its proper meaning, without believing in some of it while disbelieving in the rest. These are the recipients of mercy, who do not differ, unlike those who are divided. Allah Most High says:

“They will continue to differ,”

“except those on whom your Lord has mercy; and for that He created them.”

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The Jahmiyyah and the Muʿtazilah share in denying the divine attributes. Ibn Kullāb and his followers—such as al-Ashʿarī, Abū al-ʿAbbās al-Qalānisī, and their followers—affirmed the attributes. However, they did not affirm the attributes connected to His will: that He speaks when He wills; that His acts performed by choice subsist in His essence; that He loves the believers and is pleased with them after they believe, and is angry with the disbelievers and hates them after they disbelieve; and that He sees His servants’ deeds after they perform them. As Allah Most High says:

“Say, ‘Act, for Allah will see your deeds, as will His Messenger and the believers.’”

He thus affirms a future seeing. Likewise, He Most High says:

“Then We made you successors in the land after them, to see how you would act.”

Another example is His calling to Moses when Moses came, with a call subsisting in His essence, whereas He had not called to him before that.

The Muʿtazilah and the Jahmiyyah say: “He created a call in the air.”

The Kullābiyyah and the Sālimiyyah say: “The call subsists in His essence and is beginningless, but Moses heard it.” Thus, they regard Moses’ hearing as newly occurring; otherwise, in their view, He has always been calling.