Al-Zubaidi, known as Al-Qalansi (d. 971 AH / 361 AD or 969 AH / 359 AD). Al-Barzali mentioned that he was one of the Ash'ari scholars, and some of Ash'ari's views were attributed to him, which he introduced to Qairawan.

After him, we find another prominent figure from Qairawan, Abu Muhammad Abdullah bin Abi Zayd Al-Qairawani (d. 986 AH / 386 AD). He had traveled to the East and acquired knowledge from some Ash'ari scholars, such as Abu Maymunah Diras bin Ismail Al-Fami (d. 357 AH / 967 AD) and Abu Bakr Ahmad bin Abdullah bin Muhammad bin Abdul Mawla. He had a close relationship with Ash'ari's student, Abu Abdullah Muhammad bin Ahmad bin Mujahid (d. 370 AH / 980 AD). They exchanged correspondence and books. He authored a treatise in defense of Abu Al-Hasan Al-Ash'ari.

Although his theological introduction, which he began his book "Al-Risala" with, generally aligns with what the Salaf established in matters of creed, it is...

...a jurist and theologian from Ifriqiya. He was known for refuting the Rafida, which led to his persecution by them. He has a book on the Imamate and refutation of the Rafida. (107) For his biography, see: Ibn Farhun, Al-Dibaj: Dar Al-Turath, Cairo (268). (108) Al-Barzali, Jami' Masail Al-Ahkam: 91/1. (109) For his biography, see: Al-Kattani, Al-Salwa: 121. Abdullah Kanun, Al-Nubugh Al-Maghribi: 49/1. (110) See: Roger Idris, Al-Barbar Al-Sharqiyyah tahta Al-Hukm Al-Ziri: 701. (111) See his biography in: Tahqiq Al-Tamhid li Al-Baqillani by Al-Khudayri and Abu Rida: 242. (112) See: Al-Dabbagh, Ma'alim Al-Iman: 112/4, and Al-Qadi Iyad, Tartib Al-Madarik: 477/4. (113) Ibn Asakir, Tabyin Kadhib Al-Muftari: 12-11. (114) Ibn Abi Zayd Al-Qairawani, Al-Risala bi Sharh Al-Abi, "Al-Thamar Al-Dani": 123.

It appears that the general Muslim populace believed that God is everywhere and used this expression to emphasize the absolute divine presence. When theological discourse emerged, the Mushabbihah and Mujassimah persisted in the same belief, as did the Mu'tazilah in negating direction for God. The Hanbalis held that God is in the sky to prevent the divine essence from being in unworthy places. Al-Ash'ari held that God is established on His Throne above the sky, a unique establishment with the Throne, distinct from all things, and free from indwelling and union. He strongly criticized those who interpreted "istiwa'" as power, dominion, conquest, and control, and also criticized the saying that God is in every place, emphasizing that "istiwa'" is specific to the Throne. (See: Al-Ibana: 108, and Al-Maqalat: 260/2).