the early generations. This is the position supported by authentic transmitted evidence and sound reason, although most of those who differ concerning the Book have not known this sound position—the position of the early generations. Indeed, they have neither heard it nor found it in any of the books circulating among them. For the reports of the early generations and the meanings of the Book and the Sunnah reach them only through the distortions of certain misinterpreters.

Thus, one of them will mention only innovated opinions—two, three, four, or five—without mentioning the position held by the early generations and supported by the Book and the Sunnah, because he does not know it. Hence, you find even the learned among them bewildered, acknowledging both his own bewilderment and that of his predecessors among these disputants, because he has found no sound position in what they have said.

The first to introduce these doctrines were “the pure Jahmiyyah, the deniers,” who affirm neither the divine names nor attributes. They initially maintained that Allah Most High does not speak; rather, He created speech in something other than Himself and made another express it on His behalf. They held that Allah Most High’s words,

“And when your Lord called to Moses,”

and the words of the Prophet, may Allah bless him and grant him peace,

“Allah descends to the lowest heaven every night, when a third of the night remains, and says: ‘Who is calling upon Me, that I may answer him? Who is asking Me, that I may give him? Who is seeking My forgiveness, that I may forgive him?’”

mean that an angel says this on His behalf, just as one says, “The ruler proclaimed,” meaning that he ordered a herald to make a proclamation on his behalf. When the passages in which Allah Most High states that He says and speaks were recited to them, they would say, “This is figurative, like the Arab’s saying: