created, and that Allah speaks by His will and power, as I have quoted their statements in numerous books elsewhere. Those who affirm that He spoke to Moses by His will and power, with speech subsisting in Him, are the very ones who say that He Himself draws near and approaches His servants.

As for those who say that the Quran is created or eternal, their underlying principle is that He cannot draw near to anything or approach it. Whoever among them combines these two positions contradicts himself, for he has not understood the underlying principle of those who say that it is eternal. Speculative theologians may understand the true nature and implications of their principles in ways that escape those who agree with their basic doctrine without understanding its true nature or implications. Hence, many people contradict themselves on this subject.

The texts of the Quran and Sunnah and the reports from the early generations all support affirmation. There is not a single proof for negation—not from the Quran, the Sunnah, or the reports of the early generations. Rather, its origin lies in the doctrine of the Jahmiyyah. When Ibn Kullāb came, he drew a distinction, and many people agreed with him in this. Thus, many people came to affirm both what was transmitted from the early generations and indicated by the Quran and Sunnah, and the contradictory claims of those who negate these matters, without recognizing the contradiction.

“Allah guides whom He wills to a straight path.”

This also answers the argument of those who say that the timing of the last third of the night differs from one land to another. A group has advanced this argument, making it evidence for their reinterpretation of the hadith concerning the descent. Yet their argument is valid only if His descent is regarded as being of the same kind as