He also said—may Allah have mercy on him:

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I have previously written in the second volume of the arranged collection about “the servant’s nearness to his Lord,” his going to Him, “the Lord’s nearness to His servant,” and the Lord’s revealing Himself to him and appearing to him. I discussed what the philosophers acknowledge of these matters, then the speculative theologians, and then the people of the Sunnah, explaining that whatever truth these groups affirm is also affirmed by the people of the Sunnah.

The people of the Sunnah further affirm “things” unknown to the adherents of innovation because of their ignorance and misguidance: they have denied what they did not encompass in knowledge and whose interpretation had not yet come to them. The true meanings that these groups affirm, and in light of which they interpret the texts, are good, sound, and valid. Their error, however, arises from their denial of anything beyond those meanings.

Examples include the philosophers’ affirmation of “the Necessary Existent”; that “the soul is distinct from the body”; that it continues to exist after leaving the body; and that it experiences bliss or torment—spiritual bliss and torment. Likewise, they affirm good and bad faculties of the body and soul. All of this is true. But their claim that the texts mean nothing beyond this, and that there is no truth beyond this