and it suffices me to be a follower of them in their knowledge, principles, and guidance, and to call with their call. But where are you in relation to them, when you have opposed them in all of this? Here is one example among dozens; it becomes clear to anyone with insight that you follow a unique approach in critiquing ḥadīth, imitating the people of innovations and desires, and then you build upon it a shaky and weak fiqh. As for your accusation of our brothers of blind imitation, it is (a familiar trait we recognize from Akhzam) due to your ignorance of the difference between following with insight and blind imitation (1). The example is also before you now. If I clarify to people this sunnah that you deny with authentic ḥadīths which you weaken, and I agree with the imams of ḥadīth in authenticating them, would they be imitators of me or followers of the sunnah? I wonder, if these are considered imitators by you; what would you call those who are deceived by your eloquence, seduced by your verbosity, and follow your mirage? There must be such deceived individuals, as the saying goes (for every fallen one in the neighborhood, there is a picker)! And Allāh has spoken the truth: "But most of the people do not know" (Sūrah al-Aʿrāf, verse 187), "Indeed, in that is a reminder for whoever has a heart or listens while he is present [in mind]" (Sūrah Qāf, verse 37). In conclusion, I say: the weakening of dozens of authentic ḥadīths by this man—which are undisputed in their authenticity among the scholars—is one of the greatest evidences that he has set for himself principles different from theirs. Therefore, his judgments differ from theirs. The disagreement between us and him is fundamental and radical, not merely a subsidiary one as some good-hearted individuals might imagine. Therefore, it is impossible to reach an understanding with him—even if we assume sincerity on his part—except after he agrees with us on the principles and foundations (2), his situation in this regard is like that of