is correct and constitutes a sound argument for bodily resurrection. Yet they fell short by failing to substantiate it with the Quran, hadith reports, and the consensus of the early generations.

Moreover, those who affirm the divine attributes among the early generations of this community and its leading scholars say to both groups: “We too know as a matter of necessity that the messengers proclaimed what they did concerning the divine attributes and predestination.” The assertion by some of them that no one has said this is necessarily known to be part of the messengers’ religion is incorrect. Rather, the scholars of hadith and others know as a matter of necessity that it is part of their religion. Both groups contradict the innate rational disposition, what we necessarily know of the Messenger’s religion, demonstrative rational proofs, and the divine texts of the Quran and the faith.

If the speculative theologians among the Jahmiyyah and others say, “Anyone who contradicts what is necessarily known to be part of the religion is an unbeliever,” they are told: “That is why the early generations and the leading scholars unanimously declared the Jahmiyyah unbelievers, when their open opposition to the Messenger—may Allah bless him and grant him peace—was widely recognized and known as a matter of necessity to Muslims generally