the second view, together with the principle that a necessary implication of a doctrine is not itself a position held by its adherent. As for corporealists who are not extremists, neither view classifies them as those who liken Allah to creation.

It is well known that those who affirm Allah’s being above the Throne—or even His being in a direction—are not thereby counted among the extremists, without dispute, whether they explicitly state that He is a body without composition, affirm composition, or deny both corporeality and composition. For the view that Allah Most High Himself is above the world is held by those who affirm the divine attributes among the Kullābiyyah, the Karrāmiyyah, and the leading Ash‘arī scholars, as well as the great majority of the various Muslim groups. These people therefore cannot be designated as those who liken Allah to creation; only the Jahmiyyah among the Mu‘tazilah and others like them apply this designation to them. In his view, the extreme corporealists concerning whom he mentioned two positions are those who, in addition to corporeality, affirm a human form for Allah, or attribute flesh and blood to Him, as he stated.

Despite all this, the designations to which the Sharia attaches praise and blame, love and hatred, allegiance and enmity, obedience and disobedience, righteousness and wickedness, uprightness and sinfulness, and faith and unbelief are those found in the Quran, the Sunnah, and the consensus of the Muslim community. As for