statement is reported from Mālik ibn Anas, a companion of Rabīʿah, through several chains of transmission. In some versions he says, “Rising over the Throne is known”; in others, “It is not unknown”; and in others, “His rising over the Throne is not unknown.” Thus, he affirms that rising over the Throne is known, while denying knowledge of its manner.

[Further statements from some of the imams]

Ibn Abī Hātim narrated that Hishām ibn ʿUbayd Allāh al-Rāzī imprisoned a man for holding Jahmī beliefs. The man then repented and was brought before Hishām to be examined. Hishām asked him, “Do you testify that Allah is over His Throne, distinct from His creation?”

He replied, “I do not know what ‘distinct from His creation’ means.”

Hishām said, “Return him to prison, for he has not yet repented.”

He also narrated that ʿAbd Allāh ibn Abī Jaʿfar al-Rāzī repeatedly struck a relative of his on the head with a sandal because he held Jahm’s views, saying, “No—not until he says, ‘The Most Merciful rose over the Throne, distinct from His creation.’”

It was also narrated from Jarīr ibn ʿAbd al-Hamīd al-Rāzī that he said:

“The discourse of the Jahmiyyah begins with honey and ends with poison. All they are trying to say is: ‘There is no God in heaven.’”

All groups reject this except those who have received it from the Jahmiyyah, such as the Muʿtazilah and like-minded philosophers. As for the ordinary people of all nations, no two people would doubt that their innate dispositions acknowledge that Allah is above the universe, and that if they are told:

“He is neither within the universe nor outside it; nothing ascends to Him, and nothing descends from Him; nothing draws near to Him, nor does He draw near to anything; nothing veils His servants from Him; hands are not raised to Him; and hearts do not turn toward Him, seeking Him on high,”

their innate dispositions reject this. And if they reject this in this proposition