been knowledge, the Companions and their Successors would have discussed it just as they discussed legal rulings and religious injunctions; rather, it is sheer falsehood that leads only to further falsehood.’
This is an explicit rejection of the kalam-based “tawḥīd” promoted by the Muʿtazilah and the Jahmiyyah. It has no foundation among the Companions or the Followers, unlike the authentic (1) reports on the divine attributes and true tawḥīd that have reached us from the Companions and their Successors. Those reports they never disowned; what (2) they repudiated (3) was the innovated kalam and spurious “tawḥīd” that meddles with the names, attributes, and speech of Allah.
- Abu ʿAbd al-Raḥmān also said: “Abu al-Qāsim ibn Mustawiya narrated to us; Ḥāmid ibn Rustum narrated to us; al-Ḥusayn ibn Muṭīʿ narrated to us; Ibrāhīm ibn Rustum narrated to us, from Nūḥ al-Jāmiʿ, who said:
‘I asked Abū Ḥanīfah, “What do you say about the new discussions people have introduced concerning aʿrāḍ (accidents) and ajsām (bodies)?”
He replied, “These are the doctrines of the philosophers. Hold fast to the transmitted reports and the path of the salaf, and beware of every novelty, for it is (5) an innovation.”’
- He also said: “ʿAbd Allāh ibn Aḥmad ibn Saʿīd al-Bukhārī narrated to us; I heard Saʿīd ibn al-Aḥnaf; I heard al-Fatḥ ibn ʿAllawān; I heard Aḥmad ibn…"