Moreover, this is known through innate disposition and self-evident reason. It has thus become clear that the earlier Ash'arīs and their leading scholars are closer to truth and correctness than their later scholars. Even if their position contains what is said to be erroneous, the errors of the later scholars are greater and more numerous. This is because theological discourse containing innovation is closer to guidance and the religion of truth the closer it remains to innate disposition and revealed law. The further an innovation departs from these, the graver it becomes.

This further shows that people who are not swayed by desire or blind imitation—whether rulers, kings, or others—recognize through their innate disposition and self-evident reason that his statement that He is neither within the world nor outside it describes only what does not exist. They also recognize that, of any two existent things, either one must subsist in the other and share its location—that is, be wherever the other is—or be distinct and separate from it, in a direction other than its direction.

The leading scholars of the Sunnah have continually affirmed this, as did 'Abd al-'Azīz al-Kinānī, the associate of al-Shāfi'ī and author of al-Haydah, renowned for his refutations