. Nor do they elicit the same acceptance and action from the general public as the apparent meaning does. For the primary purpose of knowledge for the general public is action, so whatever better serves action is more appropriate. For scholars, however, knowledge serves both ends: knowledge and action.”

He also made other statements which we shall quote later, Allah willing, when the author of Ta’sīs discusses the agreement of some Muslims with the philosophers concerning [the body and] the soul, and other related matters. As for the accounts given by other scholars of the views held on this fundamental question by people throughout the world, Muslims and non-Muslims alike, they are too extensive to mention here except in part. We have merely pointed out that the leading Ash‘arī imams also reported this, and that none denied that Allah is above the world, over the Throne, except the Jahmiyyah