 The most ample, if not necessarily trustworthy, evidence is found in Abū Ḥātim. He says that in face-to-face debate, al-Rāzī argued against prophecy on the grounds that it would be unjust to single out only some people for knowledge that is useful by everyone. Furthermore, appointing only a certain few as religious leaders (imāms) would lead to dissension between their followers (Abū Ḥātim, AHR: 1). Followers of religious law are guilty of the cardinal intellectual sin of the Islamic world, taqlīd, which means uncritically adopting beliefs on the basis of authority (AHR: 24). Instead, al-Rāzī argues, God gives reason (ʿaql) to everyone, and in this respect everyone is created equal, able to determine for themselves what goals they should be pursuing. Furthermore, Abū Ḥātim tells us about a range of more specific religious teachings rejected by al-Rāzī in his book against prophecy, such as anthropomorphic descriptions of God and the possibility of miracles, including the inimitability of the Qurʾān (iʿjāz).