it was recorded in books, firmly established in hearts, taught in Quran schools, and engraved in prayer niches that Allah speaks: if He wills, He speaks, and if He wills, He remains silent. May Allah reward that imam and those illustrious men with good for defending His religion and honouring His Prophet.”

I say:

This account concerning Ibn Khuzaymah, to which he alluded, is well known. Several authors have related it, including al-Hākim Abū Abdullah in his History of Naysābūr and elsewhere. He mentioned that the imam was informed that a group of his companions had emerged who disagreed with him without his knowledge, and that they followed the doctrine of the Kullābiyyah. Imam Abū Bakr was staunchly opposed to the Kullābiyyah.

He said:

“Abū Bakr Ahmad ibn Yahyā, the speculative theologian, related to me, saying:

‘One night we gathered at the home of a scholar, and Allah’s speech was mentioned: is it eternal, having always existed, or is it realized when He, Most High, chooses to speak it? We became embroiled in a discussion of this.

‘A group of us said, “The Creator’s speech is eternal and has always existed.” Another group said, “His speech is eternal, but it is realized only through His choosing to speak.”

‘Early the next morning, I went to Abū Alī al-Thaqafī and told him what had happened. He said, “Whoever denies that it has always existed has thereby held it to be newly originated.”

‘This question spread throughout the city. Mansūr al-Tūsī, accompanied by a group, went to Abū Bakr Muhammad ibn Ishāq and informed him of it, until Mansūr said, “Did I not tell the shaykh that these men hold the doctrine of the Kullābiyyah? This is their doctrine,”