five that subsist in the essence of the speaker—namely, command, prohibition, and report. If it is expressed in Arabic, it is the Quran; and if it is expressed in Hebrew(1), it is the Torah. No other group has held this doctrine.

Likewise, the Karrāmiyya differed from all(2) other groups in maintaining that faith consists of verbal profession. Thus, anyone who professes it with his tongue is a believer, even if he rejects it in his heart. They said that he is(3) a believer who will abide eternally in the Fire. No one else has held this doctrine.

Indeed, every group among the People of the Sunnah and of knowledge holds a position on which the remaining groups do not agree with it. Abū Hanīfa, Mālik, al-Shāfi‘ī, and Ahmad each held many positions unique to him and not shared by the other three imams.

If, however, he meant by this that the Imāmīs alone held all of their positions, that is not so. In their doctrine of divine unity(4), they agree with the Mu‘tazila, whereas their early adherents were corporealists. They likewise agree with the Mu‘tazila concerning divine decree, whereas among their early adherents(5) many affirmed divine decree. Yet denial of divine decree among their early adherents is better known than denial of the divine attributes. They have two positions concerning the release of sinners from the Fire and Allah’s—Mighty and Majestic(6)—pardon of those who commit grave sins. Their later adherents agree on this issue with the Wāqifiyya (those who suspend judgment)(7), who say: “We do not know whether there is entry into