Another group maintained that if the Quran is uncreated, it must be beginningless as a particular entity and inseparable from the Lord’s essence, so that He does not speak by His will and power. Some of them then said: “It is a single, beginningless meaning.” They thus made the Verse of the Throne, the Verse of Debt, all the other verses of the Quran, the Torah, the Gospel, and every utterance Allah speaks a single meaning admitting neither multiplicity nor division. Others said that it consists of letters and sounds existing simultaneously and inseparable from His essence.

These, too, agreed with the Jahmiyyah and the Muʿtazilah on their fundamental claim that He speaks with speech that does not subsist in Him by His will and power, and that no acts of choice subsist in Him. They also held that He did not rise over His Throne after creating the heavens and the earth; that He will not come on the Day of Resurrection; that He did not call Moses when He called him; and that sins do not anger Him, acts of obedience do not please Him, and the repentance of those who repent does not bring Him joy.

Concerning His words:

“Say, ‘Do deeds! Allah will see your deeds, and so will His Messenger and the believers,’”

and similar passages, they said that He does not see those deeds when they come into existence. Rather, either He has always seen them, or nothing existent has newly arisen, but only a nonexistent relation. They made other such statements in which they contradicted the explicit texts of the Book and the Sunnah, as well as clear reason.

What drove them to this was their agreement with the Jahmiyyah’s fundamental claim that He, glorified be He, had no power in pre-eternity to act or speak. They opposed the early generations and the leading scholars, who said: “Allah has always spoken whenever He wills.” They then divided into four factions, as mentioned above: the Khalqiyyah, the Hudūthiyyah, the Ittihādiyyah, and the Iqtirāniyyah.