At the beginning of his Kitāb Mukhtalif al-Hadīth (Book on Conflicting Hadiths), Abū Muhammad ibn Qutaybah discusses the adherents of hadith and their leading authorities, alongside the speculative theologians and theirs. Simply naming the authorities of both groups and describing their statements and deeds suffices to make clear to everyone that the adherents of hadith are the people of truth and guidance, while others are more deserving of being associated with misguidance, ignorance, empty verbiage, and falsehood.

Moreover, those who oppose the adherents of hadith are prone to corrupt conduct, whether through unsound belief and hypocrisy or through sickness of the heart and weakness of faith. Their neglect of obligations, transgression of prescribed limits, disregard for the rights of others, and hardness of heart are plain for all to see. Most of their teachers are accused of grave offenses. Although some among them are known for asceticism and worship, the asceticism and worship of some ordinary adherents of the Sunnah outweigh theirs.

It is well known that knowledge is the foundation of action, and that sound foundations entail sound consequences. A person’s corrupt conduct arises from one of two things: need or ignorance. Someone who knows that a thing is reprehensible and has no need of it will not do it—unless, of course, his desires have overcome his reason and sins have gained mastery over him. That, however, is a different matter and a separate category.

Furthermore, no speculative theologian is known who does not hold some doctrine concerning Islam whose proponent is declared an unbeliever by Muslims at large—even by his own associates. A general statement suffices without naming individuals. Which group, then,