ibn al-Mundhir (1), and Muhammad ibn Jarīr al-Tabarī and their associates.

The Jahmiyya and the Muʿtazila say: “Anyone who affirms Allah’s attributes and says that Allah will be seen in the Hereafter and that the Quran is the speech of Allah and is not created is a corporealist and one who likens Allah to creation—and corporealism is false.” Their specious argument is that attributes are accidents that can subsist only in a body; that anything in which speech and other attributes subsist can only be a body; and that nothing can be seen unless it is a body or subsists in a body.

Accordingly, those who affirm the attributes fall into three groups in relation to them: one group challenged their first premise; another challenged their second premise; and a third disputed them without qualification over one of the two premises. This last group did not employ, whether in negation or affirmation, ambiguous, innovated terms that have no basis in revealed law and are not sound in reason. Rather, it held fast to the Book and the Sunnah and gave reason its due, thereby agreeing with what is plainly established by reason and authentically transmitted in revelation.

The first group is the Kullābiyya and those who agreed with them, while the second is the Karrāmiyya and those who agreed with them.

The first group said: “The attributes subsist in Him (2), He will be seen in the Hereafter, and the Quran