this matter are known are explicit on this point. The rest hold those who expressed this view in high esteem, acknowledging them as leading authorities in the Sunnah and hadith, and do not accuse them of innovation.

The later hadith scholars hold two views on this matter, as do the followers of Ahmad, the followers of al-Shāfiʿī, the followers of Mālik, the followers of Abū Hanīfah, and the Sufis. The majority of Quran commentators affirm it.

As for the theologians, al-Ashʿarī reported this in his Book of Doctrines from several leading theologians other than the Karrāmiyyah. He mentioned no position unique to the Karrāmiyyah except their view concerning faith. Indeed, he reported that Hishām ibn al-Hakam and other Shiʿah ascribe motion, rest, and similar things to Him; that the early Shiʿah generally held a more pronounced view of divine corporeality than the Karrāmiyyah; and that it was the later Shiʿah who adopted the Muʿtazilah’s position on divine unity. He even reported that they held that His attributes of knowledge, hearing, and sight arise anew.

It has been reported that Hishām and Jahm both held that knowledge comes into being—the latter being the leading figure among those who deny the divine attributes, and the former the leading figure among the Shiʿah. However, Jahm held that knowledge comes into being in something other than His essence, whereas Hishām held that this occurs within His essence. Al-Ashʿarī also attributed the view that His knowledge arises anew to the majority of