they demonstrated their misguidance on both scriptural and rational grounds. The statements of the early generations and the leading scholars against them have been set out at length elsewhere, for they are numerous. The Quran bases its argument on what people already know:

“He created man from a clinging substance.”

Yet these people approached this known fact and claimed that it was not known, but doubtful. They then claimed to present the proof by which it would become known. However, they offered an invalid argument that does not establish that man came into existence. It is taken for a proof, but is merely a specious argument with false implications. Thus, they denied what is known through reason and, furthermore, through revelation, while claiming to offer a method established by reason, although it is invalid according to both reason and revelation. They thereby resembled those of whom Allah says:

“If only we had been listening or reasoning, we would not be among the companions of the Blaze.”

Likewise, in establishing prophethood and its possibility, and resurrection and its possibility, they turned away from the guiding path that yields certain knowledge—the path by which Allah guided His servants—to a path that breeds doubt, specious arguments, and bewilderment.

Hence it has been said:

“The ultimate outcome for proponents of innovation among speculative theologians is doubt, and among Sufis, ecstatic excesses.”

Moreover, this path has false implications that contradict reason and revelation. They insisted on these implications, which led them into sophistry in rational matters and Qarmatian esotericism in matters known through revelation. They also spoke