in terms of foundational principles concerning the vision of Allah, and who knows what these men relied upon concerning the Throne.

The second point is that we shall explain that the method followed by those who affirm the vision of Allah is not as weak as followers of al-Ashʿarī, such as al-Shahrastānī, al-Rāzī, and others, suppose. Rather, they have neither grasped its depth nor given al-Ashʿarī his due. Instead, they passed judgment on his discourse and arguments, although he was greater in stature than they were and more knowledgeable about rational and transmitted knowledge and the views of earlier and later thinkers. His books that have reached us bear witness to this, to say nothing of those that have not. Anyone who examines the accounts of doctrines and arguments in his books and compares them with these men’s writings will see an immense difference.

Once it becomes clear that their method concerning the vision of Allah is stronger than these men suppose, this will indicate that Ibn al-Haysam’s method concerning Allah’s being above creation has even greater reason to be stronger, and that objections to it carry less weight than objections to the former. We shall then demonstrate, Allah Most High willing, through a detailed discussion, that most of what al-Rāzī advanced by way of