—passages that, were they only aware, stand as evidence against them—such as the Almighty’s words: “Be mindful of Allah, and Allah will teach you.” Building on that mistaken premise, they reject many established religious truths: the intercession granted to the prophets and messengers—especially to our Prophet Muhammad, peace and blessings be upon him—the descent of Jesus, the emergence of al-Dajjāl (the Antichrist), and much more.

In Egypt and India, moreover, there are people who call themselves “Qur’anists.” They interpret the Qur’an without seeking assistance from the Prophet’s hadith, the sayings of the Companions, the Successors, or the mujtahid Imams, and without adhering to the recognized rules of Arabic scholarship.

If the doctor answers that today’s Muslim creed is identical to that of the early generations, we must then ask him: Are the false doctrines I have just listed present today—indeed, in his own land? Should he reply in the affirmative, as we expect, how can he still dare to say: “Muslims have no further need for any additional of these intellectual studies; despite their differing cultures, Muslims today possess in these matters an awareness that affords them sufficient immunity”?!

If, however, he stubbornly denies the facts and reverts to claiming that Muslims are still blessed with ample good in this respect, there is no point in continuing the conversation, for, as the poet said:

No notion in the mind can still be sound
When broad daylight itself must be proved.

Finally, I must confront the learned doctor with the very question that, God willing, will expose the error that led him to choose that misguided title—if it has not yet become clear to him. We ask you, as the Messenger ﷺ asked the slave-girl: Where is Allah? If you give the answer we uphold—and which the Prophet counted as proof of the girl’s faith—namely, to say, “In the heaven,” understanding it as the early generations understood it, that He is exalted above the Throne, then you have spoken the truth and are in agreement with us on this matter, which pertains to thought and creed, not to morals. Yet at the same time you will have opposed the majority of Muslims, including the shaykhs, professors, and doctors under whom you studied the Sharia, for they will not accept this correct answer—and your dealings with al-Kawthari and Abū Zahra are not that far in the past.