He said:

“I heard Muhammad ibn al-‘Abbās ibn Muhammad say: ‘Abū ‘Alī al-Raffā used to say: “May Allah curse the Kullābīs.”’”

Among those who agreed with Ibn Khuzayma were Abū Hāmid al-Shārikī, Abū Sa‘īd the ascetic, Yahyā ibn ‘Ammār, and Abū ‘Uthmān al-Naysābūrī, known as Shaykh al-Islām.

He said:

“I heard ‘Abd al-Wāhid ibn Yāsīn say: ‘I saw two doors that had been removed, on Abū al-Tayyib’s orders—meaning al-Su‘lūkī—from the rooms of two young men in his school who had attended sessions with Abū Bakr ibn Fūrak.’ And I heard al-Tayyib ibn Muhammad say: ‘I heard Abū ‘Abd al-Rahmān al-Sulamī say: “I found Abū Hāmid al-Isfarāyīnī, Abū al-Tayyib al-Su‘lūkī, Abū Bakr al-Qaffāl al-Marwazī, and Abū Mansūr al-Hākim all condemning speculative theology and its practitioners.”’”

[Al-Sijzī’s statement in his letter to the people of Zabīd]

The hadith master Abū Nasr al-Sijzī said in his well-known letter to the people of Zabīd concerning what must be said about the Quran:

“Know—may Allah guide us and you—that there had been no disagreement among people, despite their differing creeds, from the earliest times until the emergence of Ibn Kullāb, al-Qalānisī, al-Ash‘arī, and their peers, who profess to refute the Mu‘tazilīs while actually siding with them—indeed, they are in an even worse state than them in