The Hanbalis and their mufti of his time—and the greatest disciple of Abu Bakr Ghulam al-Khallal—authored works including al-Jami‘ on Hanbali jurisprudence and Sharh Usul al-Din. He died in 403 AH. Consult: Siyar A‘lam al-Nubala’ by al-Dhahabi, vol. 17, pp. 203–204; al-Minhaj al-Ahmad fi Tarajim Ashab al-Imam Ahmad, vol. 2, pp. 98–101; and Al-A‘lam by al-Zarkali, vol. 2, p. 201. (1) See above for his biography. (2) See above for his biography. Shaykh al-Islam (may Allah have mercy on him) states in his book Dara’ Ta‘arud al-‘Aql wa al-Naql, vol. 2, p. 7: "The imams of the Sunnah and hadith affirm both types”—referring to the two positions on speech (qalām) and actions (af‘āl), which the Shaykh (may Allah have mercy on him) mentioned earlier—“and he records their creed from those who transmitted it, such as Harb al-Karmani, ‘Uthman ibn Sa‘id al-Darimi, and others. Indeed, these scholars explicitly used the term ḥarakah (movement), and he notes that this is the view of the imams of the Sunnah and hadith, both early and later. Concerning Harb al-Karmani, he reports that this was the position of the imams of the Sunnah whom he met—such as Ahmad ibn Hanbal, Ishaq ibn Rahwayh, ‘Abd Allah ibn al-Zubayr al-Humaydi, and Sa‘id ibn Mansur. “‘Uthman ibn Sa‘id and others said: ‘Movement (ḥarakah) is intrinsic to life—every living being is in motion’—and they regarded any denial of this as a statement of the Jahmiyyah, the negators of attributes, whom the salaf and imams agreed were misguided and innovators. “A different group of the salaf—like Nu‘aym ibn Hammad al-Khuza‘i, al-Bukhari (the author of Sahih), Abu Bakr ibn Khuzayma, and scholars such as Abu ‘Umar ibn ‘Abd al-Barr—affirmed the meaning expressed by the former group but called it fi‘l (action) or similar terms. Some among them refrained from using the term ḥarakah because it is not directly transmitted. Among Ahl Ahmad, there were those who agreed with this view—such as Abu ‘Abd al-‘Aziz and Abu ‘Abd Allah ibn Batta and their peers. “Others aligned with the early group—such as Abu ‘Abd Allah ibn Hamid and similar scholars. A third faction—exampled by the Tamimīs and Ibn al-Zaghuni—agreed with the negators among the followers of Ibn Kilab and their like.”