Those who compiled the doctrines of the ancients—such as “Abū al-Hasan al-Ashʿarī” in his Kitāb al-Maqālāt (Book of Doctrines), and Judge “Abū Bakr” in his Kitāb al-Daqāʾiq (Book of Subtleties)—recorded many times more of their doctrines than al-Fārābī, Ibn Sīnā, and others like them did.

Among speculative theologians, those who affirm the divine attributes—such as the Kullābiyyah, Karrāmiyyah, and Ashʿariyyah—are more united and harmonious than the Muʿtazilah. The disagreements among the Muʿtazilah and their declarations that one another are unbelievers—even a pupil declaring his teacher an unbeliever—are of the same kind as those found among the Khawārij. Those who have written about the failings of the Muʿtazilah have recounted instances of this too numerous to describe at length. You will find unity and harmony only through following the teachings transmitted from the prophets in the Quran and hadith, and what follows from these. You will find division and disagreement only among those who abandon these teachings and give precedence to something else. The Most High said:

“But they will not cease to differ,”

“Except those to whom your Lord has given mercy, and for that He created them.”

He thus tells us that those who receive His mercy do not differ. They are those who follow the prophets in word and deed: the adherents of the Quran and hadith within this community. Whoever opposes them in any matter misses out on mercy to that extent.

Thus, because the philosophers were further removed from following the prophets, their disagreements were greater. Likewise, because the Khawārij, Muʿtazilah, and Rāfidah were further removed from the Sunnah and hadith, their divisions in this respect were greater—especially the Rāfidah. Indeed, it is said that they are the most divided of all groups, because they are the furthest removed from the Sunnah and the united community. The Muʿtazilah, by contrast, are closer to these than they are.