the side of his opponents is stronger than what he presents on the side of the Muslims, and will recognize as self-evident that basing belief in the world’s temporal beginning on this argument and others like it is utterly unsound. This is among the most pernicious forms of speculative theology that the early generations condemned, along with its proponents. Indeed, arguments like these are not even fit for matters of probable judgment; how, then, could they be fit for the foundations of religion and the principles of faith?

You acknowledge this in various passages. Here, however, you invoke such arguments merely to overawe those unfamiliar with the issue and lead people to imagine that this undermines a foundation of religion. That is not the case. You merely expose to the reader the unsoundness of what you and your companions have heard presented as the proofs and foundations of religion—proofs that you yourself continually criticize. If these proofs are indeed the foundations of the Muslims’ religion, then in various passages you are among those who do the most to demolish them. Otherwise, criticizing them does no harm.