although the adherents of innovation and error in both camps have made statements that the early generations of the Ummah and the imams of the Sunnah rejected. The point here, however, is that the approaches they followed and called rational arguments, and what they call speculative theology, contain far more of the discourse of those who affirm than of those who deny.

We have presented what this system’s founder reported from those who agreed with him, whose arguments he covered exhaustively from every angle, as well as what he reported from his opponents, whose arguments he covered inadequately. Even so, the superiority of his opponents’ position has become so clear that no discerning person could doubt it. How much more so if their own statements were presented directly, rather than through their adversaries’ reports?

The eleventh point

Just as the early generations of the Ummah and the imams of the Sunnah agreed in rejecting these interpretations, there have always been scholars of theology, jurisprudence, hadith, and Sufism within Islam who reject and refute them and establish the opposing view. The books written to condemn and refute such interpretation are numerous