Three Theological Treatises

The method of the Scholastic Theologians original: "Maslak al-Mutakallimun"—with all their categorizations and technical details—was not something they were incapable of performing. Had they believed such methods were beneficial, they would have elaborated upon them extensively. They would have delved into the refinement of proofs even more deeply than they delved into the laws of inheritance original: "al-Fara'id"; the complex legal system of dividing estates in Islam.

If it is argued that they only refrained from this because there was no need—claiming that innovations original: "al-Bida’"; refers here to heretical or unauthorized changes in religious belief only emerged after their time, thus creating a great need for those who came later—and that theology original: "Ilm al-Kalam" is merely a science for treating those sick with innovation; and since the "sicknesses" of innovation were few in their era, their attention to the methods of treatment was likewise minimal...

Then the answer is twofold:

First, in the matters of inheritance laws, they did not limit themselves to explaining the rulings of actual events that had already occurred. Instead, they devised hypothetical problems and proposed scenarios that might not happen for ages, simply because such things could happen. They documented and organized this knowledge before the events occurred, knowing there was no harm in exploring such things or explaining the ruling of a situation before it happened. Yet, the care given to removing and uprooting innovations from the soul is far more important. They would not have avoided making theology a formal "profession" unless they recognized that the harm caused by delving into it was greater than the benefit, and unless they had been warned against it and understood that delving into it was forbidden.

The second answer is that they indeed needed to debate the Jews and Christians to prove the prophethood of Muhammad (peace and blessings be upon him), to prove the Divinity of God to idol-worshippers, and to prove the Resurrection to those who denied it. Despite this, they did not add anything to these foundational principles—which are the "Mothers of Creed"—beyond the proofs found in the Quran. Whoever was convinced by the Quran, they accepted him; and whoever was not convinced by it, they fought him, turning to the sword and the spear original: "al-Sayf wa al-Sinan" after the Quranic proofs were rejected. They did not ride the mount of stubbornness by devising rational measures logical syllogisms, arranging premises and conclusions, or refining the methods of prolonged argumentation and debate. They avoided all of this because they knew it was a source of strife and a fountainhead of confusion. They knew that whoever is not convinced by the proofs of the Quran...

...will only be convinced by the sword and the spear. For after God’s explanation, there is no further explanation.

However, we must be fair and not deny that the need for "treatment" increases as the "sickness" increases. The passage of time and the distance from the Age of Prophecy original: "Asr al-Nubuwwah" certainly have an effect in stirring up doubts. There are methods of treatment that act as a deterrent, just as I have delved into explanation and demonstration. But what cures one person may ruin two others. A treatment might be beneficial for the shrewd original: "al-Akyas"; the intellectually sharp or sophisticated but ruinous for the simple-minded original: "al-Bulah". And since the simple-minded are the many while the shrewd are the few, caring for the majority is more appropriate.

The second path is the way of the Ancestors original: "al-Salaf"; the early, pious generations of Muslims: restraint, silence, and turning to the whip and the sword. This is what convinces the majority, even if it happens only rarely. The evidence of its effectiveness is seen in those who are captured from the ranks of the disbelievers—the servants and slaves. We see them embrace Islam under the shadow of swords, and then they persist in it until what was initially forced becomes voluntary, and what was initially doubt and suspicion becomes certain belief. This happens through observing the people of religion, socializing with them, hearing the Word of God, and seeing the righteous. Connection with this kind of environment suits their nature far better than the suitabilities of debate and logical proof.

Since every laborer or farmer is suited to one art and not another, it is mandatory to prioritize what is most beneficial for the majority. Those who lived during the time of the "First Physician"—the one supported by the Holy Spirit, who revealed the Divine Presence, and who was inspired by the One who is All-Aware and All-Seeing of the secrets and inner hearts of His servants—certainly knew best what was most correct and sound. Therefore, following their path is undoubtedly better.

The Seventh Duty: Submission to the People of Knowledge

This duty explains that the common person must believe that the hidden meanings and secrets of the texts—which are not apparent from the outward words—were not hidden from the Messenger of God (peace and blessings be upon him), the great Companions, the saints, or the firmly grounded scholars original: "al-Ulama al-Rasikhun"; a Quranic term for those deeply rooted in knowledge. Rather, these meanings are only hidden from the commoner because of his own incapacity and lack of strength. One should not measure others by oneself; just as locations differ, so do the capacities of souls.