Abū ‘Awānah; Wuhayb ibn Khālid; ‘Abd al-Wārith ibn Sa‘īd; Mu‘tamir ibn Sulaymān al-Taymī; Yahyā ibn Sa‘īd al-Qattān; ‘Abd al-Rahmān ibn Mahdī; Bishr ibn al-Mufaddal; Yazīd ibn Zuray‘; al-Mu’ammil ibn Ismā‘īl; Khālid ibn al-Hārith; Mu‘ādh ibn Mu‘ādh; Abū ‘Abd al-Rahmān al-Muqri’.
From Wāsit:
Hushaym ibn Bashīr; Khālid ibn ‘Abd Allah; ‘Alī ibn ‘Āsim; Yazīd ibn Hārūn; Sālih ibn ‘Umar ibn ‘Alī ibn ‘Āsim.
From the East:
Al-Dahhāk ibn Muzāhim; Abū Jamrah Nasr ibn ‘Imrān; ‘Abd Allah ibn al-Mubārak; al-Nadr ibn Shumayl; Jarīr ibn ‘Abd al-Hamīd al-Dabbī.
Abū ‘Ubayd said:
“All of these say: Faith consists of speech and deeds; it increases and decreases. This is the position of Ahl al-Sunnah, which we follow.”
I say:
He named more scholars from Kufa who held this view than from elsewhere because the Murji’ite doctrine was initially more widespread among the people of Kufa. The first to profess it was Hammād ibn Abī Sulaymān, so its scholars needed to denounce it openly. Hence, many of them affirmed this view of faith.
Likewise, since Jahmism and the denial of the divine attributes first arose in Khurāsān, its scholars at that time denounced the Jahmiyyah to a degree never found among those in whose lands this innovation had not appeared and who had never heard of it. As it is related in a hadith:
“For every innovation through which Islam and its people are plotted against, Allah has someone who speaks of the distinguishing marks of Islam. So make the most of those gatherings, for mercy descends upon those who attend them.”
Or words to that effect.