except Allah. Every one of those mentioned has a reputation for learning and piety within Islam far too extensive to recount here, although some surpass others, and excellence varies from one respect to another.

The scholars of the early generations consistently affirmed distinctness and refuted the Jahmiyyah’s denial of it, although no one objects to denying it in respect of essential reality or time; it is only distinctness in direction that they deny. They are also inconsistent about affirming or denying co-location, as previously discussed. Initially, affirming co-location is closer to people’s innate disposition than denying both distinctness and co-location. This is therefore what the Jahmiyyah openly profess. Some interpret their statement that He is everywhere as referring to His knowledge and power, but others say that His very essence is everywhere. This is the position of groups among their scholars and devotees, who have even said that He is the very existence of places themselves.

Clearly, this entails many corrupt consequences: attributing to Allah Most High deficiencies, faults, and things far beneath His exalted perfection. Some among them have accepted all these consequences, such as those who hold that Allah and creation are one. They have said that His perfection includes being the one to whom every praise, blame, curse, and insult applies; that He is both the active and passive partner in intercourse, both the one who insults and the one insulted; and other such statements that constitute the gravest unbelief, abuse, insult, heresy, and opposition to the Lord of all worlds. Thus, the early generations would