(1)
[If, however, the aim is to demonstrate that some positions are superior to others, this is possible in itself. This is the approach we follow regarding much of the criticism that many groups affiliated with the Sunnah—through their affirmation of the caliphate of the three caliphs (2)—directed against the Rāfidah. They criticized many of the Rāfidah using arguments that were themselves flawed and blameworthy. Allah has commanded us to say nothing about Him except the truth, and to speak about Him only with knowledge. He has also commanded us to uphold justice and equity. Thus, if a Jew or Christian—to say nothing of a Rāfidi—makes a statement containing some truth, we may not abandon it or reject it in its entirety. Rather, we reject only the falsehood it contains, not the truth.

For this reason, this book was entitled:

The Method of the People of the Prophetic Sunnah in Refuting the Arguments of the Shi'a and the Qadariyya.

Many who affiliate themselves with the Sunnah have responded to the claims of the Mu'tazila, the Rāfidah, and other people of religious innovation with arguments that themselves contain religious innovation and falsehood. Many speculative theologians deem this method permissible, holding that one falsehood may be countered with another. The leading authorities of the Sunnah and the early generations, however, held the opposite view. They condemned the innovating speculative theologians who refuted falsehood with falsehood and religious innovation with religious innovation. They instructed that a person must speak nothing but the truth and must never depart from the Sunnah under any circumstances. This is the correct course commanded by Allah Most High and His Messenger.

For this reason, we have not rejected whatever truth the Mu'tazila and the Rāfidah have asserted; rather, we have accepted it. We have, however, shown that their own positions contain defects more serious than those for which they criticized their opponents.