the Peripatetic philosophers—the followers of Aristotle—and the non-Peripatetics, both earlier and later figures, including the foremost of their later thinkers, “Ibn Sīnā,” and their unrivalled figure in his own time, “Abū al-Barakāt.” I have also presented their arguments. I know that this subject has been beset by considerable confusion, and that groups of distinguished, intelligent scholars have been perplexed by what they perceived as conflicting evidence. I have established the sound textual proofs and distinguished them from fallacious objections, while also addressing important foundations and major principles that arise in the course of this discussion.

Among the first of these—and something many people regard as a matter of the utmost importance—is establishing the spherical form of the celestial spheres. I have demonstrated this and cited the statements of those who reported Muslim consensus on it, such as Ibn al-Munādī, Ibn Hazm, and Ibn al-Jawzī. I have also discussed the related mathematical matters and scriptural evidence from the Quran and Sunnah, along with other matters that would take too long to describe.

Furthermore, when I was in the tower, I was told that someone had written a criticism of the fatwa “al-Hamawiyya,” and it was sent to me. I have written on this matter enough to fill several volumes. There is no power or strength except through Allah.

People know that there was estrangement and antagonism between the Hanbalīs and the Ash‘arīs. I was among those who worked hardest to bring Muslims’ hearts together, to unite their voices, and to follow the command we have been given to hold fast to the rope of Allah. I removed most of the estrangement they felt and explained to them that al-Ash‘arī was among the most eminent speculative theologians affiliated