and (Refutation of the Jahmiyyah) by ʿUthmān ibn Saʿīd al-Dārimī; (ʿUthmān ibn Saʿīd’s Rebuttal of the Stubborn, Lying Jahmī concerning His Fabrications against Allah regarding Divine Oneness); (The Book of Divine Oneness) by Ibn Khuzaymah; (The Sunnah) by al-Tabarānī and by Abū al-Shaykh al-Asbahānī; (Explanation of the Foundations of the Sunnah) by Abū al-Qāsim al-Lālakā’ī; (The Elucidation) by Abū ʿAbd Allāh ibn Battah; the books of Abū ʿAbd Allāh ibn Mandah; (The Sunnah) by Abū Dharr al-Harawī; (The Names and Attributes) by al-Bayhaqī; (The Foundations) by Abū ʿUmar al-Talamankī; (The Criterion) by Abū Ismāʿīl al-Ansārī; and (The Proof) by Abū al-Qāsim al-Taymī.

There are many other works, too numerous to list, whose authors—trustworthy scholars—record the doctrines of the early generations through established chains of transmission, preserving their own numerous statements, transmitted through so many independent routes that their positions are known from them.

Moreover, ever since the Jahmiyyah’s persecution of the people of the Sunnah during the time of Ahmad ibn Hanbal—when Imam Ahmad remained steadfast, openly upheld the Sunnah, and patiently endured the Jahmiyyah’s persecution until Allah granted victory to Islam and the Sunnah and extinguished the fire of that trial—it has become widely known throughout the lands of Islam, among scholars and ordinary people alike, that the position of the people of the Sunnah and hadith, who follow the early generations of the Companions and Successors, is that the Quran is Allah’s speech, uncreated. Those who introduced into Islam the doctrine that the Quran is created were al-Jaʿd ibn Dirham, al-Jahm ibn Safwān, and those who followed him among the Muʿtazilah and the other groups of the Jahmiyyah. None of the Companions, nor those who followed them in righteousness, held this doctrine.

Thus, the position known to be that of Ahl al-Sunnah wa-l-Jamāʿah is that the Quran