This was also aided by the absence of many conflicting groups in this region, whose friction with each other leads to a movement of intellectual debate and conflict that extends to matters of creed. In it, reasoning and interpretation arise, similar to what happened in the East. This is what Ibn Hazm alluded to when explaining the weakness of Kalam (speculative theology) in Al-Andalus, where he said: "As for Kalam, although our lands were not pulled by adversaries, nor were sects divided in them, their engagement in this matter was therefore limited." In any case, it is not devoid of it. There were people in it who leaned towards Mu'tazilism, proponents of its principles.

Therefore, the science that concerned creed, by presenting arguments, refuting doubts, addressing ambiguous matters, and interpreting the apparent meanings of some verses, met with opposition from the general populace of Al-Andalus and the Maghreb. This is evident in the condemnation faced by those who engaged in this science from other scholars. Among these is what Qadi Iyad mentioned, that Abu Wahb Abd al-A'la ibn Wahb (d. 874 AH / 861 CE) had studied the books of the Mu'tazila and looked into the Kalam of the theologians. Yahya ibn Yahya, Ibn Habib, and Ibrahim ibn Husayn ibn Asim strongly criticized him. The aversion to this science sometimes reached the point of accusing its practitioners of disbelief and heresy, which necessitated declaring its opposition and preventing its spread among the people. This is what Abu al-Hajjaj Yusuf ibn Muhammad ibn Tamlus (d. 1107 CE) depicted, speaking about the opposition of the people in Al-Andalus to any new science, saying: "...the science of the principles of religion reached them, and they believed about it what they first believed about the doctrines of the Imams, that it was disbelief and heresy."

See: Al-Huwayni, Al-Shamil, p. 165. See: Al-Maqqari, Nafh al-Tib, pp. 166, 176. A Maliki jurist from Cordoba, known for his piety and asceticism. He traveled to the East and heard from Asbagh in Egypt and from Suhtun in Qayrawan. He was a proponent of truth and a sincere advisor to the prince. He was accused of Qadarism and of studying the books of the Mu'tazila and engaging in Kalam. See his biography in: Qadi Iyad, Al-Madarik, p. 138; Ibn Farhun, Al-Dibbaj, p. 54. See: Qadi Iyad, Tartib Al-Madarik, p. 138. A scholar and physician from Al-Andalus, who studied under Ibn Rushd. He was pious and gentle, and well-versed in the sciences of the ancients. See his biography in: Ibn al-Abbar, Al-Takmilah, Madrid edition, no. 739, p. 209. See: Ibn Tamlus, Al-Madkhal ila Sina'at Al-Mantiq, p. 56.