Creator, on account of the extent of the divine power.” The sect called _Jamáâtî_, which belongs to the moderns, amplified what the ancients had maintained, and said, that necessarily an evident sense is to be ascribed to these words, and by means of a commentary an agreement was obtained upon the proper bearing which the text of the sacred book has, so that we may without difficulty interpret it, or establish the evident meaning of it. They always fell into a pure simile, and in such an acceptation, they are in opposition to the ancients. Whatever, as a pure simile, is taken from the sacred book of the Jews, this is also not received by all the Jewish tribes, although the readers of the Koran, having found some such words in the Old Testament, employ the simile as an argument, and in this belief are the _Shîâh_. Some fell upon the side of excess, and some upon that of deficiency; but others of the sect, which by exaggeration[505] exceeded all bounds, declared as vain any comparison with the Lord Almighty, whilst the sect which happened to take the side of deficiency and error compared something which is created to the Lord God. When the _Mâtazalah_ and the _Matakalmán_,[506] “scholastics,” appeared, then some openly turned their face from exaggeration and deficiency in which they were, and became _Mâtazalah_. And some of the ancients, inasmuch as they attached themselves to the imagery of certain words which are to be considered as a mere simile, fell into an error; but the sect of the ancients in general did not oppose the interpretation of those words, and made themselves no objects of contention and blame on account of the simile. It was the example of the theologians and of the Imáms of the right faith, the Imám _Ans_ Ebn _Málik_,[507] (the peace of God be upon him!) who said that the words: “_God was seated upon his throne_,” are evident; the attribute is unknown, and the faith to be placed in it is necessary. The question thereupon being a novelty, and carried to such a state, the Imáms _Ahmed Hanbal_[508] and _Dáúd Jśfaháni_,[509] (the mercy of God be upon them!) and the Jamáâtî, who followed them, came to a final conclusion, until the time of _Abd-Alah Kalabî_, and _Abî al Abas Kalánasî_, and _Háres Jben Asad Mahásebi_.[510] Although these were of the ancients, it happened that, by devoting themselves to scholastic theology, they became inflamed with it, but were not able to expound the creed of the ancients; in such a manner as to impart, by means of arguments, clearness to the fundamentals of theology, and their fervor and activity became doubled and increased, until by the intervention of the Shaikh _Abu ’l Hasen Asharî_[511], and by his instruction in the precepts of rectitude and perfection an opposition appeared, and a dispute arose, and enmity displayed itself. Ashâri inclined to their side, and by opening roads to the fundamentals of theology, he lent strength to their endeavors, and this creed became the religion of the