because of the breakdown of unity. For if the proof supporting what I had stated were presented, or if none of the leading scholars among their own adherents agreed with it, division would result. It would then be difficult for them to declare publicly that they were departing from their groups’ positions, since this would enable their enemies to achieve their aims.

But if some leading scholars of their schools held that position, the evidence established it, and it became clear that it was the position of the early generations, they could openly affirm it, in keeping with their inward conviction that it was the truth. Indeed, one of the leading Hanafī scholars who met with me said, “If you said, ‘This is Ahmad’s position,’ and stood by that, the dispute would end.”

He meant that your opponents could be kept at bay on the grounds that this was an established position with recognized followers, while both the supporter and the disputant would be spared having to declare their agreement.

I replied:

“No, by Allah! This is not something peculiar to Ahmad ibn Hanbal. Rather, it is the creed of the early generations of this Ummah and the leading scholars of hadith.”

I also said, “This is the creed of the Messenger of Allah, may Allah bless him and grant him peace. For every expression I have used, I cite a Quranic verse, a hadith, or a consensus of the early generations. I also identify those who report that consensus from the early generations, drawn from all Muslim groups: the jurists of the four schools, the speculative theologians, the scholars of hadith, and the Sufis.”

I also spoke to the leading Shāfiʿī scholars who addressed me—in order to make clear that what I had stated was the position of the early generations and of the leading scholars among al-Shāfiʿī’s followers, and to cite the statements of al-Ashʿarī and his foremost followers that refute these opponents—saying that every Shāfiʿī would surely prevail, as would every adherent of al-Ashʿarī’s position