of the earlier generations. If, however, Ibn al-Haysam is correct—that His being above the Throne entails that He is a body—then this is precisely what the author of al-Taʾsīs and others like him among the later Ashʿarīs maintain, as do the Muʿtazilah, the philosophers, the Jahmiyyah, and others like them. Thus, this author and all these groups agree that Ibn al-Haysam, rather than Ibn Fūrak, was correct in the debate.

It is well known that those who affirm the divine attributes, who say that He is upon the Throne without either affirming or denying that He is a body, do not reject this statement either. Even if some of them differ with them over its wording, there is no substantive disagreement on this point. Thus, the vast majority of people, both those who affirm the attributes and those who deny them, side with Ibn al-Haysam.

What he has mentioned therefore makes it clear that judging Ibn Fūrak and the earlier Ashʿarīs correct entails judging al-Rāzī and the later Ashʿarīs mistaken, for they departed from their predecessors by saying that Allah is not upon the Throne. Judging Ibn al-Haysam correct and Ibn Fūrak mistaken provides still stronger grounds for judging these later scholars mistaken in denying His being upon the Throne.

Accordingly, the error of this al-Rāzī and those like him is established, whether the one who is correct is Ibn Fūrak or Ibn al-Haysam. It is also established that the two earlier groups—the Ashʿarīs