contrary to what the Quran indicates: that this is subject to the same prohibition as all other forms of perception, and that statements based on any of them, if false, are forbidden concerning both Allah Most High and His servants; if true, they are not prohibited in any of these matters.

This is further confirmed by the fact that judgments of estimation and imagination prevail among human beings in divine matters—indeed, in other matters as well. If all of this were false, rejecting it would be among the greatest obligations prescribed by the revealed law. At the very least, the Lawgiver would have said something like what some deniers of the divine attributes say: “Whatever you imagine, Allah is otherwise,” especially given the many attributes He has mentioned to them.

Fifteenth point:

As for your statement, “Those who have set aside the judgments of estimation and imagination concerning the essence of Allah Most High and His attributes,” the response is: This is not the case. Rather, when arguing against their opponents to establish Allah’s attributes and what follows from them, they employ arguments of this same kind and even weaker ones, whether you call this the judgment of reason or the judgment of estimation and imagination. What matters is meaning, not wording, especially since these speculative theologians habitually give their opponents disparaging labels—on the basis of their own claims—and give themselves laudatory ones, even when they are