to it does not comprise some judgments that arise (1) from false estimation and others that arise from sound reason. A judgment can be known to stem from false estimation only after its falsity has been established. As for claiming that it is false merely by alleging that it is a judgment of estimation, this is impossible. [A fuller discussion of these matters belongs elsewhere] (2).

The point here is that this innovator and others like him—the Jahmiyyah and Mu'tazilah who deny the meanings of the names and attributes that Allah and His Messenger affirmed of Him, together with the philosophers and Rāfidah who agree with them [and others] (3)—base their assertions on no sound proof, whether revealed or rational.

As for revealed evidence, they have not a single text supporting their position [either definitively or according to its apparent meaning] (4). Rather, the texts of the Quran and Sunnah mutually corroborate the opposite (5) of their position and indicate it even more clearly than they indicate the resurrection, the angels, and the other matters of which Allah informed His Messenger. For this reason, Allah set against them (6) the Dahriyyah (eternalists), who deny the Resurrection and the bodily resurrection. They said:

“If it is permissible for you to interpret figuratively what has been reported concerning the attributes, then it is permissible for us to interpret figuratively what has been reported concerning the resurrection.”

They replied, “We know by necessity that this is part of the religion brought by the Messenger.”